Godliness and Contentment

 Godliness and Contentment

“But godliness with contentment is great gain.”
– 1 Timothy 6:6 (KJV, NIV, ESV)

A friend sent me a question based on this verse:

   This question was presented to me; “Can one have godliness without contentment?”  Paul instructed Timothy that to have both is great gain.  “... godliness with contentment is great gain.” (1 Timothy 6:6).  By this, one could suppose that a godly Christian could also be one that is discontented, however without the gain Paul spoke of.  Could contentment also be the result of ignorance or shallow minds?  What about “Ignorance is bliss”?  Someone also remarked that “the future is to be discontented.”  Isn’t it true that many great achievements in this world have been the results of those who were in a state of discontentment.  What did Paul mean by this?

I know I can give an answer by going to other books of the Bible, but first we’ll consider the verse in question within its context.  This verse is within a passage concerning false teachers and riches, 1 Timothy 6:3-10, 17-19:

   3 If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, 4 he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions, 5 and constant friction among people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain. 6 But godliness with contentment is great gain, 7 for we brought nothing into the world, and we cannot take anything out of the world. 8 But if we have food and clothing, with these we will be content. 9 But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. 10 For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.

   17 As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy. 18 They are to do good, to be rich in good works, to be generous and ready to share, 19 thus storing up treasure for themselves as a good foundation for the future, so that they may take hold of that which is truly life.

Here is my condensed outline of the passage:

v. 3-5  Regarding certain false teachers 
— They disregard the truth 
— They are conceited but lack understanding 
— They are addicted to arguing and controversy 
— They incite friction and division among those who are 
           – Depraved in mind 
           – Deprived of truth 
           – Imagining that godliness is the way to [financial, worldly] gain

v. 6-8   The real value of godliness and contentment 
 — It brings great gain 
 — We do not bring wealth into this world, and we can’t take it with us 
 — We should be content with having what we really need: food and covering

v. 9-10  Warning against covetousness 
 — It opens us to temptation, which leads to ruin
 — The love of money is the root of all kinds of evil 
 — It destroys people’s faith

v. 17-19 Advice for the rich: 
 — Don’t be haughty [arrogant, proud, boastful] 
 — Don’t trust your riches, but trust God 
 — Do good [put your riches to work] 
 — Be generous [the best way to invest your riches]

First of all, we see that the notion that godliness produces worldly gain is promoted by false teachers, very much like today’s “Prosperity Gospel” (a.k.a. “Health and Wealth”).  Those who fall for this are pictured as undiscerning, ignorant, and gullible, while the promoters are self-centered, self-promoting, and greedy. 

When accompanied by contentment, godliness brings great gain.  Notice that this gain is great, which puts it into contrast with [mere] gain which some assume godliness produces (v. 5).  This is a contrast which is primarily of kind.  The [mere] gain is worldly – material possessions, sensual pleasure, social position, power over people, worldly prestige – and the great gain of godliness with contentment is spiritual – possession of salvation, pleasure of God’s approval & fellowship, position as a child of God, power over sin, the prestige of knowing [and being known by] God. *

The advice to the rich assumes that these are rich Christians.  Paul indicated in verse 7 that riches are provided by God, and they are not permanent.  And in verse 8 he said to be content with that which supports life itself.  Now he treats riches as a stewardship, given by God to be administered for Him.  In this, he accords with the teaching of the other apostles and of Jesus Himself.  He does not preach against having much and being rich, but addresses our attitude toward whatever we have in light of our relationship to God.

As to contentment itself, Paul had earlier written from his rented house in Rome (Acts 28:30) that he had learned to be content whether he had much or little (Phil. 4:12).  Therefore, true contentment is not dependent on abundance or circumstances.  The Gospels and Acts show Jesus and the Apostles associating with and ministering to both the rich and the poor.  In fact, wealthy believers supported the spread of the Gospel, provided places for the church to meet, and contributed to the needs of the poor.

Now, as to the question of whether a Christian can be godly without contentment, what kind of contentment are we talking about?  It appears from the context that the contentment Paul addresses is the opposite of covetousness and greed.  Note the description of the false teachers.  They are “puffed up” and crave “controversy and ... quarrels,” which lead directly to their followers equating these teachers’ brand of “godliness” with the road to riches, indicating that the duped are imitating the dupers.  Peter wrote that Christian elders are not to be in it for the money (1 Pet. 5:2).  And Paul listed as qualifications for leaders in the local church that they are to be “not a lover of money” (1 Tim 3:3), “not greedy for dishonest gain” (3:8), and “not . . . greedy for gain” (Tit. 1:7).  But before this, Jesus said, “Be on your guard against covetousness” (Luke 12:14), and “Ye cannot serve God and Mammon” (Matt. 6:24 and Luke 16:13).  So one cannot be godly and covetous, for they are incompatible.  If by contentment we mean the opposite of greed, then we can’t have godliness without that kind of contentment.                 

As to contentment being “the result of ignorance or shallow minds,” that sounds more like complacency.  The contentment Paul learned to have was born not of ignorance, but of knowledge and experience.  He willed himself to be content, whatever the circumstances of his life.  He knew who he was and where he was going.  Therefore, he put everything experienced in this life into an eternal perspective. 

But this is not to say we shouldn’t make things better if we can, and it is in the will of God.  But don’t check your godly motivations at the door.  The most obviously good thing is making things better for other people.  But we have to have enough to be able to do this (Paul says in Ephesians 4:28 that the thief should cease stealing and become a producer so he can help others, an echo of Prov. 21:26).  Paul calls on us to serve God in our current circumstances (1 Cor. 7:17-24), but within this he gives room for betterment in verse 21:  “Were you a slave when called?  Do not be concerned about it.  (But if you can gain your freedom, avail yourself of the opportunity.)”  Paul is not advising against invention and innovation.  He himself was an innovator in spreading the Gospel.  Furthermore, he approved of what can be called a “holy ambition” — “If anyone aspires to the office of overseer, he desires a good thing” (1 Tim. 3:1).

I agree with those who say that godly contentment is not the same as complacency or apathy.  In fact, a certain discontent is spiritually healthy.  We should not be content to remain where we are spiritually, but aspire to grow in faith, in maturity, in good works, in love toward God and others.  In this way, godliness with contentment is great gain.

* Comparison of Worldly Gain with Godly Gain

Category of Gain	Worldly Gain	Godly Gain
Possession	Material	Salvation
Pleasure	Sensual	God’s approval & fellowship
Position	Social	Child of God (sonship)
Power	Over people	Over sin
Prestige	Prideful, worldly	Knowing and being known by God

~Wesley G. Vaughn, Dover, OH  
   Scriptures from ESV
The Holy Bible, English Standard Version. ESV® Text Edition: 2016. Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

Will You Stand?

 

When wickedness and evil

Abound on every hand,

Will you stand? Will you stand?

When fires of persecution

Are lit across this land,

Will you stand?     

      Will you stand?

 

Will you take a stand

For the truth and light?

Will you stand against the wrong

And stand up for the right?

When all the ground around you

Has turned to shifting sand,

Will you stand?        

      Will you stand?

-

When family, friends and neighbors

Deride the faith you hold,

Will you stand? Will you stand?

When those who mean well urge you

To not be quite so bold,

Will you stand?        

      Will you stand?

 

Will you take a stand

In the storm and strife?

Will you stand against the wrong,

Though it may cost your life?

When lawlessness around us

Is causing love to grow cold,

Will you stand?        

      Will you stand?

-

There is a time to keep silent,

and a time to speak.

There is a time to sit,

and a time to stand.

 

Brothers and sisters,

this is the time to speak;    

      this is the time to stand!

To stand up and speak up for God,    

      and for the things God cares about!

 

It is time to stand up for

sanctity,               

purity, and

               integrity.

-

In a world which holds nothing sacred,

we must stand for what God holds sacred.

We need to stand

for the sanctity of life,                               

for the sanctity of marriage, and

               for the sanctity of God’s name.

-

In a world which is filled with impurity,

which scorns and scoffs at purity,

we need to stand for

purity of heart,                      

purity of mind, and

                purity of living.

 

In a world desperate for

honesty, consistency and integrity,

we need to stand for

integrity of purpose and          

           integrity of practice.

-

In a fallen world

where all around us is failing and falling,

we must stand for the values

which will stand forever,

because they are God’s values.

 

Will we stand?       

      Will you stand?

-

When wickedness and trouble

Abound on every hand,

Will you stand? Will you stand?

When fires of persecution

Are lit across this land,

Will you stand?        

      Will you stand?

 

Will you take a stand

For the truth and light?

Will you stand against the wrong

And stand up for the right?

When all the ground around you

Has turned to shifting sand,

Will you stand?        

      Will you stand?

-

Wesley G. Vaughn © 2008

 

Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand firm (Ephesians 6:13). 

 

This is being posted two days after Labor Day (but it's still the week of Labor Day)

 A Biblical View of Labor

Wesley G. Vaughn, © 2012

Text: Ephesians 6:5-9

Labor Day, the first Monday in September, is the last holiday of Summer. It was established as a national holiday in 1894 to recognize the contributions of industrial workers. It now celebrates all those who work, no matter their field of endeavor. As we observe Labor Day, let’s consider what the Bible says about labor.

Labor is Worthy

Many people see labor as a curse, the result of sin. The basis for this is Genesis 3:19, which says, “By the sweat of your face you shall eat bread, till you return to the ground, for out of it you were taken; for you are dust, and to dust you shall return.” According to this view, God sentenced Adam (and all who follow him) to work. But is labor itself really the curse? It is NOT the Curse. There was Labor before the Curse. God Himself labored. Creation was His work, the fruit of His labor. On the seventh day of Creation God “finished his work that he had done, and he rested . . . from all his work that he had done” (Gen. 2:2).

Labor is Ordained by God

“The Lord God took the man and put him in the garden of Eden to work it and keep it” (Gen. 2:15). Before the Fall, humans were to work, to labor. They had a job to do. The angels, the Host of Heaven, have work to do, too, and they have not sinned; they are not under a curse. There is work to do, and there are angels and people to do it. God works, and we work too.

Labor is a Blessing

It is the Gift of God. Ecclesiastes 3:13 says, “Everyone should eat and drink and take pleasure in all his toil—this is God's gift to man.” (See also Eccl. 2:24)

Labor is Honorable

Proverbs is full of statements about the honor of honest work, such as, “In all toil there is profit, but mere talk tends only to poverty” (Prov. 14:23). On the other hand, slothfulness is seen as dishonorable (Prov. 21:25). Throughout history, Jewish rabbis have associated labor with honesty and integrity, while they consider laziness (sloth) as sin.

Labor is Beneficial

It provides needed exercise. Exercise is needful for good health: it builds and tones the muscles, improves circulation and breathing, and produces an overall feeling of well-being.

It produces needed things. Good work is productive, supplying food, fiber and other things for living. Psalm 128:2 says, “You shall eat the fruit of the labor of your hands; you shall be blessed, and it shall be well with you.”

It helps others. Beyond supplying ourselves, we can help others with their tasks or give to them from what we have produced. The Apostle Paul taught this as the opposite of stealing: “Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need” (Eph. 4:28).

It satisfies. Accomplishment is a good source of satisfaction, especially when we see the fruits of our labors.

Worthy Examples of Labor

• God worked when He created the universe, and He is working now sustaining the world, ruling, judging, listening to His children.

• Solomon labored, even as the king. In Ecclesiastes, he lists many of his accomplishments.

• Nehemiah worked as the Cupbearer to the King of Persia. This was an administrative position with much responsibility. He was probably in charge of all the buying and preparation of food and drink for the palace. He took a leave from this job to go to Jerusalem to serve as governor and repair the walls, then returned to the palace to resume his duties. Obviously, Nehemiah was not afraid of work.

• Jesus worked as a carpenter before becoming a traveling rabbi. The nature of His labor then changed to teaching, mentoring and healing. Before this, as the Son of God, He had labored through Creation. As the Angel of the Lord, He had guided the Old Testament saints. His earthly labor culminated with the work of Salvation on the Cross, where He announced, “It is finished” (John 19:30). Now, in Heaven, His duties include interceding for us and being the CEO of the Church.

• Peter labored as a fisherman before Jesus called him to be a disciple. Then his job description changed to “man fisher” (Matt. 4:19, Mark 1:17).

• Paul was a tentmaker. When he became a missionary, he continued tent making to support himself and his ministry team (Acts 18:3; 1Cor. 4:12; 1 Thess. 2:9).

Labor Balanced with Rest

Labor is to be balanced with rest. The natural cycle is to work in the daytime and sleep at night, though in some jobs this order is reversed (John 9:4). The Old Testament law also prescribes a weekly day of rest. “Six days you shall labor, and do all your work, but the seventh day is a Sabbath to the Lord your God. On it you shall not do any work, you, or your son, or your daughter, your male servant, or your female servant, or your livestock, or the sojourner who is within your gates” (Ex. 20:9-10). This day of rest is for our benefit. Jesus said, “The Sabbath was made for man, not man for the Sabbath” (Mark 2:27).

Labor is Worship

Labor is obedience to God. He put us here to work (Gen. 1:28; 2:15). Paul told the Thessalonians that they should work (1 Thess. 4:11; 2 Thess. 3:10, 12) and gave himself as an example (1 Thess. 2:9; 2 Thess. 3:8). Furthermore, we are told that whatever our labor may be, we are to do it as though we are working for God (Eph. 6:5-8; Col. 3: 22-25; Titus 2:9-10; 1 Pet. 2:18-20). Therefore, in our labor we serve God.

Labor is Witness

Finally, our labor is a witness of our faith: a witness to those we serve, a witness to those we work with, and a witness to our families. Those who know us through our work judge us by our work. They judge not only us, but our faith. The testimony of our words carries more weight if our labor shows honesty, diligence, and a good attitude.

Two or Three

    Two or Three

(Scriptures quoted from ESV)

“Again I say to you, 

if two of you agree on earth about anything they ask, 

it will be done for them by my Father in heaven. 

For where two or three are gathered in my name, 

there am I among them” (Matthew 18:19-20).

_____________________ 

The two verses quoted here are at the end of Jesus’ prescription for how to handle a situation when one believer has wronged another. Aside from the issue of church discipline, verse 20 has assured Christians for almost 2000 years that Jesus is there when as few as two or three meet to pray. But I became curious as to why He made mention of the small number, and He did it twice. Why “two or three”?

In this passage, Jesus was giving instructions for the church. In the early church, local congregations were patterned after the synagogues in their organization and their activities. After all, Jesus and the first Christians were Jews who grew up attending their local synagogue. And synagogues had a vital role in the spread of Jesus’ church in the First Century.  

What was the synagogue?

Synagogue is the Greek translation of the Aramaic word for an assembly. It means gathering together. Most Jews did not live within walking distance of the Temple, where sacrifices were offered and the great festivals were observed. They were forbidden to work on the Sabbath, so they went to the local synagogue to study the Scriptures (our Old Testament), discuss what was read, and pray. Often, a rabbi would expound on the Scriptures, applying them to daily life. They also sang the Psalms.
 
In the Second Century, Justin Martyr described what Christians did in their meetings. What he wrote was a close match to synagogue meetings: reading Scriptures and letters from the Apostles, praying, singing songs, hearing an exhortation.

What other roles did the Synagogue play?

The synagogue was the center of a Jewish community, whether in Judea or Galilee, or in other lands. It was what kept the community together and preserved their religion and their values. Mothers first taught their children the letters (how to read Hebrew and Aramaic). Then they (at least the boys) learned the Scriptures in the synagogue school, taught by a rabbi. By the time a boy turned 12, he had memorized large parts of the Old Testament, especially the Torah (Books of Moses), including all of Deuteronomy. 

As a Jewish boy, Jesus was raised in the synagogue in Nazareth. There He learned the Scriptures. Luke tells us, “And Jesus increased in wisdom and in stature and in favor with God and man” (Luke 2:52). He learned so well that the scribes and teachers in the Temple who examined Him (for His bar mitzvah?) were surprised by his knowledge (Luke 2:47).
 
Jesus conducted part of His ministry in the synagogues of Galilee: “And he went throughout all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction among the people” (Matt. 4:23). This included in his hometown:  “And he came to Nazareth, where he had been brought up. And as was his custom, he went to the synagogue on the Sabbath day, and he stood up to read” (Luke 4:16).
 
Synagogues also served as the post offices and news centers for Jewish communities (government postal services were only for government business). Jews who were traveling took letters from persons in one town to those in synagogues along their route. They also brought news with them.
As the center of the Jewish community, the synagogue was where community discipline was exercised. More than a place, the synagogue was its members. They enforced the Old Testament Law. Here is where disputes were settled, contracts confirmed. The synagogue was also the center for welfare, helping their needy. Tithes and offerings were collected for the temple in Jerusalem.

How did the Synagogue help the church to spread?

First, in Judea and Galilee, Jesus’ followers (called The Way) told about Jesus' death and resurrection in the synagogues, at least until they were driven out (they also met in the outer court of the Temple). When they were scattered after the stoning of Stephen (Acts 7), they first witnessed in the synagogues wherever they went.
 
On his missionary journeys, Paul went to the synagogue in each city on the first Sabbath he was in town. It was there he proclaimed Jesus as the Messiah. The first believers were Jews and “God-fearing” Gentiles from the synagogues. When they had to meet apart from the synagogue, they still followed the pattern for meetings. The one exception to starting at the synagogue was Philippi, where there was no synagogue.

Why “two or three”?

A synagogue could be established only if there were at least ten heads of households living within a Sabbath Day’s journey, less than a mile from the city limits. When Jesus said He would be there (in spirit) if there were as few as two or three, it meant that ten were not needed to function as a church. Effectiveness in prayer and fellowship did not depend on numbers, but on their relationship to Him (“in My name”).
 
Jesus also predicted that His followers would be persecuted. At times they would not be able to have more than two or three in one place. If and when we face persecution in this land, we will not always have the privilege of gathering by thousands, or hundreds, or even tens. We may at some time count it a blessing to meet with just one or two other believers. There, in the midst of persecution, will be Jesus. There will be His church.

_______________________________________

His House of Prayer

Where the Lord’s people are,

There is His Temple found;

And to be among God’s people

Is to stand on holy ground;

Where two or three or more of them

Meet in His name, then there

Is where the Lord is found,

Within His House of Prayer.

Wesley G. Vaughn

© 2008

______________________________ 

This article was published in the October 2016 issue of The Outreacher.

Faith That Works Is Relational Faith

Faith That Works Is Relational Faith

A Brief Exposition of James

By Wesley G. Vaughn, © 2013
(Unless otherwise noted, all references
are from the English Standard Version)

Introduction

We all have “Aha!” moments, when a realization dawns on us, when pieces fall into place, when we see what has always been there.  Such was my recent “Aha!” moment, seeing what was always there.  A dawning grew in my mind that the good works which the Lord’s brother presented as works of faith are relational in nature.  So also are the ills he wrote against, sins his readers were to repent of and correct.  I don’t know why it took me so long to see this, but thankfully I finally have.  According to James, the faith that works is a relational faith.
I first came face-to-face with the Epistle of James as a tenth grader.  In my home church in Seattle I was old enough to join the choir and attend the Wednesday night Bible Class.  On my first evening, they were in a verse-by-verse study of this letter by Jesus’ oldest half brother.  They were in Chapter 4, concerning strife and temptation.
Later, in a college New Testament class, we considered the question of James versus Paul.  Martin Luther had called the Epistle of James “a book of straw” because of James’ emphasis on works.  We came to the conclusion that Paul and James did not disagree, but actually shared their concerns.  Paul combated the view that one could not be saved until, in essence, becoming Jewish.  James stressed that the faith which saves is faith which works, and Paul also taught this.  Rather than being contradictory, James’ epistle and Paul’s epistle to the Galatians are complementary.  In fact, there are several parallels between the two letters.  To quote a common summary, “Faith that saves is faith that works.” 

The Audiences

To understand  why James wrote the way he did, we must first consider his audience.  They were Jewish believers; the letter is addressed, “To the twelve tribes scattered among the nations” (1:1).  Many scholars believe this letter was written before the Jerusalem Council recorded in Acts 15.  These believers already knew and followed the Old Testament Law:  Their men were circumcised; they observed the weekly Sabbath and the Old Testament holidays; they followed the dietary laws and the rules of cleanliness; they obeyed the Ten Commandments.  In other words, to all appearances they had good works, at least in the Jewish sense.  The difference between them and other Jews was their acceptance of and faith in Jesus of Nazareth as their Messiah (Christ) and Savior.
Contrast this with the Galatians.  They were Gentiles who learned about Jesus Christ during Paul’s first missionary journey.  Like James’ readers, they accepted Jesus as Christ and Savior.  But unlike James’ audience, the Galatians were not Jews, and some teachers came to Galatia telling them that they had to become like Jews to be complete in Christ.  Therefore, Paul’s purpose in writing to the Galatians was to tell them they did not have to be circumcised (become Jews) to be Christians.  James’ purpose was different.

What are the good works and the sins in James?

James’ concern was that so many Jewish believers felt that they were good enough with their legalistic observance of the Law.  The only thing they needed beyond that was “faith” in Jesus as Messiah.  James wrote to tell them that was not good enough, that their faith should work in a way beyond what they ate, what days they observed, etc.  He said, “But someone will say, ‘You have faith; I have deeds.’  Show me your faith without deeds, and I will show you my faith by my deeds.  You believe that there is one God.  Good! Even the demons believe that—and shudder” (2:18-19). 
Since his readers already exhibited the works of every good Jew, then what were these works James referred to?  Going through the Letter from James, I noted twenty works, ten good (what we should do), eight bad (what we should not do), and two examples from the Old Testament (both good).  As we shall see, each of these works is relational in some way.

Relational Issues in the Epistle of James

    Controlling Anger (1:19-20) and Bridling the Tongue (1:26)

The first relational issue in James is controlling anger.  He says to “be quick to hear, slow to speak and slow to anger,” going on to paint human anger as unrighteous.  Soon he mentions bridling the tongue, which I think means refraining from angry outbursts.  Proverbs 15:1 says, “A soft answer turns away wrath, but a harsh word stirs up anger.” 
The issue of anger shows itself in other issues in this letter, such as misuse of the tongue by cursing others (3:9-12), quarrels and fights (4:1-4), having mercy (2:12-13), and being peaceable (3:17-18).  Note also that in his discussion of the “Royal Law,” when James states that breaking one commandment breaks them all, the one he uses for an example is “Do not murder,” a relational wrong of the worst sort.  Didn’t James’ older brother, Jesus, equate hatred with murder?
Since this is the first relational issue, the “trials” in 1:2 may well be those of dealing with people, an area which certainly requires wisdom (1:5).  Controlling anger is an issue almost all of us face, and Christians in the First Century were no different.

    Caring for Widows and Orphans (1:27) and Helping Those in Need (2:14-17)

James says that true religion is caring for orphans and widows.  In the next chapter, he gives helping persons in need as an example of faith at work (rather, not helping as an example of faith that does not work).  Here James is totally in line with Old Testament teaching, that God loves the poor, the widow, the orphan, that He avenges the oppressed and disadvantaged. 

    Partiality (2:1-7,9)

James says that partiality–favoring some people over others because of what they have–is wrong.  It is no accident that this closely follows what he said about widows and orphans.  Peter said earlier, “Truly I understand that God shows no partiality” (Acts 10:34).  The example James gives is based on riches, but we also tend to favor people on the basis of having other things:  good looks, talent, strength, power, connections, knowledge or education, social standing, fame, etc.  All people are made in God’s image (2:9), and in this respect they are equal (as stated in our Declaration of Independence). 

    The “Royal Law” (2:8,10; Lev. 19:18,34; see also Mt. 22:37-40; Mk. 12:29-31; Lk. 10:25-27; Rom. 13:8-10; 1 Cor. 13: John 13:34-35, 1 John)

This is the core of James’ thesis, what he calls the “Royal Law,” found in Leviticus 19: “You shall love your neighbor as yourself.”  This is actually the Second Great Commandment.  Jesus said the First Great Commandment was, “You shall love the Lord your God with all your heart and with all your soul and with all your mind” (Matt. 22:37).  This was commonly accepted among the Jews; when He asked a scribe what the greatest commandment was, the scribe gave Him the same answer (Lk. 10:25-27). 
Why did James not give the first commandment?  The command to love God is from Deut. 6:5, and every Jew, including James’ readers, had memorized Deut 6:4-9.  James emphasized the importance of the second commandment, the one his brother had said was “like” the first.  John would later write, “If anyone says, ‘I love God,’ and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot love God whom he has not seen.  And this commandment we have from him: whoever loves God must also love his brother” (1 John 4:20-21).
James goes on to say that to break one of the Ten Commandments is to break them all. For instance, if someone murders, then that person is also guilty of adultery (2:10-11). It is interesting that he chose two very relational commandments for his example.  The point is that we are breaking God’s law if we do not treat each other justly.  This is an echo of what Old Testament prophets like Amos, Hosea, Micah, Isaiah and Jeremiah said.  Throughout Scripture, God says that He loves justice and mercy.

    Mercy (2:12-13)

Micah said that one of God’s requirements is to “love mercy” (Mic. 6:8 KJV).  Jesus said, “Blessed are the merciful, for they shall receive mercy.”  Mercy is not dealing with people who have done wrong as they deserve, but showing kindness instead.  The greater context is that we are all wrong doers in need of God’s mercy.  And God expects those who receive His mercy to grant mercy to others.  On the practical side, other people are not inclined to show mercy to someone whom they see as unmerciful.

    Two Examples:  Abraham was a “Friend of God” (2:21-24), and Rahab Hid the Spies (2:25-26)

James offers his audience two examples from the Old Testament of faith at work.  Abraham, who offered his own son, was called a “friend of God.”  And Rahab of Jericho, who hid the Israelite spies, was a friend of God’s people. 

    Misuse of the Tongue by Cursing Others (3:9-12) and  Slander and Judgmentalism (4:11)

The misuse of the tongue in 3:1-12 comes down to cursing other people, and is related to the issue of anger in Chapter 1.  Here again, James links love for God with love for others, since all people have been made in God’s image (3:9).  He also further explains what he means by “be slow to speak” (1:19).  Control of what we say and how we say it comes up again later in the mention of slander and judgmentalism.  Didn’t he use murder as an example of breaking the Law?  Jesus equated hatred, which is held in anger, with murder, and we call slander verbal murder (or assassination). 
What is cursing?  It is the opposite of blessing.  When we bless God, we recognize Him as worthy.  When we bless others, we wish them well.  To curse God is to count Him as unworthy.  When we curse other people, we wish them ill.  We can curse by what we say to people and what we say about them, such as, “I wish he’d disappear,” or “Drop dead!”  It could be, “The g**d****d so-and-so.”

    Quarrels and Fights (4:1-4), Jealousy (3:13-16), Grumbling (5:9), Slander (4:11)

Quarreling and fighting are evidence of relationships gone wrong, of anger out of control.  This is also characterized by jealousy and grumbling.  James identifies the cause of this as selfishness.  He says, “You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel” (4:2).  Among the crimes arising out of this is murder. And in verse 11 he mentions slander, which is lying about someone in a damaging way.
Paul also brings up this issue in Galatians 5:14-15: “For the whole law is fulfilled in one word: ‘You shall love your neighbor as yourself.’ But if you bite and devour one another, watch out that you are not consumed by one another.”

    Relational Virtues (3:17-18)

Now James offers a prescription, godly wisdom which produces relational virtues:  purity, peaceableness, gentleness, reasonableness, mercy, goodness, impartiality, and sincerity.  In Galatians 5:22-23, Paul describes these virtues as “the fruit of the [Holy] Spirit.”

    Boasting (4:13-17)

James does not describe boasting here in a relational way, unless it is how we relate to God.  But boasting in itself is not helpful in building and maintaining relationships.  It shows pride, which itself is the source of many relational ills.

    Wrongs of the Rich (5:1-6)

James begins the fifth chapter with a denunciation of the rich, the counterpart of his disapproval of partiality in Chapter 2.  What are their crimes?  Withholding wages and social injustice.  Old Testament prophets such as Amos and Micah condemned injustice, especially oppression of the poor,  with Amos calling out, “But let justice roll down like waters, and righteousness like an ever-flowing stream” (Amos 5:24).

    Truthfulness (5:12)

In 5:12, James echoes Jesus’ advice to be so truthful that we do not have to swear to the truth of what we say (Matt. 5:33-37; Lev. 19:12).  Truthfulness builds trust, and trust is a building block of positive relationships.  Also, most relational ills involve a degree of dishonesty.

    Intercessory Prayer and Confession (5:13-18)

Praying for others is one way of creating positive relational attitudes within ourselves.  Jesus told us to pray for our enemies (Matt. 5:44).  James connects prayer to confession, healing, and forgiveness: the person who is sick calls for prayer, the elders anoint and pray for the sick person, if the sick person has sinned the sin is forgiven, if we have sinned we need to confess so we can be healed. 

    Restoring Wanderers (5:19)

James ends his letter the same way Paul begins the last chapter of Galatians, with the restoration of a sinning brother or sister.  While James says “bring him back,” Paul says, “Restore him in a spirit of gentleness” (Gal. 6:1).  Here the true believer shows his or her faith by restoring relationships.  True faith values relationship over selfish ambition, pride, love of pleasure, and covetousness.  It seeks the best for others, including rescuing them from sin. 

Conclusion and Application

We have heard it said, “Faith that saves is faith that works.”  I say, “Faith that works is relational faith.”  But some will ask, “Aren’t the works of faith relational works?”  The works of faith are relational, but so is the faith itself.  Faith in God leads to a relationship with God, a love for God.  It follows that if we love God, we will love what He loves.  The teaching not only of James, but of the Bible as a whole, is that loving God leads to loving people in a practical, relational way, so our faith and works are relational.
In 4:6-10 is the key to relational faith – our relationship to God.  Notice these three imperatives: “Submit yourselves therefore to God” (v. 7), “Draw near to God” (v. 8), and “Humble yourselves before the Lord” (v. 10).  Each of these imperatives has a promise. When we are being tested and tried by those with us and around us (1:2-3) and the worst part of our nature wants to react unrighteously (1:20), first submit to God, then resist the Devil (4:7), it is then that we can have victory over temptation.  If we draw near to God, then He will draw near to us (4:8).  And if we are humble before the Lord, then He will lift us up (4:10). 
This trio of commands also outlines the progression of our relationship with God. “Submit” is the initiation of the vertical relationship. “Draw near” is the ongoing aspect.  And “Be humble” is the controlling attitude.
In applying this, we must consider today’s issues.  Christian doctrine and practice covers the spectrum from legalism to libertarianism (called by some “cheap grace”).  Every group has its own list of do’s and don’ts.  Some of the items on lists are from over-interpreting or overextending the principles of the Bible.  Then there are some who try to make the Bible not say what it clearly says, making biblically unacceptable practices and lifestyles acceptable.  In Romans 14, Paul dealt with Christians who differed on practical issues.  He told them to accept each other and work together.
I will not try to sort out these items here, but will apply the principle of relational faith.  Suppose that our list is biblically sound, neither legalistic nor libertarian.  We could be fulfilling the list faithfully, yet not be right if we were not relationally right.  This is James’ point.  Jesus said that when we serve others, we serve Him (Matt. 25:40, 45).  Or, as Paul said in 1 Corinthians 13, if we do everything right but not in love, our efforts are worthless. Therefore, everything we do must be done in love.  This is how faith that works is relational faith.