Psalm 125:1-5 • Proverbs 22:1-2, 8-9, 22-23 • James 2:1-17 • Mark 7:24-37

Our theme this week is the God of mercy and strength. The call to worship Psalm shows us the mountain-like strength of those who trust God. Proverbs 22 commends us to show God’s mercy to the poor and afflicted who can’t defend themselves. Mark 7 shows us the overflowing mercy of Christ who heals the daughter of the Syro-Phoenician woman who presses her way into his story. Our sermon is from James 2, which gives us James’ antidote to favoritism—showing mercy to those whom God shows mercy to.

The Shabby Clothes of Christ

James 2:1-17 ESV

Read or have someone read James 2:1-17 ESV

“All the crème de la crème watching us watching them.” This is the crowning line of the song “Masquerade” in the musical Phantom of the Opera. The song appears when the arrogant aristocrats throw a masked ball to show off their wealth and indulgence with no idea how tragically their story will end.

James talks with us today about favoritism: “All the crème de la crème watching us watching them.” Why is showing favoritism such a universal urge? Why do we immediately resonate with James’ words? There are parts of James’ letter that are difficult to understand, but this hypothetical scenario hits home to all of us. We’ve all been there.

So what’s the cure to this sickness of favoritism that squanders our energy and poisons our relationships?

The antidote to favoritism, as James lays out for us, is a matter of:

• Insight
• Implementation
• Integration

First we must have insight.

It’s easy to be less than sympathetic to the ancient audience this letter was first sent to. We wag our fingers and judge them as ignorant, immature communities of a darker age. Favoritism?! Surely we’ve evolved beyond that!

But let’s pause for a minute and look at this audience sympathetically. Favoritism in their age wasn’t just bad manners, it could be a matter of survival.

Life in the ancient world was, as Thomas Hobbes described, “nasty, brutish and short.” Poverty was rampant, leaders were corrupt, and a common cold could kill you.

Favoritism toward the wealthy was a way to get a better job and socially promote yourself and your family. Picking the “right” people could be the difference between making a living and going hungry.

It was more complicated than: “All the crème de la crème watching us watching them.”

“Favoritism” to them wasn’t simply the self-focused rudeness we might think of when we hear the word today. Yet even in these desperate circumstances, James tells them that kingdom people don’t practice favoritism. He calls them to the ongoing everyday revolution of bringing God’s kingdom into the world.

Even in our “sophisticated” age, favoritism is still a real thing. When you’re young, you’re vying for popularity; when you’re an adult, you’re networking. We’re making those connections whether you’re hoping for a good seat in the cafeteria or a corner office.

Perhaps these maneuvers aren’t a matter of physical survival, but they can become just as vicious and hurtful. Ask the teenage girl who is banished by her friends because she puts on weight. Ask the low-level worker who can’t afford to go to the golf outing and rub the right elbows.

My brothers and sisters, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory. (James 2:1 ESV)

The Greek term for “show no partiality” comes from two words—“face” and “to be seized by.” The connotation here is that we’re seized by the face of things—we’re enthralled with the surface.

James describes the surface details in this passage, contrasting “…a man wearing a gold ring and fine clothing and a poor man in shabby clothing.” These are the appearances that “seize” us and where we need to pray for insight to see through them.

James calls us to see others beyond what others can do for us. He precedes this passage with defining “true religion,” part of which is looking after orphans and widows (1:27). These are two people groups, especially in those days, who can do nothing for you. These are the most disenfranchised people in that society—they thoroughly “don’t matter.”

But they matter to God, and we need insight to see that. We need insight to see that our identities are much higher and deeper than just these surface details that seize us so easily.

So the first anti-venom for favoritism is insight.

The second component James recommends is implementation.

But be doers of the word, and not hearers only, deceiving yourselves. (James 1:22 ESV)

This is another important point about the context of James. In ancient times, your moral and ethical life was a matter of philosophy and tradition. The people in society who talked about character were similar to Oprah and Dr. Phil today.

Religion in the Greco-Roman world was not connected to morality. The gods didn’t particularly care how you treated your fellow humans – they just wanted sacrifices and might give you a plentiful harvest or healthy children if you sacrificed enough.

One of the issues in the early church was implementation—understanding that Jesus didn’t just call you to change your beliefs, but to transform your whole life. Jesus was not another god to be added to your shelf of gods at home in hopes that he might bless you. The message of the gospel was to clear that shelf and replace it with Jesus alone—the Lord of heaven who is also the Lord of your everyday life.

So James confronts us with the everyday revolution of the gospel:

If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that? So also faith by itself, if it does not have works, is dead. (James 2:15-17 ESV)

Jesus is not just another vestige of belief, he is the Lord who wants our heart not our lip service.

Again, we can find ourselves judging the ancient world. How could they think of faith and ethics as two different categories? It might seem primitive to us. But don’t we see this disconnect in our modern world as well? Church might be a social hour we are comfortable in, but outside these walls are we unkind, clique-ish and judgmental—especially to those outside our church circle?

Or do we simply catch the moral code going on in the culture? Cohabitating, premarital sex, pornography use are considered completely acceptable in many cultures today. But these things get in the way of being a light in the world and they tell lies about God’s focus on relationship and loving others as he loves us.

If the world doesn’t see you exemplifying Christ Monday through Friday, they won’t care what you do with your Sunday mornings. In this passage on favoritism and in other places, James takes aim at acceptable, “everybody-does-it” sins and calls us to implementation.

There was a practice in the early church we could learn from today. When a church member arrived at worship, they were shown to their seat by the usher. But when a stranger arrived, particularly a poor stranger, the bishop himself left his chair and welcomed the newcomer.

When the stranger arrived—especially the poor stranger who could give nothing in return, they were welcomed by the highest “ranking” person there. Do we implement the gospel this way?

So the anti-venom for favoritism also involves implementation.

Finally, we must practice integration.

One of the striking aspects of the scenario that James presents us here is its intimacy. The rich man and the contrasting poor man are “coming into your assembly.” These people are right there at your elbow, standing next to you at coffee hour.

This is not just James telling us to avoid judging people we see on the street or through a television set. These are people who are right there, breathing our air and shaking our hand. To love people in the abstract is far different than the hard work of welcoming them. The “obnoxious kid” jockeying for your attention, the dementia patient telling you the same story yet again—these are the “shabby clothes” Christ arrives in.

To show this kind of radical welcome, we need to experience integration. This is a strong theme for James:

And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing. (James 1:4 ESV)

This word for “perfect” —telios in Greek—shows up seven times in James’ letter. It’s not talking about moral perfection as much as it is referring to “wholeness”—an integrated person whose actions reflect the values and morals of Jesus they claim to believe in.

The integrated, whole person is someone whose identity is completely reflected in their actions. James knows that most people don’t live what would be called “evil” lives, but fragmented lives.

We might aspire to the brotherhood and sisterhood of humanity, maybe even read a book about it, but still only fellowship with those who look and act like we do. We might be deeply moved as we think about ethical excellence in all we do but still close shady deals or hide commissions when it comes to “real life.” On Sunday morning we hear a sermon about love and Sunday night we treat a homeless person like he’s invisible because he should just “go get a job.”

We live so much of our life fragmented – believing one thing and showing another by our actions—sometimes without even being aware of it.

Do we live our lives as loved people, who don’t need the validation of the “rich man with the gold ring”? Do we live out our belief that God loves and speaks through all people when the “poor man with shabby clothes” shows up? Do we trust that when we welcome those Christ welcomes that he will take care of us? That no time is “wasted” when we walk as he walks and welcome who he welcomes?

The integrated, whole person sees no disconnect between their beliefs and their attitudes and actions.

“All the crème de la crème watching us watching them” — it sounds exhausting. Trying to keep up appearances when your looks are fading, trying to exude confidence when you’re scared to death—this is the vicious trap of the fragmented life.

James gives us the antidote to the relational poison of favoritism.

Insight—Looking beyond the surface of things to the greater kingdom realities at stake.

Implementation—Putting actions to our words and beliefs—letting your Monday through Saturday look like your Sunday morning.

Integration—Whole, loved and trusting people who welcome anyone with the strength Christ gives them, eager for God’s new adventure with every relationship.

The poet Gerard Manley Hopkins said it well: “Christ plays in ten thousand places.” We never know when he’ll arrive or what shabby clothes he might be wearing. Open the door.

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Small Group Discussion Questions

Psalm 19:1-14 • Proverbs 1:20-33 • James 3:1-12 • Mark 8:27-38

The theme this week is wisdom comes from the Lord. In our call to worship Psalm, the psalmist states that the law of the Lord is more precious than gold. Proverbs 1 speaks about the wisdom of God crying out in the streets, but not everyone listens. James speaks about the wisdom of seeking the Lord to control the tongue. In Mark 8, Jesus explains the wisdom of sacrificing all to follow him.

Taming the Tongue

James 3:1-12

We recently commemorated the 20th anniversary of 9/11, a tragic day for America and the world. The hijacking of four passenger planes by terrorists on September 11, 2001, resulted in the deaths of 2,977 people, 6,000 injuries, $700M of damage to the Pentagon, and the loss of the Twin Towers. We should remember to continue our prayers for those who lost loved ones in the attack and the nearly 43,000 people still dealing with a 9/11-related health condition.

9/11 changed us for better and for worse. After 9/11, people came together to care for the victims and help New York City heal. Church attendance increased and people spent more time with their families. On the other hand, 9/11 tarnished the sense of invincibility held by many Americans. It made us feel vulnerable and naturally brought up strong emotions. Even today, 9/11 kindles anger, conjures fear, and sinks many of us into sadness.

For Christians, a tragedy like 9/11 tests our faith. It challenges us to live out our beliefs under the most difficult circumstances. In our anger it is easy to dehumanize those who harm us. It is easy to label our attackers as “animals”—something less than human. While understandable, Jesus commands us to love our enemies (Matthew 5:44). This does not mean we should not condemn monstrous acts; however, we have to be careful not to dehumanize those made in the image of God.

Let’s look at our text in James:

Not many of you should become teachers, my fellow believers, because you know that we who teach will be judged more strictly. We all stumble in many ways. Anyone who is never at fault in what they say is perfect, able to keep their whole body in check. When we put bits into the mouths of horses to make them obey us, we can turn the whole animal. Or take ships as an example. Although they are so large and are driven by strong winds, they are steered by a very small rudder wherever the pilot wants to go. Likewise, the tongue is a small part of the body, but it makes great boasts. Consider what a great forest is set on fire by a small spark. The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole body, sets the whole course of one’s life on fire, and is itself set on fire by hell. All kinds of animals, birds, reptiles and sea creatures are being tamed and have been tamed by mankind, but no human being can tame the tongue. It is a restless evil, full of deadly poison. With the tongue we praise our Lord and Father, and with it we curse human beings, who have been made in God’s likeness. Out of the same mouth come praise and cursing. My brothers and sisters, this should not be. Can both fresh water and salt water flow from the same spring? My brothers and sisters, can a fig tree bear olives, or a grapevine bear figs? Neither can a salt spring produce fresh water. (James 3:1-12)

If you are anything like me, there are some things that James wrote that make you squirm in your seat. The brother of Jesus writes a challenging book, skipping the soaring theological language and, in often blunt terms, calls on Christians to look and act like Christians. James pushes us to put our faith into action, which forces us to take a hard look at ourselves to see if we are living out our belief in Jesus. That kind of introspection is often uncomfortable, making James a book that is seldom the first choice for sermons. Martin Luther even referred to James as an “epistle of straw” because he felt it opened the door for a salvation-by-works mindset. However, some Bible scholars have wondered if Luther’s assessment of James was influenced by his own frequent use of unfiltered, colorful language. Perhaps James’ admonitions about the tongue hit a little too close to home for Luther.

What about us? Do James’ words hit close to home for us? Chances are, you felt some contrition when you heard the passage. I did. Every day is a struggle to control my words, and I do not always win the struggle. I speak words in anger. I harshly criticize those with whom I disagree. I do not always tell the truth. Sometimes I speak empty words, without much thought or intention behind them. It is for this reason that we should take time to consider what James says about the tongue.

He describes it as powerful, evil, and untamable because the tongue gives voice to the darkness in our hearts. Since the fall, when Adam and Eve sinned, humanity has been oriented away from God. We seek after our own selfish desires and create idols to take God’s place. Sin is not just something we do – rather, it is something that has corrupted our nature. Sin goes all the way down to the cellular level. This is why we cannot tame our tongue on our own. We cannot change our own nature in our own strength. This is also why James exhorts us to pay attention to the words coming out of our mouths. Are our words mostly life-giving, or are our words mostly empty and meaningless, or worse, coarse and destructive? Whatever the case, our tongues indicate the condition of our hearts.

Our only hope is in Jesus. In his broken body and spilled blood, Christ forged a new humanity for us. One day we will no longer be corrupted by sin and our tongues will only speak life. In the meantime, Christians have the Holy Spirit—the same Spirit who worked in Jesus—as a guarantee that we will one day be redeemed. The Spirit empowers us by bringing everything Jesus is into us. By the Spirit, we can better control our tongues and receive conviction when we say harmful things.

We can also look at the life of Jesus recorded in Scripture. Christ was perfect in word and in action. By looking at how Jesus tamed his tongue, we can learn from his example. While our only hope for gaining any control over our tongue is in Jesus, we can participate in the work he is doing to redeem us, including our tongues.

In order to learn how to best participate, we will look to a special tree.

In October 2001, a month after the Twin Towers were reduced to rubble, the workers at Ground Zero found a tree that was somehow still clinging to life. The Callery pear tree’s branches were broken and burned. It had snapped roots and looked like all the other dead trees found in the rubble, except that it was alive. For the workers, who had only seen death and destruction for a month, the previously ordinary Callery pear tree became a symbol of something deeper.

The workers were determined that some life would come from Ground Zero, so a tremendous effort was made to save what is now known as the Survivor Tree. They did not know if they would be successful, but they felt they had to try. The Survivor Tree was gently dug up and transported to a tree nursery. It was painstakingly cared for. Its burns were treated. Its broken limbs were pruned. Its roots were planted in rich soil.

For nine years, the Survivor Tree was nursed back to health. By 2010, the Survivor Tree had completely recovered. The thriving tree was returned to Ground Zero, now a memorial to the 9/11 tragedy. You can go and visit the Survivor Tree and find shade under its strong branches.

The story of the Survivor Tree is inspiring and can help us develop tongues that speak life. In particular, we can see the Survivor Tree had to be removed from dead and destroyed things; it needed to be immersed in life-giving things; and it had to return to bring life to what was once dead.

Removing the dead and destroyed

If we want to participate in the work to tame our tongue, the first step is to remove ourselves from dead and destroyed things. This process begins with prayer, earnestly asking God to give us clean hearts. It is through prayer that God will show us the things that hinder our relationship with him.

Once God shows us those things that do not promote life, we have to take the bold step of taking a break (possibly a permanent break) from them. It could be the shows we watch or the music we listen to that put things in our hearts that are not life-giving. It may be that some people could have a negative impact on us. Perhaps it is the news that we watch or the podcasts to which we listen that are the problem. We are taking a break from the things that are bad for us and our relationship with God. We are taking a hard look at the things that have the most influence over our tongue and we are being discerning about the things we allow to influence us.

Immersing ourselves in what gives life

Following the example of the Survivor Tree, we then want to immerse ourselves in life-giving things. The way our minds work, we cannot stop doing something by focusing on it. For example, whatever you do, do not think of an elephant. Do not think about its big floppy ears. Free your mind from its long bendy snout. Do not think of an elephant’s thick wrinkly skin. Please, whatever you do, do not think of an elephant! Unless you have superhuman concentration, you probably were thinking about an elephant. Similarly, we are unlikely to stop negative behaviors by concentrating on them. In order to stop doing and saying bad things, we have to surround ourselves with better things. Therefore, to have the words of life on our tongues, we should listen to sermons and praise and worship music. Talk to people who are positive and full of life. Read books that help us understand God better. Spend time in the word looking at Jesus. As we immerse ourselves in life, there is less and less room for death.

Bring to life that which was near death

The last thing we can learn from the Survivor Tree about participating in the taming of our tongue is to realize that by doing so, God can bring to life what was almost dead. The tree that was almost dead returned to Ground Zero to be a source of inspiration. Similarly, God will cause us to shine in front of others as evidence of a life-giving God. Christians were not called to be hermits hiding away from the world. The reason we withdraw to immerse ourselves in life-giving things is not solely for ourselves. We withdraw in order to be fortified enough to bring life to the places experiencing death. We are to use our tongue to be a blessing to others. This does not mean we put ourselves back into situations that are dangerous or abusive. Rather, we follow the leading of the Holy Spirit and allow him to make our tongue a life-giving spring.

It is important that we not only say we are Christians, but that we sound like we are Christians. We should take the power of our words seriously. We should look at ourselves to see if our tongue speaks words of life or death. None of us have a tamed tongue, and we cannot tame our tongues in our own strength. However, we have hope in Jesus Christ. In him, we can overcome. In him, we can be redeemed. In him, we can become who the Lord made us to be. In Christ, God can help us control our tongue. As we immerse ourselves in Christ, our tongue of death will be transformed into a source of life-giving water. Like the Survivor Tree, God will make us a model of how he can bring life out of death.

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Small Group Discussion Questions

Psalm 1:1-6 • Proverbs 31:10-31 • James 3:13-4:3, 4:7-8 • Mark 9:30-37

The theme this week is living in God’s world by God’s wisdom. Our call to worship Psalm tells of the growing, bountiful life of the wise person. Proverbs 31 tells the story of the exemplary wife who lives in wisdom, giving joy to her family and living a fulfilled life. In Mark, Jesus shares God’s wisdom with the disciples—approach like a child, don’t argue about who’s the greatest. Our sermon is from James 3 and 4, and looks at the telltale marks of godly wisdom.

Wisdom from the Brother of Jesus

James 3 & 4

Read James 3:13-18; 4:3, 7-8 ESV.

You wonder if the sight was familiar to him. Maybe he’d once watched his brother up there on that pinnacle—hesitating, talking to someone. Now he was there himself.

This was the end of life for the apostle James. He was led here by an angry mob—to the same pinnacle of the temple where Jesus was led by Satan years before.

James was forced to the temple spire and told to tell the people to stop believing in Jesus. He, of course, used this as opportunity to preach the gospel loudly to the crowd.

The mob pushed him from the tower, and he crashed to the ground. He didn’t die. They started to stone him. He still didn’t die. He rose to his knees, praying for Jesus to forgive his attackers. Someone hit him with a club, and then he died and was buried right there at the steps of the temple.

This is the tradition of the martyrdom of James, the brother of Jesus. Traditions aren’t nearly as reliable as Scripture, so we don’t know the exact details, but we know most of the apostles faced similar deaths, and the idea of James, the brother of Jesus, enduring to the end and praying for the forgiveness of his attackers fits what we know of James and the other apostles.

James was in charge of the Jerusalem church, which was one of the epicenters of the early church but also the most embattled and troubled. Despite their initial reluctance to welcome Gentile believers, the Jerusalem church was eventually supported financially by Gentile communities (see Romans 15 and other letters of Paul). They had some acute needs and were often in tension with their Jewish neighbors.

As the details of this martyrdom story show, James was tough, focused and Christ centered. If Paul was your philosophy professor, and Peter was your hothead friend always getting in trouble, James was your football coach. The wisdom of connecting true faith and actions is his theme, and he rings it throughout his short letter.

He starts with two topics we can all relate to: the danger of showing favoritism and the taming of the tongue. It’s interesting that he starts with universal and “acceptable” sins. He doesn’t jump straight to murder or fornication. James’ target audience is everyday people struggling with everyday sins. In a word: us.

In chapters 3 and 4, he digs into this wisdom theme, seeing godly wisdom as the place that right action grows from. He compares heavenly wisdom with its cheap, earthly copy. For James, wisdom means living life the way God made it—living according to the grain of reality.

Let’s look at three things James teaches us about wisdom. Wisdom from above:

• Comes from peace
• Arrives with gentleness
• Brings wholeness

Comes from peace

And a harvest of righteousness is sown in peace by those who make peace. (James 3:18 ESV)

It’s no secret that we live in noisy times—from the alarm that wakes us up to the manufactured white noise we need to sleep. More than any other era in history, our center of peace is crowded with sound.

An observation from a recent article on the noise of our modern age says the following:

Scientists define “noise” as unwanted sound, and the level of background din from human activities has been doubling roughly every three decades, beating population growth. Road traffic in the United States has tripled over the last 30 years.

It’s often hard to find a center of peace, yet James encourages us to be the center of peace for others. James’ point speaks to us, telling us that righteous action and the results of it comes from that center of peace. That may run against instinct for a lot of us. When we think about faith and faith instruction, we might automatically think of busyness and work—changing our habits, watching our interactions, serving difficult people. We may also think of the hard work it takes to go against the flow of culture and stand up for righteousness.

James doesn’t disagree with that—he is clear that the evidence of faith is action. But he says the beginning of it is peace. That peace is behind it all, and that’s where the power of living the Christian life comes from.

In our noisy, over-busy world, this kind of inner peace is the exception, even in the church. The word James uses for peace means that things are the way God made them and working together the way God made them. It corresponds to the Hebrew word “shalom.” Jewish and Muslim people greet each other with this word “shalom” (“salaam” in Arabic), wishing integration and rest to the person they meet.

Do we act out of this center of shalom?

Shalom is the state of people who know who they are in Christ and have hope and trust that God will take care of them. Shalom is this state of clear-headed quiet within this noisy world—the place where the true strength comes from.

You might be familiar with the third step in the 12 steps of Alcoholics Anonymous:

Made a decision to turn our will and our lives over to the care of God as we understood him.

The operative word hiding in here is “care.” The antidote to addiction is believing that God will take care of you—that you don’t have to self-care through addiction anymore.

We can learn from this as Christ followers—this kind of centered peace comes from believing that Christ will take care of us. We don’t have to protect ourselves with scorching cynicism; we don’t have to live in constant distraction by devices and entertainment—God will take care of us. We don’t have to steal the spotlight and live in the constant hunger for attention—God loves us, we are his royal children.

It is out of this peace that we sow the seed whose “fruit is righteousness” (verse 18). Think of the firebrand pastor who delights in scolding his congregation and decrying the evil of “the world.” He doesn’t come from peace, and he rarely sees a harvest of righteousness.

Think of how we might abstain from certain behaviors or conversations because of our commitment to Christ. Do we do so with an air of judgment? Or with the fanfare of showing off our righteousness? Or do we do so out of shalom?

The brother of Jesus shows us that the wisdom from heaven begins and ends in peace.

Arrives with gentleness

Truly strong people freely share their strength, but they don’t waste time showing it off.

If you’ve ever had the privilege to spend time with some great saints of the faith, you may be surprised by how gentle and humble they are in their interactions. They are not announcing their strength and their credentials every time they enter a room – they let their manner and actions speak for themselves. People who “announce their strength” constantly are usually tiring company.

But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere. (James 3:17 ESV)

Wisdom from heaven arrives with gentleness. This word James uses translates as “equitable, fair, gentle, reasonable.” Do we arrive with gentleness? Has anyone complained recently that Christians are “too reasonable” when we arrive on the scene?

An accomplished professional journalist and marketing executive tells a story of going to see Billy Graham speak at a rally as a young college student. She was positive she was called to the missionary field and could barely sit still through her college years so she could get out to the jungle to serve. There were thousands of people at the conference, and Billy gave his typical downhome style of preaching, ending with an altar call for those who felt moved by God to go to the mission field.

This young woman stayed rooted to her seat as all her friends went forward. She had no idea what kept her there.

As the crowd filtered out, Graham himself waved at her and asked her to come closer and talk with him. Baffled by the invitation, she went up to talk with him. He said he was sure she’d be the first one up to the front for the altar call. He said he’d been watching her while he preached—to thousands of people by the way—and thought she’d jump forward to make her call to the missionary field known.

She said she had no idea what kept her seated, and then Graham chatted with her for a solid ten minutes like they’d known each other for years. Hundreds of other people vied for the preacher’s attention, but he talked with a lost college student for one suspended moment, listening to her concerns.

He encouraged her, “You know, you don’t have to go to a foreign country to make a difference. I can tell by talking to you that you will touch lives in your community and in your work life.”

As they parted ways, he took her hand in his and winked, “Now go and do great things.”

This was in 1976, after Graham had traveled the world many times, written best-selling books and advised presidents and royalty. This was not Billy just starting his career. The gentleness of this moment is shocking—Graham taking time to talk with and listen to a confused college student—there are no shortage of these examples in his life and in the life of other godly people!

But the gentleness with which he moved in the world shows someone who, despite incredible busyness and pressure, was present and available to someone in need of his attention. Instead of the seriousness and severity we might think we should be known for, James calls us to be warm, kind, and real in our interactions.

Philip Neri, a 16^th century priest and missionary to the poor in Rome, was known for many great spiritual accomplishments, not the least of which was a great sense of humor. He knew how to welcome because he’d been welcomed by Christ. Heavenly wisdom, then, comes from peace and arrives with gentleness.

Brings wholeness

Let me go back to the beginning of James’ letter for a moment.

And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing. (James 1:4 ESV)

The word that James uses for “perfect” describes a fullness or completeness, a person that is fully integrated with their faith, values, and actions, not someone who never makes mistakes.

This is that state of heavenly wisdom—fully integrated with yourself, knowing yourself and having a keen ear for God’s direction. Most of us live in such a fragmented state that we don’t even know it. We say we believe God will take care of us, and then we try to control every situation. We say we want God’s peace on our lives, but we fill our days with noise and entertainment. We say we trust God’s provision, but we work constantly to the detriment of our relationships and worry about money compulsively.

We are out of harmony.

James describes this lack of harmony:

But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. This is not the wisdom that comes down from above, but is earthly, unspiritual, demonic. (James 3:14-15 ESV)

James describes the noisy, fragmented life we live without wisdom. Driven by lack, self-addicted and exhausted, he calls us to relief from this, refocusing on the life of wholeness God gives us.

Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded. (James 4:7-8 ESV)

Submit yourself to God. Let him take care of you rather than trying to rule your life yourself. Where there is wholeness and integration, where there is peace, there God is.

The wisdom of heaven….

Comes from peace—Peace is the starting point and the energy of heavenly wisdom.

Arrives with gentleness—Like the story of Billy Graham, truly powerful saints are known for their gentleness.

Brings wholeness—Jesus takes us from a fragmented state to a true state where we are in harmony with ourselves and others.

James, even in his final moments, showed this centered wisdom. He was tough, strong and faithful while showing his peace, and praying for forgiveness for his killers as he passed from this life.

May God allow us to be instruments of his peace to all he places in our path.

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Small Group Discussion Questions

Psalm 124:1-8 • Esther 7:1-6, 9-10; 9:20-22 • James 5:13-20 • Mark 9:38-50

The theme this week is what God’s grace looks like in our world. American author and theologian Frederick Buechner (pronounced BEEK-ner) says that grace is like God saying to us, “Here is the world. Beautiful and terrible things will happen. Don’t be afraid. I am with you.” Psalm 124, our call to worship, reminds us that even when difficulties arise, we can be brave because God is supporting us. An example of this is found in Esther’s intervention on behalf of her people, as discussed in Esther 7 and 9, which was possible because she was willing to risk everything and do what needed to be done. Mark 9 reveals Jesus speaking strongly about our responsibility not to discourage one another, but rather, to support one another as we participate in showing loving kindness to others. Our sermon text, James 5, emphasizes the value of community, especially in response to suffering (our own and others’). James helps us understand the role of prayer in a world where beautiful and terrible things can and do happen, as well as the importance of leaving judgmental attitudes behind.

Beautiful and Terrible Things

James 5:13-20 (NRSV)

You probably are familiar with the parable of the mustard seed in Mark 4:30 where Jesus compared the kingdom of God and the way the gospel spreads to a mustard seed. You might not know that there is a Buddhist parable also called the parable of the mustard seed, and it goes like this:

There was a young mother who had a son, her only child, and the toddler was the light of her life. The boy became ill and died, and the young mother was so distraught that she clasped the child’s body to her chest and refused to bury him. Though many tried to console her, she insisted that there had to be a cure for death, and that requiring a mother to give up her only child was too much to ask. Someone suggested that maybe the philosopher Buddha might know of a special herb that could restore life, so the grieving mother went to see him.

“Please tell me, dear teacher, how I might cure my grief and raise my boy to life,” she begged.

“I can make a tea for that,” he told her, “but it requires a very special ingredient.”

“Tell me, dear sir, and I will get it for you,” she pleaded.

“I must have a few mustard seeds,” he said, “but they have to come from a home that has never known loss or suffering.”

“I’ll find them!” she said, and she began to visit each home in all the nearby villages to find one that had never known loss or suffering and obtain a few mustard seeds to make the special tea. At each home she visited, she asked about their difficulties and sorrows. One home had lost a beloved spouse and another a parent. The next homes had lost grandparents, favorite aunts and uncles, even pets. They had suffered crippling disease, loss of crops, and hunger. The grieving young mother sat with each one and listened to their stories, sometimes sharing her own story of losing her son. After she had visited each home, she found that there was no one who was unaffected by suffering. The mother buried her son in the forest and went back to see the philosopher.

“Do you have the mustard seeds?” he asked her.

“I visited every home to see if there were any mustard seeds in those homes untouched by suffering,” she said. “I found plenty of mustard seeds, but there were no homes that were without suffering and loss. What I found in the midst of their suffering was comfort for my own grief as well as comfort I could offer them because I had suffered, too.”

In this case, the mustard seed was an excuse to get the grieving mother to talk to others and understand that suffering and loss are a part of living in this world. As the American writer and theologian Frederick Buechner (pronounced BEEK-ner) says in his definition of what God’s grace looks like in the world, “Beautiful and terrible things will happen. Don’t be afraid. I am with you.”

As Christians, we wonder about our role in being “with” people as God’s hands and feet. Our scripture reading from James 5:13-20 helps us understand our role as participants in extending God’s grace and comfort to ourselves and others.

Read James 5:13-20

What can we notice about this passage?

• The context of the book of James: This passage falls near the end of a book written to encourage God’s people to live together in peace, supporting each other and refraining from the usual worldly attempts at domination, including favoritism and lying. This last section offers practical ideas for how we can live together and support each other in a world that is often filled with difficulties.
• 13-14: We can see that suffering is a part of life in the first part of v. 13. The emotional intent of the word translated suffering (kakos) refers not just to the persecution the early church endured, but also negative life events in general. The question “Are any among you suffering?” does not label those who are suffering as “bad” or “deserving” of their difficulty. The verse simply goes on to suggest that prayer, as a communal exercise, can be an encouragement during tough times. The wording translated “cheerful” refers to an inner self that is doing well and is at ease. When things are “cheerful” or going well, we offer praise by telling someone about God’s love for them, acknowledging God’s grace in the beauty and blessings that are often ours without any intervention from us.

Verse 14 recommends asking for prayer if one is sick, including being anointed with oil. Once again, prayer and especially prayer for healing is not a one-person, solitary activity. An interesting point is that olive oil was not always available to the poorest of Christians, and so James may be emphasizing the need for wealthier Christians to make oil (known for its healthful properties) available to those who could not afford it.

• 15-16: The first part of verse 15, if misread, sounds like it is our faith through prayer that saves the sick. However, we all can think of at least one time when we prayed for someone to be healed, and they weren’t. Our experience in this world of “beautiful and terrible things” is that sometimes healing happens and sometimes it doesn’t. There is no “formula” that offers a guarantee. And this is part of the mystery of the way God moves in our world. It’s as if James and other biblical writers wanted to emphasize that the process was more important than the outcome. Praying for one another, comforting one another, and offering support are what we can do. They are how we participate in God’s grace as it is expressed here on earth. Rather than thinking “what’s the use?” when praying for healing or deliverance from difficulty, we see ourselves as the hands and feet of Jesus as we minister to those who are hurting. Whether or not healing comes, the person who is prayed for feels loved and supported. The mystery of healing is not ours to control, but building loving relationships falls within our domain and responsibilities.

The last part of v. 15 can also be confusing, making it sound as if sin and illness are connected. If we stop to think about it, we can all think of instances where illness just happens, and assigning blame is never productive or helpful, especially to the person who is suffering. The second part of v. 15 can make it sound as if we are the ones to forgive to sins. This part is closely tied to v. 16 in that James encourages us to “confess [our] sins to one another.” The idea of prayer and confession being closely linked is not a new one. How can you pray for someone if they are not being honest and authentic about their struggles? However, one must use discretion and approach the practice of confession with caution, as not every Christian is able to shoulder another person’s struggles. We all at times have more to bear than we have capacity for, and it is not fair to ask someone who is already weighed down to support our struggle, too. Consulting with a church pastor, a licensed counselor, or therapist are all appropriate steps to take, depending on the issue.

At the end of v. 16, James is acknowledging the power of communal prayer while emphasizing that our own personal relationship with God must not be neglected. Unless we are centered and clear about who we are in Christ, we lack the depth of connection we need to effectively intercede on behalf of others.

• 17-18: The example of Elijah is provided as an example of asked and answered prayer. While it seems straightforward, it can make us feel hopeless and discouraged when our own prayers are not answered in the way that we had hoped. When we remember that our perspective is very limited, it helps us to see that the “no” answers or the seemingly unanswered prayers often end up holding a greater meaning than we knew at the time.

Sheri Salata has written a book called The Beautiful No: And Other Tales of Trial, Transcendence, and Transformation, and in it, she writes about her life in hindsight, noting how closed doors often led her to another path, ultimately leading her to become the producer of the Oprah TV show. If we think about it, we’ve all had our own “beautiful no’s” when a closed door seemed life-shattering but eventually turned out. Sometimes “beautiful no’s” won’t make sense during our lifetime, and it’s there that we trust in God’s goodness and love, knowing we are treasured and held in his everlasting arms.

• 19-20: James’s encouragement to “bring back a sinner from wandering” can be easily misconstrued. “Wandering” is often subjective, so caution must be exercised, and a nonjudgmental attitude should be present at all times. Due to human nature’s temptation to compare oneself with others, we have a proclivity to minimize our own flaws when considering others’ choices and struggles.

James is reminding us to love and support each other. Loving and listening to a sinner is often the thing that brings them back. We can stand by and support the person without supporting the behavior or attitude. We can offer advice when it is asked. The best advice is that which is asked for (not simply offered) and spoken with a humble and caring attitude. Most of us want to be the “savior” or the person who brings the wanderer back, but few realize that we all wander more than we are willing to admit. Sometimes sharing our own wandering helps. Even as the Israelites wandered in the desert for forty years, so sometimes our faith journeys take a more circuitous than direct path. Being transparent with each other helps everyone grow together. Our own journey allows us to share that God is faithful as our faith evolves and grows.

Application:

• See prayer as a way to build community, not just a solitary activity. James encourages us to pray for one another and be available to offer support as we are able. Building relationships is the goal, and prayer is one avenue Christians can use to meet one another in the midst of suffering to offer support.
• See prayers for healing as an important part of the process of expressing God’s grace on earth, regardless of outcome. We don’t understand why some are healed and some aren’t. What we do understand is that a) every person is precious and loved by God, b) there is nothing we go through that the Father, Son, and Spirit do not endure with us, c) prayer allows us to express love and care for one another. By valuing the process more than the outcome, we can support one another through difficulties.
• Maintain a humble, vulnerable, and authentic attitude to ensure effective prayers on behalf of others. Recognizing how far short we fall while still knowing beyond a shadow of a doubt that we are loved helps us keep an open and aware perspective. It makes us open and honest about our struggles in an appropriate manner to engage and support one another.

Even as the grieving mother in the Buddhist mustard seed parable learned that suffering and loss are best handled in community, so our scripture passage in James emphasizes the importance of prayer as a means of building strong relationships and expressing God’s grace in this world where “beautiful and terrible things” happen. While we can’t always explain why terrible losses and suffering occur, we recognize our limited human perspective and trust in God’s continuous presence and goodness, knowing we’re supported by our community of faith.

For Reference:

https://www.patheos.com/blogs/americanbuddhist/2016/11/the-buddhist-parable-of-the-mustard-seed-grief-loss-and-heartbreak.html

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Small Group Discussion Questions