Hearers and doers.
The writer has said in James 1:21 that the wise hearer is a "receiver" of the Word, and he now proceeds to emphasize the fact that he is also a "doer" of it. "Receiving" represents the root of the Christian life, and "doing" indicates its fruit.
I. THE INJUNCTION. (James 1:22) Very many hearers of the gospel are not sufficiently upon their guard against the dreadful danger of being "hearers only." Some, when the service is over, seldom think of anything but going home. Others will pass a remark about the sermon, and then dismiss the subject finally from their thoughts. A few will express more deliberately the pleasure with which they listened to the discourse; but perhaps even these are satisfied merely with having enjoyed it. The purpose of preaching, however, is not that the people may be "very much pleased," but that they may be profited, edified, and inspired to live an upright, generous, godly life. The highest praise that can be bestowed upon a Christian minister is not to tell him how much his preaching is enjoyed on sabbaths, but to let him see how well it is being translated into the life on the other days of the week. We live in a practical age; and the mission of the pulpit is as practical and definite as that of any other institution of our time. It is an agency for man-building. Its work is to promote the doing of the Word of God in the everyday lives of men. Those people, therefore, are the victims of a miserable self-deception who regard "hearing" as the sum of Christian duty. Such persons have no idea of the nature of true piety. Their profession is nothing better than an empty form. They may be strictly orthodox in doctrine and evangelical in sentiment; but what does this profit, if their church-going carries with it no power to direct their daily life into the ways of holiness? A theologian is not necessarily a Christian. The "hearer only" is on the road to final spiritual ruin.
II. A COMPARISON TO ENFORCE THE INJUNCTION. (James 1:23-25) Our Lord had illustrated the same thought by the figure of the wise and foolish builders (Matthew 7:24-27). The simile here is that of two men looking at their faces in a mirror. "The Word of truth" is the spiritual glass in which we may see the reflection of our own souls. The Bible not only reveals the holy God to man; it also discovers sinful man to himself. But the mere hearer, after he has momentarily recognized himself in it, goes on his way and forgets his moral uncomeliness. He finds it convenient not to remember that what he saw was the features of" the old man, which waxeth corrupt after the lusts of deceit." The wise hearer, on the other hand, looks into the mirror that he may learn the law of his renewed life. The gospel law brings no bondage or terror to him. It does not constrain him to an unwilling obedience. It is to him "the perfect law, the law of liberty" (James 1:25), which the Holy Spirit is writing within his heart. The apostle indicates three elements of contrast between the conduct of the two men in relation to the gospel mirror.
1. The one man "beholdeth;" the other "looketh." In the case of the mere hearer it is only a passing, cursory, careless glance of the eye—a look at the mirror, and at himself in it. But, in the case of the wise hearer, it is the serious, eager, anxious gaze of the soul: this man stoops down to take a close look "into" the law of liberty.
2. The one man "goeth away;" the other "continueth" to look. The mere hearer glances hastily and briefly, because uninterestedly, He thinks always of sermons as dull, and is glad to dismiss the subject of religion so soon as the church-service is over. But the wise hearer goes on looking. Ills gaze is persistent and unwearied. He looks so long that what he sees becomes indelibly impressed upon his heart.
3. The one man "straightway forgetteth; "the other is" a doer that worketh." The mere hearer soon dismisses the thought of the spots and blemishes which he saw upon his spiritual features when he glanced at them in the gospel mirror. But the wise hearer looks carefully and continuously, because he wants to know himself, and because it is his purpose to be always a "doer." He has learned that it is the business of his life to obey the perfect law of liberty. By the doing of this work he will attain both self-knowledge and self-government. And in the doing of it he shall be "blessed."
CONCLUSION. We learn from this passage, what is insisted upon throughout the whole Bible, that the secret of true human happiness lies in holy obedience to the will of God.—C.J.
The true ritualism.
These two verses enforce by an example what those immediately preceding illustrate by a simile. The words "religious" and "religion" denote external religious service—the body, or outward attire of godliness, rather than its inward spirit. The apostle indicates in these two sentences the "work" of which every one who truly "receives" the gospel is a "doer."
I. AN EXAMPLE OF VAIN RELIGIOUS SERVICE. (James 1:26) This statement points back to the exhortation of James 1:19. The tongue is an unruly member; it requires to be "held in with the bit and bridle" of Christian principle. A man's words are a true index or evidence of his character; and they also react upon that character, and tend to confirm it for good or evil. Should, therefore, a person who has been for many years a member of a Christian Church indulge always, without restraint, in evil-speaking; should he be in the habit of soiling his tongue with impure, or malicious, or false, or foolish words; what other conclusion can be drawn about his character than just that he is not a true Christian? Such a man is a "hearer only," and therefore either a self-deceiver or a hypocrite. He may cherish some of the sentiments and instincts of religion; but the most sublimated sentiment is quite worthless, if it cannot be translated into everyday life. Where there is no government of the tongue, what avails love for the Church and its services? "This man's religion is vain;" it is an idle, empty, useless, unreal thing—a counterfeit of genuine worship. The apostle's language here is exceedingly strong; but it is the language of inspiration, and it runs parallel with what we read in other parts of Scripture (Matthew 12:36, Matthew 12:37). Many professing Christians may well tremble when they read this verse. How prone we all are to sin with our lips! How constantly we are tempted to idle speaking! Let us guard against the sin of slander, of depreciating goodness, of imputing selfish motives; and against every other form of uncharitable speech. If we do not "keep our mouth with a bridle" (Psalms 39:1), we "deceive our hearts" as to our spiritual state before God; in which case there is danger that all our psalm-singing and sermon-hearing may only help to drag us down to a deeper perdition.
II. AN EXHIBITION OF TRUE RELIGIOUS SERVICE. (James 1:27) James here submits a rubric for the ritual of the Church. It is to this effect, that the services which God loves are not ceremonial observances, but habits of purity and charity. The moral in our Church life is infinitely more important than the liturgic. Indeed, the moral and spiritual are the great end which our fellowship contemplates, and to that end rites and ceremonies are but the means.
1. The true ritual consists in the maintenance of personal purity in a world of sin. The Christian is a man who, having been once washed all over in the blood of atonement, must labor in the strength of God's Spirit to keep himself from fresh defilement, tie is to guard himself against the contaminations of the world, its pursuits, ambitions, counsels, and its grosser pleasures. He must not become an ascetic or a hermit; rather, he is to show to his fellow-men that he can live in the world an unworldly life. It is hard to do so, doubtless; it requires rare moral courage to resist evil, and. to brave the contempt and persecution which such resistance entails. Yet this is the worship to which God calls us. He will not accept our "devotions" if we refuse him our devotion. A holy life is the most beautiful of psalms. It is the blossom and fruit of all other praise. It is grander than the finest cathedral service, for it is the perfect realization of the Divine ideal of worship.
2. The true ritual consists in the exercise of active benevolence in a world of suffering. Christ, when on earth, "went about doing good;" and every Christian is an imitator of Christ. "A doer that worketh" (verse 25) finds his chief sphere of social activity in kindness to the poor and suffering. We are joined together in the fellowship of the gospel that we may be helpful to our fellow-Christians and our fellow-men who are in affliction and poverty. All our public worship is "vain" if no hearts are made happier, and no firesides warmer, because of it. The Church exists that its members may be inspired to become a fountain of spiritual sympathy to the widow, and a ministry of moral help to the orphan. A congregation can offer no comelier praise than the music of constant acts of loving-kindness and tenderness and self-sacrifice. Where this worship is not rendered, the grandest sanctuary, so called, will be rather only a sepulcher of souls, and the most aesthetic church-service a "vain oblation." The true gospel cultus lies in personal acts of sympathy and kindness, done to the poor out of love to Jesus, and because the poor are his "brethren" (Matthew 25:34-40). Every professing Christian should therefore try the reality and strength of his piety by this test: Does he give himself to the celebration of the true full ritual of Christ's house—that which lies in a life of purity and charity?—C.J.
HOMILIES BY T.F. LOCKYER