Humility Can Be Heard

Bible Reading

Review from last week.

James 4:10 “10 Humble yourselves in the sight of the Lord, and he shall lift you up.”

Pride was the beginning of sin, so humility must be the beginning of restoration.

Submission to God involves resistance to the devil.

Intimacy with God doesn’t happen by chance, but rather, it has to be deliberately cultivated.

Humility allows us to properly understand the significance of our sin.

This passage has been called a post script on the tongue.

Title: Humility Can Be Heard

James 4:11–12 (KJV)

11 Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge.

12 There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?

Let us look at the different sections we will need to explore today.

1. Humble hearts listen to God concerning how we speak of others. v.11

2. Our discussions about others reveal our judgmental attitudes. v.11

3. God alone has the right to be the lawgiver and judge. v.12

Opening Story

“A pastor invited the men in his church to join him in a prayer meeting. Rather than praying about the spiritual needs of the church as he expected, all of the men without exception prayed about the sins of the culture, the political situation, and the progressive liberal slide of our country. Finally, the pastor dismayed over the apparent self-righteousness of the men, closed the prayer meeting with the well-known prayer of the tax collector, ‘God be merciful to me, a sinner’ (Luke 18:13).”

We often believe those outside of these walls are guilty of real, horrific, nation destroying sin. But we only guilty of the small “respectable sins”

Hamartiology is the study of sin

Hamartiology deals with how sin originated, how it affects humanity, and what it will result in after death.

Every chapter of the Bible, with exception of the first 2 and last 2 chapters, is concerned in someway with sin or sinners.

Comes from the greek word. (hamartia). It denotes sin in the most generic sense.

In denote offenses against God and emphasizes the guilt which follows. To fall short. Romans 3:23 “23 For all have sinned, and come short of the glory of God;”

Word Study: 8 Words in the OT, 12 in the NT.

Sin may properly be defined by using all these descriptive words for its various forms as recorded in the Old and New Testaments. Such a definition would be accurate though lengthy. Indeed, it might be a good idea to define it thus: sin is missing the mark, badness, rebellion, iniquity, going astray, wickedness, wandering, ungodliness, crime, lawlessness, transgression, ignorance, and a falling away.

Several conclusions may be drawn from the New Testament word study.

(1) There is always a clear standard against which sin is committed.

(2) Ultimately all sin is a positive rebellion against God and a transgression of His standards.

(3) Evil may assume a variety of forms.

(4) Man’s responsibility is definite and clearly understood.

What are “Respectable Sins”

I don’t take credit for the words “Respectable Sins”. That goes to Jerry Bridges and the title of his book Respectable Sins: Confronting the Sins We Tolerate. / Small Booklet at Next Steps Table

“Sin is sin. Even those sins that I call ‘acceptable sins of the saints’ – those that we tolerate in our lives – are serious in God’s eyes. Our religious pride, our critical attitudes, our unkind speech about others, our impatience and anger, even our anxiety; all of these are serious in the sight of God.’.

One of the first passages I was told to study to prepare a sermon about the little foxes. He wanted me to think about this passage allegorically. Song of Solomon 2:15 “15 Take us the foxes, the little foxes, that spoil the vines: for our vines have tender grapes.”

Sins are not to be measured; large or small, or respectable and not respectable. We ask did we break God’s law?

Golf ball illustration

Two “respectable sins” are in view today.

Speaking evil of others.

Having a critical spirit.

1. Speaking evil of others

Opposite of humbling yourself. Slander is a subtle form of self-exaltation.

Definition: The unhelpful repeating of stories about the wrongs and offenses of others.

“The sin of those who meet in corners and gather in little groups and pass on confidential tidbits of information which destroy the good name of those who are not present to defend themselves.” Wiliam Barclary

2. Critical spirit

Slander and passing judgment are almost inseparable sins: when we speak against our brother, we inevitably judge him.

This is not to rule out civil courts and judges. Instead, it is to root out the harsh, unkind, critical spirit that continually finds fault with others.

When we speak against our brother or our sister, we are almost inevitably setting ourselves up as judges.

Anyone want to come up and give some examples?

Here are some Bible examples

David’s older brother. 1 Samuel 17:28 “28 And Eliab his eldest brother heard when he spake unto the men; and Eliab’s anger was kindled against David, and he said, Why camest thou down hither? and with whom hast thou left those few sheep in the wilderness? I know thy pride, and the naughtiness of thine heart; for thou art come down that thou mightest see the battle.”

Pharisees. Luke 18:11 “11 The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.”

Job's friends judged him harshly, insisting that his suffering must be a result of his sin. Job 4-23

Context of these Verses

We must look at the verse in context of Scripture as whole, the book of James, and this chapter.

As seen during Core Seminar we can do “all things through a verse taken out of context.”

Ecclesiastes 10:19 “19 A feast is made for laughter, and wine maketh merry: but money answereth all things.” (Solomon here spoke in the voice of a wicked, unwise king.)

The misuse of “thou shalt not judge.”

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James is not forbidding his readers from forming opinions about certain actions or ideas or people.

Consider if you were how would you apply 1 Corinthians 5:9 “9 I wrote unto you in an epistle not to company with fornicators:”

Jame’s not asking us to sacrifice the clear mandate of Scripture to be able to exercise admonishing one another or provoking one another to good works.

Reminder: Definition: The unhelpful repeating of stories about the wrongs and offenses of others.

The Bible

We can and should expect our understanding of this passage to be in alignment with the entire Bible.

Call to not speak evil of family members. Psalm 50:19–20 “19 Thou givest thy mouth to evil, and thy tongue frameth deceit. 20 Thou sittest and speakest against thy brother; thou slanderest thine own mother’s son.”

Slander is connected to arrogance. Psalm 101:5 “5 Whoso privily slandereth his neighbour, him will I cut off: him that hath an high look and a proud heart will not I suffer.”

We will give an account for our words about other people. Matthew 12:36 “36 But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.”

James

We set our sentences within the context of the letter of James. In the 83 verses almost 20 % of those verses reference the tongue in some way.

See the yellow light when we speak. We are at a dangerous intersection. James 1:19 “19 Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:”

How we talk about religion isn’t as telling as how we talk about others. James 1:26 “26 If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain.”

Our tongue can bring death to others we need the Spirit’s help to control it. James 3:8 “8 But the tongue can no man tame; it is an unruly evil, full of deadly poison.”

James 4

Immediate context. Verse 10 comes at the conclusion of a little paragraph that begins at verse 7.

And in verse 7, James has issued the call for his readers to submit themselves to God.

1. Humble hearts listen to God concerning how we speak of others.

A. Do not speak in this manner.

James 4:11 “11 Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge.”

After a list of 10 imperatives is a prohibition.

Something has gone badly wrong inside of a family when those from the same bloodline slander one another.

Something has gone badly wrong in the spiritual family when the same takes place.

B. We do not welcome evil into our homes.

This “respectable sin” is called evil.

Mature beleivers should be able to discern that this is evil. Hebrews 5:14 “14 But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.”

It is more than just “Spilling the Tea” / because once spilled it can’t be unspilled

This is the quickest way to burn down a house. James 3:6 “6 And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.”

As a kid I watched our house burn down from a fire that started in the kitchen. Ill never forget how fast the fire spread. Some of us may think our conversations in our kitchens will not hurt anyone but do not believe you can play with fire with experiencing loss.

C. Stand in the way.

Remember, a slanderous tongue needs two ears that love that information to really do its work.

Selah always loved to play telephone. We did until teenagers said they no longer wanted to play.

David said he no longer wanted to play. Psalm 101:5 “5 Whoso privily slandereth his neighbour, him will I cut off: him that hath an high look and a proud heart will not I suffer.”

2. Our discussions about others reveal our judgmental attitudes.

James 4:11 “11 Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge.”

A. Critical speech flows from a critical heart.

Common in Paul’s day 2 Corinthians 12:20 “20 For I fear, lest, when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not: lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults:”

Common in Peter’s day. 1 Peter 2:1 “1 Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings,”

Remains a problem in our day.

We are guilty of slander when we use our words to try to draw a negative picture of others with the stories we tell.

Think about a person at a police station describing someone that is not in the room. The picture that is being sketched is limited to the description of the one telling the story. We sit in this sit often.

B. Speaking evil of others is to speak evil of the Law

How is this? Why can’t I say I believe the Bible while speaking evil of someone.

All sin without distinction — is lawlessness. 1 John 3:4 “4 Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.”

We believe that we have a better perspective on life and right and wrong then God. / Like an umpire running from the outfield to make a call at home base.

If I judge my neighbour, I’m saying that God’s Law can be ignored.

Transition: How are we saying that God’s law can be ignore when we step into His place.

3. God alone has the right to be the lawgiver and judge.

A. God is the Royal Lawgiver

James 4:12 “12 There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?”

James might have condemned it as simply being unloving, but he states it as a matter of trying to rewrite the law.

The reference is not to the Mosaic law but rather to the law governing the Christian life.

James has already spoken of as “the perfect law” 1:25

Its characteristic quality is that they must love their neighbor as themselves. Matt. 22:39

The speaking evil of a brother is a violation of the ROYAL LAW James 2:8 “8 If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:”

B. God alone is able to determine a final verdict on the matter.

James 4:12 “12 There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?”

An umpire named Babe Pinelli once called Babe Ruth out on strikes. When the crowd booed with sharp disapproval at the call, the legendary Ruth turned to the umpire with disdain and said, “There’s 40,000 people here who know that the last pitch was a ball.” Suspecting that the umpire would erupt with anger, the coaches and players braced themselves for Ruth’s ejection. However, the cool headed Pinelli replied, “Maybe so, Babe, but mine is the only opinion that counts.” Believers need to realize that God’s judgment is the only one that counts and resist the temptation to argue over disappointments.

James, with his knowledge of the Old Testament, most likely has in mind a verse from Deuteronomy 32:39 “39 See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand.”

God has absolute power to do with men whatever He pleases.

God has the exclusive right to judge because He alone is Lawgiver.

We are not qualified to be the judge of the matter.

F.B. Meyer said “when we see a brother or sister in sin, there are two things we do not know. First, we do not know how hard he or she tried not to sin, and second, we do not know the power of the forces that assailed him or her. We also do not know what we would have done in the same circumstances.” 

C. Who do we think we are?

James 4:12 “12 There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?”

Drag the ugly beast out into the light of God’s Word. - Alistair Begg

Repent. Take seriously what God takes seriously.

If you feel guilty, it may be that you are guility.

God works in conviction, not shame. v. 9 James 4:9 “9 Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.”

We need to learn to say routinely with John Newton, “I am a great sinner, but Christ is a great Savior.”

Danger of a church with so many who know so much.

In the story of the women caught in adultery the problem wasn’t that the Pharisees knew she was in sin. The problem was they knew how Jesus was to judge her and they were blind to their own sinful state.

Yes, you know stuff others don’t know. But you do not know what God knows

In a thousand different ways, we are tempted to sit in the place of the judge in this world.

“The knowledge of our own failings makes us more and more hesitant about expressing any form of criticism of others. The man who knows himself learns an increasing silence before other people’s faults.”

Conclusion

I have felt the conviction intended by this passage and the Devil tempts me to despair.

When Satan tempts me to despair, And tells me of the guilt within, Upward I look, and see Him [Christ] there, Who made an end [to] all my sin.

How do we avoid a critical spirit that demonstrates itself in speaking evil of others?

1. Tell your story to yourself before telling stories of others.

Matthew 7:5 “5 Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.”

2. Remember how Jesus treated you when He saw you at your worst.

Ephesians 4:32 “32 And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you.”

3. Find a new hobby and topic of conversation.

Ephesians 5:20 “20 Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;”

4. Don’t waste your short life with small, unproductive, evil conversations.

Matthew 6:27 “27 Which of you by taking thought can add one cubit unto his stature?”

Helpful Bible Study

Word Study: Sin

Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 243.

THE BIBLICAL CONCEPT OF SIN

The biblical concept of sin comes from a study of words used in both Testaments for sin. The terms are numerous, compared to the words for grace in the Bible. Only three words are needed to express grace (chen and chesed in the Old Testament and charis in the New). By contrast, there are at least eight basic words for sin in the Old Testament and a dozen in the New. Together they furnish the basic concepts involved in the doctrine.

I. IN THE OLD TESTAMENT

A. Chata

In all of its forms this basic word for sin occurs about 522 times in the Old Testament. Its basic meaning is to miss the mark. It is equivalent to the Greek word hamartano. But missing the mark also involves hitting some other mark; i.e., when one misses the right mark and thus sins, he also hits the wrong mark. The idea is not merely a passive one of missing, but also an active one of hitting. It is used of moral evil, idolatry, and ceremonial sins. Some important references include Exodus 20:20; Judges 20:16; Proverbs 8:36; and 19:2.

B. Ra

Used about 444 times in the Old Testament, this word, equivalent to kakos or poneros, carries the basic meaning of breaking up or ruin. It often means calamities and is translated by the word “wicked” many times. It may indicate something injurious as well as something morally wrong (Gen. 3:5; 38:7; Judg. 11:27). In Isaiah 45:7 God is said to create light and darkness, well-being and ra. Some understand this to mean calamities and others, evil. If the latter, then it can only indicate that all things, including evil, are included in the plan of God, though the responsibility for committing sin rests on the creature, not the Creator.

C. Pasha

The basic idea in this word is to rebel, though it is usually translated by the word transgression. Notice 1 Kings 12:19; 2 Kings 3:5; Proverbs 28:21; and Isaiah 1:2.

D. Awon

The word includes both the ideas of iniquity and guilt, which in Hebrew thought were closely allied (1 Sam. 3:13). Note its use in connection with the Suffering Servant (Isa. 53:6), and in connection with a defiant sin (Num. 15:30–31).

E. Shagag

The word means to err or go astray as a sheep or a drunkard might do (Isa. 28:7). It refers to error for which the one committing it was responsible. Thus in the Law it implies that the one who goes astray was responsible for knowing what the Law commanded (Lev. 4:2; Num. 15:22).

F. Asham

Almost all the uses of this word are found in connection with the ritual of the tabernacle and the temple in Leviticus, Numbers, and Ezekiel. Guilt before God is its principal idea. It designates the guilt and sin offerings and therefore includes both intentional and unintentional guilt (Lev. 4:13; 5:2–3).

G. Rasha

Rarely used before the Exile, it occurs frequently in the Psalms, Ezekiel, and the Wisdom literature. It means wicked, the opposite of righteous (Exod. 2:13; Ps. 9:16; Prov. 15:9; Ezek. 18:23).

H. Taah

This word means to wander away, to go astray. The sin is deliberate, not accidental, even though the person may not realize the scope of his sin. Notice Numbers 15:22; Psalms 58:3; 119:21; Isaiah 53:6; and Ezekiel 44:10, 15.

From the word study we may draw certain conclusions about the Old Testament teaching on sin.

(1) Sin may take many forms, and because of the variety of words used, an Israelite could be aware of the particular form his sin took.

(2) Sin is that which is contrary to a norm, and ultimately it is disobedience to God.

(3) Although disobedience involved both positive and negative ideas, the emphasis is on the positive commission of wrong and not merely on the negative omission of good. Sin was not only missing the mark, but hitting the wrong mark.

II. IN THE NEW TESTAMENT

The New Testament employs at least a dozen basic words to describe sin.

A. Kakos

Meaning bad, the adverb is sometimes used of physical badness, that is, disease (Mark 1:32), but the adjective usually indicates moral badness (Matt. 21:41; 24:48; Mark 7:21; Acts 9:13; Rom. 12:17; 13:3–4, 10; 16:19; 1 Tim. 6:10).

B. Poneros

This is a basic term for evil and almost always indicates moral evil (Matt. 7:11; 12:39; 15:19; Acts 17:5; Rom. 12:9; 1 Thess. 5:22; Heb. 3:12; 2 John 11). It also is used of Satan (Matt. 13:19, 38; 1 John 2:13–14; 5:18; and possibly Matt. 6:13 and John 17:15) and of demons who are called evil spirits (Luke 11:26; Acts 19:12).

C. Asebes

Meaning godless, this word appears mostly in 2 Peter and Jude, meaning godless apostates. The unsaved are designated as ungodly (Rom. 4:5; 5:6). Occasionally it appears with other words for sin (1:18; 1 Tim. 1:9; 1 Pet. 4:18).

D. Enochos

The word means guilty and usually denotes someone whose crime is worthy of death (Matt. 5:21–22; Mark 14:64; 1 Cor. 11:27; James 2:10).

E. Hamartia

This is the most frequently used word for sin, occurring in its various forms about 227 times. When a writer wanted one inclusive word for sin, he used this one. The metaphor behind the word is missing the mark, but, as in the Old Testament, this is not only a negative idea but includes the positive idea of hitting some wrong mark. When it is used in the Gospels, it almost always occurs in a context that speaks of forgiveness or salvation (Matt. 1:21; John 1:29). Other instructive references include Acts 2:38; Romans 5:12; 6:1; 1 Corinthians 15:3; 2 Corinthians 5:21; James 1:15; 1 Peter 2:22; 1 John 1:7; 2:2; and Revelation 1:5.

F. Adikia

This refers to any unrighteous conduct in the broadest sense. It is used of unsaved people (Rom. 1:18), of money (Luke 16:9), of parts of the human body (Rom. 6:13; James 3:6), and of actions (2 Thess. 2:10).

G. Anomos

Often translated “iniquity,” the word means lawless. It concerns breaking the law in the broadest sense (Matt. 13:41; 24:12; 1 Tim. 1:9). Eschatologically, it refers to the Antichrist, the lawless one (2 Thess. 2:8).

H. Parabates

Meaning transgressor, this word usually relates to specific violations of law (Rom. 2:23; 5:14; Gal. 3:19; Heb. 9:15).

I. Agnoein

This may refer to the ignorant worship of other than the true God (Acts 17:23; Rom. 2:4), but such ignorance makes one guilty and in need of atonement (Heb. 9:7).

J. Planao

To go astray in a culpable sense is the meaning of this word (1 Pet. 2:25). People can deceive others (lead them astray) (Matt. 24:5–6); people can deceive themselves (1 John 1:8); and Satan leads the whole world astray (Rev. 12:9; 20:3, 8).

K. Paraptōma

The idea in this word is falling away, and in most occurrences it is deliberate. Paul uses the word six times in Romans 5:15–20. See also Matthew 6:14; 2 Corinthians 5:19; Galatians 6:1; Ephesians 2:1; and James 5:16.

L. Hypocrisis

The word incorporates three ideas: to interpret falsely as an oracle might do, to pretend as an actor does, and to follow an interpretation known to be false. These ideas seem to blend in the account of Peter’s defection in Galatians 2:11–21. False teachers of the end times will interpret falsely and pretend to be what they are not, and many will follow their teaching (1 Tim. 4:2). Hypocrites first deceive themselves into making wrong right; then they deceive others. This is the terrible nature of this sin.