Discipleship of Money and Tongue
Introduction
Of all the texts in the NT canon, perhaps no two have been dealt with more divergently than ‘the sermon on the mount’ and the Letter of James. An analysis of James shows a minimum of thirty-six teachings of Jesus, with twenty-five of them parallel to the Sermon. Given that there are only one hundred eight verses in James, this letter is actually the closest biblical document in content to the Sermon. Thus, James appears to be an application of Jesus’ teaching to a Jewish Christian community.
More significant is the fact that the instructional letter of James contains themes that reflect the social and ethical struggles of the Christian community. This paper will narrow the discussion to two prominent themes- wealth and poverty, and the ethics of speech. I will develop a Christian response subsequent to each theme, with the emphasis on the discipleship of our wealth and our tongue.
James broaches the subject of the rich and the poor three times in his letter: 1:9-11; 2:1-12; 4:13-5:6.
Wealth and its inherent danger
The essence of the evil is not in the possession of riches, but in the pride, greed and inhumanity to which the rich are characteristically prone. James’ charge towards the rich therefore is their attachment to their wealth. The NT never asserts that it is a sin to be rich. However, it does warn us of the constant spiritual dangers of wealth. The rich in 4:13-17 are reminded that they boast in their arrogance and all such boasting is vain. They are further condemned of their injustice and oppression of the helpless and the poor whose only asset was their labour (5:1-6).
James warns of wealth as an ‘illusion of permanence’ that it gives. The rich are exhorted to ‘take pride in his low position’ because their wealth will ‘pass away like wild flower’ (1:9-10). This warning is targeted to the rich because they might have exulted in their earthly goods and not in their dependence on God.
Jas 2:1-7 indicates the danger of wealth in causing division within the Christian community. The wealthy believers to a church were being favoured more highly to the poor peasants who entered into the believers’ assembly. The church was corrupted that it practised favouritism among members based on the high and low status of its members. This is seen clearly an insult to the poor as the rich mentioned were the one who normally oppress them!
James 4 also mentions the desire for wealth destroys their right conviction and motives in approaching the throne of grace. The innate desire to have riches had turned the church into seeking an idol (the desire) rather than God. In 4:13-17, traders and merchants are depicted as people who abandoned the notion of God by their love in pursuing wealth. The love of money has indeed blinded its pursuers to the ‘parousia’, when riches as their temporary possessions would be swept away and each of their deeds of righteousness or wickedness would be revealed and judged by the Lord (5:7-9).
Christians response- The discipleship of our wealth
The first section addressing issues of the rich and their material possessions appears in 1:9-11. Some commentators have challenged this interpretation and taken the rich person mentioned here to be a non-believer instead. Whichever stand we take, what James says certainly applies to Christians at large. In our contemporary context, these verses serve as a warning- wealthy Christians are not to boast about their riches but rather to take pride in the ‘low position’. When they are being brought low, James reckoned they would view the reality aright. The rich Christian must recognise, with a proper and probably a novel humility, that in God’s sight, he is not more favoured in comparison with his poorer brother. ‘Wealth is never a sign of God’s favour’.
James’ definition of true religion and pure piety is ‘to look after orphans and widows in their distress’ (1:27). God is concerned about the poor and the destitute, and He wants Christians to share his concern by meeting those human needs. When we respond to meet the needs with generous hearts, God accepts these kind deeds as being ‘pure and faultless’.
Likewise, Jas 2:14-17 stresses the importance of charity and workings of our faith with deeds rather than just with words. These verses are subordinate part of the larger treatment of the correct use of riches. Poor believers were in great physical needs and professing Christians were not aiding them. Today, professing Christians who have surplus income (majority of believers in our urban congregations today) repeat the sad history of James’ time. They are aware of the desperate human needs locally and globally, not least within the same household of faith. However, they give none of their income to or through church or other Christian organisations to help the materially destitute.
One of the most significant ways saving faith is tested as to its validity and reality is the way in which professing Christians view and use their material possessions. We ought to ask ourselves whether any claims of our faith could stand up to God’s standard. We must acknowledge the call to sharing of our wealth with those in need. We need a heart that is transformed to see the world as Jesus sees it, through the lens of compassion for those who are less well off than ourselves. We must learn to apply Christianity to every area of life, believing, as did Martin Luther King who quoted “any religion that professes to be concerned with the souls of men and is not concerned with social condition is as dry-as-dust religion”.
To James, the understanding of the word koinonia was not a frilly fellowship of church-sponsored bowling games or ‘pot bless’. It was an unconditional sharing of their lives with other members of Christ’s body. We live in a world where giving is conditional- that is, it covers barter and exchanges. If human relations are structured in a way that reflects the character of God’s own giving, they should be marked by unconditional giving- the kind of giving that is not obligated by prior performance and is not conditional upon a return. Christians therefore are exhorted to revise the standards of the world in relations to our giving and sharing- do it as an honour and love for God, and in honouring another who is made in the image of God.
In particular, Christians should be alert to relieve poverty and needs of the destitute. However, James’ letter is not just about charity of the rich to the poor, but includes Christians standing up for justice and equity for the working poor. Christians must have the sympathies and influence in relations to the economic and social justice for the working poor and the uneducated. We must work towards favouring public policy that would improve their social lot, and this requires changes in the structural level of society. A good approach would be to teach Christians of the biblical political stance favours policy that gives the working poor resources to claim more equitable share of the products and services a society produces. Globally, we can advocate the passing of legislation that changes foreign policies towards poor nations, makes trade patterns more just and increases the foreign economic aid. We can constantly promote decentralised and democratic decision-making and control of economic power. This will ensure power of economic policies and implementation will not be in the hands of a tiny group of individuals.
We are also called to never show favouritism towards people who have an abundance of material possessions. Conversely, Christians should never be prejudiced against people who have few material possessions. There is no upper or lower classes in the eyes of God. It is a natural tendency of human to ‘kowtow’ to people who can benefit us. We must guard ourselves from sharing the world’s view of ‘loving those that can benefit us’, and exercise loving everyone the same, regardless of their social status. Jesus himself spent more time with the poor and outcasts of society, and commended those who possess little yet generous towards God. God is not partial, thus we should strive to be impartial too.
For the poor in the communities, James suggests a change in their perspective of poverty or the circumstances they are facing. The poor Christians can exult that despite his worldly poverty, he is as good and as rich as the rich! In James 5:7-11, he calls the readers to exercise patience, and not resistance- for this is the virtue they must develop in view of the parousia. Along with patience and endurance of suffering that will bring rewards, James also stresses the nearness of their deliverance. This will remind the poor that God’s mercy is sure! The oppressed can take fresh heart that the present evil regime will not last longer thus, they must constantly hold themselves up in patient steadfastness and confident expectation of God’s deliverance.
God has not forgotten them, thus they can endure their hardships and trials with the eschatological joy, trust and hope in the Lord. As they endure, they are encouraged to pray to God, which gives practical expression to their perception of their own dignity. This is truly a display of their saving faith in God and the character moulding of believers in the midst of suffering.
Ethics of speech
The tongue and its inherent danger (3:1-13)
The need of holy interior life is one of the most obvious aspects of the Sermon. It focuses on the inward man; on the inward motives. Few things are more contaminating than poisoned words that spring from the depths of a bitter heart. Just like any human desires and abilities, if the tongue is left untamed, it is destructive.
Tongue is dangerous for a few reasons. Firstly, it expresses anger in us through our speech, which does not produce the righteous life that God desires (1: 19-20). Foul words and profanity uncontrolled from our mouth is a normal form of expression in this instance. Secondly, it is said to be capable of great mischief. The wrong use of our tongue can provoke all kinds of wickedness and evil. It is likened to a fire (3:6), an instrument of evil which can bring immense harm to people.
Thirdly, it is an obstinate part of our body that cannot be tamed and beyond our control (3:3-5, 7-9). Furthermore, James describes the tongue is influenced by ‘wisdom from below’ (3:15), ‘desires from within’ (4:1-2) and the devil (4:7). The evil desire within a man might be the cause of the frivolous swearing of oaths in Jas 5:12. Here, James was most probably referring to the promissory oaths, which is a kind of oath that is used to confirm serious statements in making or fulfilling business agreements or disputes. James is implying the danger and folly of some people using religion to cloak their false promise or lie.
Finally, the tongue is inconsistent. The same tongue that blesses and praises God may also curse and blaspheme His name or people made in His likeness. This even contradicts the elemental laws of nature where each element produces its own kind (3:11-12)! This inconsistency leads to a broken relationship with God and people. If we are inconsistent with our speech, how can anyone see integrity in us?
Christians response- the discipleship of our tongue
Call to godly speech (3:1, 9, 17; 4:9)
Firstly, James warns those who are or who desire to become teachers in the church. They would be judged with a stricter standard, and they must keep check of their teaching at all times (3:1-2). Teachers were the key people (in early churches) who were expected to build up the church until all the members reach maturity in Christ. Elsewhere, in Jas 5:19-20, the duty of ‘turning the sinners from the error of his way’ is also apart of the function of teaching. The teachers are reminded that they have a great responsibility in teaching God’s truth to the congregations, and in instructing them on godly behaviour. Therefore, teachers of God’s truth must strive for pure speech in addition to a more perfect understanding of doctrine and ethics.
Secondly, the tongue can be used to bless God (3:9) and speak with other humans created in God’s image. The Scriptures are full of commands and calls to worship God through praise, prayer and song. Our worship can become a powerful part of our witness to others. We are also commanded to speak only what will strengthen our brothers and sisters in Christ- words that would build up rather than tear down.
However, it is not because we do not praise God, rather it is the inconsistency of our tongue that James is warning us. The remedy – we must constantly check the state of our hearts. In other words, it is precisely those times of unrestrained utterance, when stress of anger reaches behind the facade of social convention; we witness the deeper dispositions of our hearts. It is the fact that both pious and impious words can come from the same lips that proves our need of God for soul cleansing and renewal. Christians need to be confronted by our own radically self-contradictory words and be led to lead a consistent lifestyle in godly speeches.
Pure speech is also non-critical towards people. One must not speak against or use its tongue to criticise another fellow believer, for to do so is to put oneself above the human situation and take the place of God (4:12). Such criticism not only violates the law of love for our neighbours, but also one has usurped the role of God as the judge.
God’s sole role to judge is a theme that runs through the entire Scripture. Only God has the authority over life and death; thus usurping His judging authority by judging a person is really a blaspheming of God! It indeed breaks the law and rightly introduces the question, “Who are you, you who judge your neighbour?” (4:12) God forbids a godly lifestyle that includes such self-righteous attitude, and people-condemning behaviour. The point here is not to forbid judging, but rather, like Jesus; James were trying to tell us to examine ourselves first, to humbly remember our own sinfulness before we start pointing out the sinfulness of others. Moreover, if we do see the needs to rebuke or to correct someone, we must do it in meekness and in mercy.
Another example of how a believer’s speech can be used by Satan to destroy the church is our complaining and grumbling (5:9). Dietrich Bonhoeffer, in his book on Christian fellowship, reminds us that a person seeking community should not become “… an accuser of his brethren…” who complains about not finding his ideals met in the body of Christians he belongs to. Since Rev 12:10 refers to Satan as the “accuser of our brothers”, we should not join in that activity but rather be thankful for the fellowship God has given us, as imperfect as it may be.
Call to pray
Another positive use of tongue is prayer. In James, the theme of prayer occurs in three places; 1:5-8; 4:2-3,5; 13-18. Prayer is commended as the right and appropriate use of our minds and tongues in a wholesome and healthful way.
In prayer and intercession, we are more conscious of the presence of God. Often times, it teaches us to be slow to speak, slow to anger, and swift to listen to God and ourselves. It forces us to pause and think, and caution us to take heed of our thoughts before they are translated into words. If we come before God in prayer with open hearts, He will reveal the truth of ourselves in the light of His holiness. We must be careful to listen and to be obedient in responding to His word, which is for our benefit. As James taught us, we ought to pray for wisdom in our speech and conduct, endurance in trials and sufferings, healing and our daily needs.
What hope is there to have control over our speech if “no man can tame the tongue” 3:7-8a)? James is referring to the unpredictability of when we will let evil slip out of out mouth. I believe our hope lies beyond our own efforts. Jesus was tempted but sinless in his words (Heb 3:18), thus we can turn to him for help. Let us surrender our hearts, minds, and mouths to him, and invite the Holy Spirit to respond and refrain through us when we have opportunity to express ourselves.
God wills his people, the church as the distributor of our wealth more equitably. One can only choose one master- God or mammon (Matt 6:24). Communal sharing is as important now as it was in the early churches. We must model the godly and radical lifestyles of Jesus’ disciples who had the concern for the poor and the marginalised. If we are blessed with the ability to make wealth, we must acknowledge it is God’s given ability, which would lead us to share with the needy. If our wealth is seductive and makes us prone to forget God, giving away our surplus is a strategy for resisting the temptation that overvalues it.
All of us need to use the precious gift of speech as it was intended: to bless God and others; to proclaim the salvation of our Lord Jesus Christ; to instruct and gently correct; and to encourage and edify fellow believers. Let’s prayerfully consider whether God wants us to respond or remain silent, and invite the Spirit of God to cleanse our hearts. Let us ask the Holy Spirit to produce his fruit in us; self-control.
posted by whileitisday at 8:49 PM
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