“Doers Of The Word”
(James 1:22-27)
I. Introduction.
A. (Illust.) Several years ago, New York University decided to give
the title “The College Of Arts And Pure Science” to its liberal
arts division, and to call its engineering school “The College Of
Applied Science.” Application of these titles to these schools
caused a debate among educators. Many felt such a
designation of names implied that there was a gap between
theory and practice, between knowing something and doing
something.
1. What some said was true. There are those who take more
interest in the principles – or theories – and count them as
more important, and those who see application – or
action – as more important.
2. This division of opinion occurs not only in education, but
also in what is termed “religion.”
B. There are those who see Christianity as being too theoretical and
not so practical. They tend to place their emphasis on “faith.”
In looking at James’ letter, cannot help but get message that
faith matters, doctrine is important, but, also, practical
application is necessary to satisfy the true will of God.
1. It’s not a matter of “faith verses action” (or “works”),
but one of “faith plus action.” “Down-to-earth”, basic
Christianity requires a faith that is active in the world.
2. We can still discuss “theory”, we can still study the
doctrine upon which our faith rests, but we must also,
according to James, apply our faith as “doers of the
word.”
3. James bridges the gap between theory and practice and
shows that one is as necessary as the other.
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C. These verses from James 1 condemn religious theorizing
when it only goes that far – thought without action.
1. Jesus did the same thing with the Pharisees. This group
of men were theorists, purists, traditionalists who were
concerned with strict adherence to the letter of the Law of
Moses. If anyone varied from their rigid rules, he was
regarded with suspicion, even hated.
a. This was exactly why Jesus Himself was seen as a
threat. He didn’t always adhere to their “rules,”
their views of truth and doctrine.
b. In turn, Jesus accused the Pharisees of hypocrisy
because their principles lacked practical
application. They “said”, but did not “do.”
(Matthew 23:1-3): “Then Jesus spoke to the
multitudes and to His disciples, saying: ‘The
scribes and the Pharisees sit in Moses’ seat.
Therefore whatever they tell you to observe, that
observe and do, but do not do according to their
works; for they say and do not do’”).
2. Now, James writes that the “hearer” of God’s Word who
does not put it into action in his or her life, is merely a
“self-deceiver” (v. 22).
3. This is exactly the teaching of Paul in Romans 2:13: (“for
not the hearers of the law are just in the sight of God, but
the doers of the law will be justified;”).
a. Paul’s primary application here is to doing the
Law of Moses, but, by his declaration, James
shows same principle applies to Christians with
respect to the Law of Christ – the law of grace and
truth (John 1:17).
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b. James, writes to correct the abuse of Paul’s
teaching regarding justification by faith. He tells
his hearers: “My teaching is exactly what the
apostle Paul really taught.”
II. Hearing And Doing.
A. After verse 22, James presents two vivid pictures, a way of
writing of which he was a master.
1. First, he writes of a person who “[hears] the word” (the
gospel message of Jesus Christ), and who listens to it
read, who listens to it discussed, and who feels that
listening alone makes him a true Christian.
a. The deception is in thinking that, alone, is
enough. I come to services, I pay attention. I
learn from what I hear. That’s what I need to do;
that’s all I need to do.
b. Such a person has closed his eyes to the truth that
what we read, and hear, must then be lived, and
applied.
2. That leads to second picture, in verses 23 and 24
(Re-read underlined portion).
a. A person looks into the mirror, turns away, and
forgets their appearance.
b. Ancient mirrors were not, generally, made of
glass, but of highly polished metal. The image
was not always very clear (hence, Paul said,
I Corinthians 13:12: “For now we see in a mirror
dimly,…”).
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c. The person who looked into such a murky mirror
could not see all the dirt on their face, or that their
hair was not combed properly. He goes away,
forgets what he looks like, and doesn’t do
anything to alter his appearance.
d. Another way to look at what James says here is
that, while we look into the mirror, the image of
ourselves is in our mind. When we walk away
from the mirror, the image is gone and our mind
does not retain it.
3. In James’ pictures, the hearer “sees himself” and his
spiritual condition through the truthful Word of God, but
does nothing about what he’s discovered.
B. To look into the “mirror” of the Bible, the “perfect law of
liberty” (v. 25), involved an obligation.
1. Bible reading and Bible study are good, but not as an end
in themselves. What we read, what we study, demands a
response – one of acceptance or rejection. That’s the
obligation.
2. James says we cannot claim neutrality on the message of
the New Testament.
a. We can reject it. (“walk away”) – God allows us
to do this.
b. Or, we can accept it and obey it – God desires us
to do this. But, then, James says, we take on the
obligation to act, to show our faith by our works
(James 2:18).
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C. It is God’s Word that sets people “free”; it is that “law of
liberty.” Specifically, it’s law of Christ that sets people
free – as opposed to Law of Moses, which could not be kept
perfectly. (Hebrews 8:7: “…if that first covenant had been
faultless, then no place would have been sought for the
second.”).
1. That “first covenant”, of God with the Jews, was
temporary in nature. (Galatians 3:19: “…It was added
because of transgressions [sins], till the Seed [Christ]
should come… .”).
2. That first covenant was never intended to be the
permanent solution to man’s spiritual problems.
(Think of it as scaffold put up around a building as it is
erected. When building is completed, scaffolding is
removed. God erected the Law of Moses as “scaffold”
designed to be taken away when the “seed” (Christ)
completed His work of redemption.).
3. The “first covenant” was a “yoke of bondage”
(Acts 15:10); the “second covenant” sets people free –
to serve; to be “doers of the word.”
a. James says it’s “perfect.”
b. There are three reasons why this is so:
1. First, it is God’s law, given and
revealed by Him. The way of life Jesus
taught His followers is the way of life that
corresponds to God’s Will.
2. Second, it cannot be improved upon. This
law is the law of love. There is no higher
law.
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3. Thirdly, it is that which, through active
faith, allows us to fulfill our purpose in
life. James indicates that being a Christian
is more than believing a doctrine, or
following rules. It is a relationship with
Christ that motivates us to action and
involvement.
III. Genuine Christianity.
A. James then ties this whole section of the letter together with a
description of genuine, “pure”, religion.
1. He doesn’t describe it as assembling for worship
(although that’s a part of genuine Christianity), but as
practical service.
2. Again, the emphasis is upon doing something.
3. To be a Christian, pleasing to God, means to separate
ourselves from the vices common in the world and to
actively do good wherever and whenever we can.
B. Genuine Christianity is being like Christ; it’s being “doers of
the word.”
C. (Illust.)
A Christian lady made a phone call. When another lady
answered, she said, “How are you doing?”
The one who answered said, “Oh, I’ve been so sick –
for three days. The house is a wreck, the children
haven’t had anything to eat and are going wild, and I
can’t get out of bed!”
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The caller said, “I’m so sorry. Let me come see you,
clean your house for you, and cook something for your
family. What does Bill like to eat?”
“Bill who?”
“Bill, your husband.”
“My husband is not Bill. His name is Carl.”
“Oh, I’m so sorry. I must have called the wrong
number!”
After a pause, the sick lady pitifully said, “Does
that…mean…you’re not coming?”
IV. Conclusion.
A. God has a concern for all peoples’ needs. That’s why the
truth of the gospel must be translated into concrete action.
B. “Hearing” the Word of God is the right point of beginning, but
we must guard against idea that good intentions are the same as
doing good.
C. The blessed person – the genuine Christian – is one who acts
upon what he or she hears.