Download discussion questions: James 1:19-27
In order to continue looking for continuity and themes in the letter that James wrote, our group discussion began by looking for connections between the previous passage (1:12-18) and today’s text (1:19-27). We focused on observation, intentionally delaying commenting on interpretation questions. Reminders of the distinctive nature of Observation, Interpretation, and Application are important.
“If there is ever a blurring of the process to the extent that the various phases of study become indistinguishable, then eisegesis [reading our ideas into the text – mw] will inevitably result.”[1]
“Accurate interpretation and correct application rest on the accuracy of your observation. Therefore, it is vital that you develop observation skills, even if at first they seem time-consuming or you feel less than adequate and even awkward doing them.”[2]
Our observations included several connections between the two sections:
- “blessed” in vv. 12, 25
- “steadfast” in v. 12, “perseveres” in v. 25
- “word of truth” in v. 18, “implanted word” in v. 21
- “deceived” in vv. 16, 22, 26
- “beloved brothers” in vv. 16, 19
- “evil” in v. 13 “filthiness and wickedness” in v. 21”, contrasted with “righteousness” in v. 20
In addition, the current passage contains several repeated words or ideas:
- “hear” in vv. 19, 22, 23, 25
- “doer” in vv. 22, 23, 25
- “perfect law” and “law of liberty” in v. 25
- “slow to speak” in v. 19, “bridle his tongue” in v. 26
- “hear” in v. 19, “receive” in v. 21
Clearly, several of the interesting observations made in our group would provide opportunities for great discussions. With only an hour for our meeting, we are usually not able to include everything. But that abundance is a sign of good observation. Like a detective gathering clues, we never know which observation may lead to great insights, so the goal is to spend significant time continuing to observe the text.
Our discussion focused mainly on two topics repeated in the passage:
- “hearing” – mentioned four times in the text
- “deceiving” – mentioned three times in the text
Hearing
Several questions (the basic tool of interpretation) came up in our discussion of hearing.
How is hearing related to speech and anger?
Several comments in our group related “quick to hear” with careful, intentional, patient listening. Most of us often have the tendency to listen to another person just until we think of something we want to say. Then we work hard, not at listening, but at concentrating on our brilliant comment, waiting for the other person to stop for a breath. Being “slow to speak” would seem to rule out that approach to conversations. Instead, continuing to listen is James’ instruction, trusting that if my comment really is as brilliant as it seemed at first, the Lord will bring it back to mind. (If not, He will wipe it away, graciously saving me from possible embarrassment!)
Another person in the group suggested that anger, at the end of the verse, can result when we speak before hearing all the other person has to say. We can jump to wrong conclusions and react intensely before hearing the whole story. Instead, James tells his readers to continue to be willing (even eager) to hear what may shed new light and avoid the relationally toxic anger.
What is the object of the “quick to hear” in v. 19?
On first reading, the “be quick to hear” instruction seems like generally good advice. Common courtesy and genuine care for the other person would make careful, intentional, patient listening a key ingredient in personal relationships.
Someone in the group suggested a more specific meaning might fit in the context of the passage. James mentions “the word of truth” (v. 18) and “receiving the implanted word” (v. 21). The instruction to be “quick to hear” (v. 19) is immediately between those two instructions. Perhaps James is exhorting believers to be eager to hear God’s Word. (Remember, in the first century, the Scriptures would have been read aloud while the congregation listened.) We discussed how “slow to speak, slow to anger” might fit into that interpretation. One comment was that responding too soon could lead to misunderstanding Scripture. The misunderstanding could lead to anger and disagreements about the meaning.
One scholar considers that James uses a number of “proverbs” or short, pithy statements throughout his letter, and that “be quick to hear…” is one such proverb.[3] This view would apply to both suggestions. Being quick to hear is a good practice in general, in any conversation. James applies that general principle more specifically to being good hearers of God’s Word.
Taking God’s Word as the object of “quick to hear” is also supported by the strong exhortation that hearing alone is inadequate. “Be doers of the word, and not hearers only” (v. 22) is a clear command connecting hearing with God’s Word. Hearing in conversations is important, but careful, intentional hearing of Scripture (as we are attempting through methodical Bible study) is critical to our spiritual formation into the likeness of Christ.
Deceiving
We also spent time discussing the three instances where James uses some form of the word “deceive” (vv. 16, 22, 26). Our group noted several similarities and differences between those three uses:
- “Do not be deceived” in verse 16 is passive, something that might happen to us that we should guard against. The immediate context (vv. 13-15) is our possible misunderstanding of the goodness of God. In a previous discussion we saw the error of distrusting God in the face of trials. James offers a response to that deception in a reminder that God provides “good and perfect gifts” (v. 17).
- “Deceiving yourselves” in verse 22 is a warning to avoid something we could do to ourselves. The potential self-deception here is mistaking information for obedience, depending on “hearing” without “doing” (v. 23). One person commented that we can be equate doctrinal or even Biblical knowledge with following Christ without actually changing our behavior to obey Him.
- “Deceive his heart” in verse 26 is a similar warning about self-deception. James seems even more emphatic by pointing to the heart, the very core of one’s being. Jesus also made a direct connection between the tongue and the heart: “But what comes out of the mouth proceeds from the heart, and this defiles a person” (Matthew 15:18). As someone in our group noted, the external actions, especially in our speech, reveal the internal reality of the heart, no matter how spiritually mature we think we are.
The three uses of “deceive” in the ESV translation provided an opportunity to explore more deeply using a useful reference tool. Vine’s Expository Dictionary[4] can be used to look up a word in the English translation and find what nuances or shades of meaning might be relevant to a particular passage.
Interestingly (even surprisingly, for me), Vine’s reveals that James used three different words, all translated as a form of “deceive” in the passage. A summary of the entries from Vine’s shows the nuances of the words in the passage. Those nuances reinforce the previous insights from our discussion:
- “Do not be deceived” in verse 16 uses a word (planaō) that means “to go astray, wander.” [5] Wandering or being led astray from trust in God’s goodness is all too easy when we are distracted by trials and lose our focus on God’s righteous character.
- “Deceiving yourselves” in verse 22 emphasizes “false reasoning” (paralogizomai) [6] when we settle for increasing knowledge but exhibit limited obedience. The delight and satisfaction of learning more about God becomes a subtle substitute for submission to God.
- “Deceive his heart” in verse 26 (apataō) suggests deception using empty words[7], perhaps by accepting a misleading idea of what it means to be genuinely “religious.”
James’ use of three different words, all translated “deceive” in most English versions, points to the subtlety of the multiple ways we can be deceived in our Christian life. That insidious reality should make us more diligent for ourselves and for each other. We must be on guard constantly of the possibilities of being distracted from God’s goodness by our circumstances. We must be diligent in our thinking to not allow false reasoning to substitute knowledge for obedience. We must safeguard our heart from superficial spirituality. And maybe most importantly, like James, we must remind and encourage one another to recognize those subtle deceptions.
One writer suggests that the rest of the letter of James is about defeating those kinds of deception:
And the idea of these verses [vv. 26-27 – mw] – that true religion is manifested in a lifestyle of obedience to God – becomes the leitmotif [main theme – mw] of the next four chapters. To some extent, these verses set the agenda for the rest of the letter.[8]
May the Holy Spirit use our studies over the next weeks to strengthen true religion in our lifestyles by our growing obedience to God.
[1] Robert A. Traina, Methodical Bible Study (Wilmore, Kentucky: Asbury Theological Seminary, 1952) 49.
[2] Kay Arthur, How to Study Your Bible, (Eugene, Oregon: Harvest House, 1994), 14, original emphasis.
[3] Craig L. Blomberg, Mariam J. Kamell, James, Zondervan Exegetical Commentary on the New Testament (Grand Rapids, Michigan: Zondervan, 2008), 85.
[4] W. E. Vine, Vine’s Complete Expository Dictionary (Nashville, Tennessee: Thomas Nelson Publishers, 1996).
This reference work is also available from several online sources, such as
https://www.studylight.org/dictionaries/ved/d.html
http://www.ultimatebiblereferencelibrary.com/Vines_Expositary_Dictionary.pdf
[5] W. E. Vine, Vine’s Complete Expository Dictionary (Nashville, Tennessee: Thomas Nelson Publishers, 1996), 151.
[6] W. E. Vine, Vine’s Complete Expository Dictionary (Nashville, Tennessee: Thomas Nelson Publishers, 1996), 59.
[7] W. E. Vine, Vine’s Complete Expository Dictionary (Nashville, Tennessee: Thomas Nelson Publishers, 1996), 151.
[8] Douglas J. Moo, The Letter of James, The Pillar New Testament Commentary (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2000), 96.