The Posture of a Decent Man

To begin, let’s look at the audience James is addressing. In James 1:1, he writes to “the twelve tribes in the dispersion.” This phrase points us to Jewish Christians who were scattered due to persecution, likely living far from Jerusalem and facing trials on multiple fronts—economic hardship, societal rejection, and spiritual challenges.

James writes to encourage them in their faith, but not in a soft, comforting way. His tone is direct and practical. He doesn’t sugarcoat the difficulties of the Christian life; instead, he calls his readers to maturity. For James, maturity means living out your faith, particularly in times of trial. He emphasizes how genuine faith is tested and proven through action.

b. Central Theme of the Letter

The entire letter of James revolves around the integration of faith and works, showing us that the Christian life is not just about belief but about action.

In James 1:19-26, we see a transition point where James moves from encouraging perseverance under trials to calling his readers to examine how they respond to God’s Word.

At the heart of this passage is the "law of liberty," a concept James will return to throughout his letter. This phrase might seem paradoxical—how can law and liberty coexist? Yet, in Christ, the two are united.

The law of liberty refers to God’s Word as fulfilled in Christ, which brings us true freedom.

When we live under His lordship, obeying His commands is no longer a burden but a joy because we are living as we were created to.

This foundation sets the stage for everything we will discuss. James is not giving a random list of behaviors; he is calling us to a transformed life where faith is alive, active, and evident in every aspect of how we live, especially in how we respond to God’s Word and to one another.

Let’s keep this context in mind as we move deeper into the passage.

a. Verses 19-20: The Call to Restraint and Righteousness

"Quick to hear, slow to speak, slow to anger"

James begins with a triplet: quick to hear, slow to speak, slow to anger. In Greek, the phrase is ἔστω δὲ πᾶς ἄνθρωπος ταχύς εἰς τὸ ἀκοῦσαι, βραδύς εἰς τὸ λαλῆσαι, βραδύς εἰς ὀργήν.

The verbs are imperatives, meaning James is issuing commands, not suggestions. This gives the statement weight—these are non-negotiables for Christian conduct.

Let’s break this down:

Quick to hear (ταχύς εἰς τὸ ἀκοῦσαι): The word ταχύς (tachys) means "quick," but it implies readiness or eagerness. This isn't just about physical speed; it’s a posture of attentiveness. In biblical terms, "hearing" (ἀκοῦσαι, akousai) often implies obedience, not just listening. For example, in Deuteronomy 6:4, the famous Shema commands, "Hear, O Israel," but this hearing inherently includes doing—obeying what God says. Proverbs 19:20 reinforces this idea: "Listen to advice and accept instruction, that you may gain wisdom in the future." James calls for this active, eager listening as the foundation of righteousness.

Slow to speak (βραδύς εἰς τὸ λαλῆσαι): The Greek word βραδύς (bradys) means "slow" or "deliberate." James calls us to carefully measure our words, a principle deeply rooted in the wisdom literature of the Old Testament. Proverbs 10:19 says, "When words are many, transgression is not lacking, but whoever restrains his lips is prudent." The Septuagint, the Greek Old Testament James would have known, uses the same idea of restraint (bradys) to highlight wisdom in speech. The word λαλῆσαι (lalēsai, “to speak”) comes from the root laleō, which emphasizes verbal communication. It’s not just about speaking less but ensuring our words align with God’s truth. This aligns with Ecclesiastes 5:2, which warns, "Be not rash with your mouth, nor let your heart be hasty to utter a word before God."

Slow to anger (βραδύς εἰς ὀργήν): The Greek term ὀργή (orgē) refers to deep-seated wrath, not just momentary frustration. James warns against harboring this kind of anger, which is often rooted in pride or self-centeredness. The Old Testament repeatedly highlights the destructive nature of anger. For example, Psalm 37:8 says, "Refrain from anger, and forsake wrath! Fret not yourself; it tends only to evil." Why does this matter? James explains in the next verse:

"For the anger of man does not produce the righteousness of God"

In Greek: ὀργὴ γὰρ ἀνδρὸς δικαιοσύνην θεοῦ οὐκ ἐργάζεται.

"Anger of man": The phrase ὀργὴ ἀνδρὸς specifies that this is human anger, contrasted with divine wrath, which is always righteous (e.g., Romans 1:18).

"Righteousness of God": The term δικαιοσύνη (dikaiosynē) is key. It appears throughout Scripture to describe God’s justice, holiness, and ethical demands (e.g., Matthew 6:33, "Seek first the kingdom of God and His righteousness"). In this context, James is saying human anger is incapable of achieving the moral standard God requires. In Greek grammar, the verb ἐργάζεται (ergazetai, "produce") is in the present indicative middle voice. This means the action is ongoing and reflexive—it emphasizes that human anger continually fails to bring about God’s righteous purposes.

b. Verses 21-22: Receiving and Acting on the Word

"Put away all filthiness and rampant wickedness"

The phrase ἀποθέμενοι πᾶσαν ῥυπαρίαν καὶ περισσείαν κακίας employs the Greek verb ἀποθέμενοι (apothemenoi, "put away"), which is an aorist middle participle. Here’s what that means:

Aorist: Refers to a completed action. James calls for a decisive act of casting off sin, much like shedding dirty clothes.

Middle voice: Indicates that this is something the believer must do for themselves. God provides grace, but we must actively repent.

The imagery of “putting away” recalls passages like Zechariah 3:3-4, where Joshua the high priest has his filthy garments removed and is clothed in pure vestments.

"Filthiness" (ῥυπαρία, rhyparia): This term refers to moral defilement, akin to ceremonial uncleanness in Leviticus.

"Rampant wickedness" (περισσείαν κακίας, perisseian kakias): The word perisseia means "overflow" or "abundance," while kakia (wickedness) refers to evil inclinations. Together, they suggest sin as an unchecked flood that must be stopped.

"Receive with meekness the implanted Word"

The imperative δέξασθε (dexasthe, "receive") demands active receptivity. The "implanted Word" (ἔμφυτον λόγον, emphuton logon) evokes Jeremiah 31:33, where God promises to write His law on the hearts of His people.

"Meekness" (πραΰτης, prautēs): Meekness here implies humility and teachability, aligning with Jesus' Beatitudes (Matthew 5:5).

"Be doers of the word, and not hearers only"

The Greek word ἀκροαταί (akroatai, "hearers") refers to passive listeners, like students who audit a class but do not engage. The contrast is with ποιηταί (poiētai, "doers"), which suggests active, habitual practice. James warns against παραλογιζόμενοι (paralogizomenoi, "deceiving yourselves"), which literally means to reason falsely or be misled.

This echoes Jesus’ parable of the wise and foolish builders in Matthew 7:24-27, where the wise man not only hears but acts on Jesus’ words.

c. Verses 23-25: The Mirror and the Law of Liberty

"He is like a man who looks intently at his natural face in a mirror"

The word κατανοεῖν (katanoein, "looks intently") conveys deep, focused observation. Yet James critiques the fleeting nature of such examination without action.

The "mirror" symbolizes the Word of God, which reveals our true condition (cf. 2 Corinthians 3:18, where beholding God’s glory transforms believers).

"The law of liberty"

This phrase (νόμος τῆς ἐλευθερίας, nomos tēs eleutherias) encapsulates the paradox of Christian obedience: God’s law, fulfilled in Christ, brings true freedom (John 8:32). Obedience to this "perfect law" (Psalm 19:7) aligns us with God’s design, liberating us from sin’s bondage.

d. Verse 26: Practical Faith in Speech and Action

"If anyone thinks he is religious…"

The Greek term θρῆσκος (thrēskos, "religious") refers to outward acts of piety. However, James argues that such religion is worthless (μάταιος, mataios, "vain") if it fails to bridle the tongue (χαλιναγωγῶν, chalinagōgōn, "control").

This connects to James 3:1-12, where the tongue is described as both a source of destruction and a mark of spiritual maturity. Jesus affirms this in Matthew 12:34: "Out of the abundance of the heart, the mouth speaks."

End: Let me ask a question that James himself might ask if he were standing here today:

When you look into the mirror of God’s Word, what do you see? And more importantly, what are you going to do about it?

James doesn’t let us off the hook with theoretical knowledge or surface-level faith. He challenges us to embrace a faith that listens, a faith that transforms our words, and a faith that acts. This passage doesn’t just diagnose our spiritual condition—it prescribes the cure. And the cure is not human effort or striving; it is the implanted Word, alive and active in us by the power of the Holy Spirit.

The law of liberty that James speaks of is not chains to bind us but keys to unlock the life we were created for. In Christ, we are free to obey, free to love, free to reflect God’s righteousness—not as a burden but as a joy. This is the very heart of the gospel: that Jesus, the Word made flesh, lived the perfect life of righteousness we could never live, died the death we deserved, and rose again to implant His life in us.

But here’s the reality: if we walk away from tonight unmoved, if we’re content to nod along and then forget what we’ve hear in the Word, James warns us that we deceive ourselves. The mirror of God’s Word is not for admiring our reflection but for confronting the places where we need transformation. And friends, transformation is the work of God’s Spirit in us, but it requires our willingness to submit, to obey, to act.

Application: Living as Doers of the Word

James gives us three areas of application, and they’re as relevant today as they were for the scattered believers in the first century:

Be Quick to Hear (A Posture of Submission): This week, practice active listening. When you read Scripture, don’t just skim it—linger in it. Ask God to speak to you, and then sit quietly, listening for His voice. Do the same in your relationships. Be slow to jump in with your own opinions. Instead, ask yourself, "What is God saying to me through this person or situation?"

Be Slow to Speak and Slow to Anger (A Posture of Restraint): Consider your words this week. Before you speak, ask yourself, “Will this build up or tear down? Will this reflect Christ or my own pride?” Pray Psalm 141:3: “Set a guard, O Lord, over my mouth; keep watch over the door of my lips.” And when anger begins to rise, pause. Reflect. Surrender it to God. Remember, the anger of man does not produce the righteousness of God.

Be Doers of the Word (A Posture of Obedience): Don’t let tonight’s study stay in this room. Take one concrete step this week to act on what you’ve heard. Maybe it’s reconciling a broken relationship. Maybe it’s controlling your speech in a tough situation. Maybe it’s carving out time to sit with God’s Word and let it sink deeply into your heart. Whatever it is, don’t delay. Don’t just hear—do.

Final Encouragement

Let me leave you with this image: a mirror and a seed. The Word of God is a mirror, showing you who you are and who God calls you to be. Don’t walk away unchanged. But the Word is also a seed, planted in the soil of your heart. Water it with prayer. Nourish it with obedience. Let it grow into the kind of faith that not only hears but acts—a faith that blesses you and glorifies God.

May we leave tonight not as forgetful hearers but as faithful doers, walking in the freedom and joy of God’s perfect law of liberty. Let’s pray.

What are the main challenges faced by the audience James addresses in his letter?

What is meant by the term 'law of liberty' in the context of James' letter?

What implications does the concept of 'quick to hear, slow to speak, slow to anger' have on Christian conduct?

How does James’ teaching on the 'implanted Word' relate to the transformation of a believer's life?

Related Media

Related Sermons

Earn an accredited degree from Redemption Seminary with Logos.