ExJM05_Receive the Word of Truth (1:19-22)

Introduction

Exordium. My kids have graciously confronted me on how unkind or blunt I am with people that come to our door. More than twenty years ago, we let a salesman in our home, who ended up staying for several hours, resulting in us buying his product and feeling manhandled, at times belittled, and overall manipulated. Of course, we have a Kirby vacuum that will be in our will some day 😊

However, this experience transformed me and my relationship with people coming to my door. If someone knocks on my door, I immediately assume they are a manipulative, demanding, and deceptive con artist. Like my dog, I bark—believing myself to be the protector of my family. And of course, not being a deceptive con artist, in comparison to them, I’m a better person overall 😉

Simply put, I’m not receptive to their message. Sometimes, I choose to hide behind the curtains and just pray they go away. Potentially, I answer the door—half-listening through a cracked door, hoping to end the conversation as quickly as possible.

In stark contrast, when Linda is on her way home, I keep an eye out for her on Life360. As I see her coming down our street, I grab Piper, and we go outside to sit and wait for her to get home so we can greet her and catch up on all the news of the day.

Notice the varied levels of receptivity. Now, consider your reception to God’s truths. Do you receive God’s Word like an unwanted salesman at your door, or do you receive God’s Word with eager anticipation, longing for more interaction?

Context. With verse 19, James transitions to a new section.[1] However, I would suggest he springboards from the statement in verse 18, “of his own will be brought us forth by the word of truth” (Ja 1:18a).

Upon some consideration of the section, most readers will likely stumble over whether the section is one cohesive section or somewhat sporadic listing of varied topics to be later discussed in further depth. James talks about the tongue, then he talks about receiving the implanted word, then he discusses being a doer of the word, then again touches on bridling the tongue, only to finally discuss orphans and widows and keeping one unstained from the world. Later in the epistle, James will touch on all these topics.

Ralph Martin. This section (1:19b–27) opens with a survey of five themes in swift succession, all of them due to be expanded in later parts of the letter.[2]

Moo argues “James … switches from one topic to another” and then concludes the following: The abrupt introduction of a new topic in vv. 19–20 has naturally led commentators to seek to integrate them more fully into the context. The most popular option is to assume that the object of the command “be quick to listen” is the word of God, mentioned in v. 18 and prominent in vv. 21–25. (Ropes, 168–69; Adamson, 78; Hort, 35–36). We would then have to infer the same object of the next, coordinate command. If this were so, the command to be “slow to speak” the word of God would have to have a sense similar to Jas. 3:1: “Not many of you should presume to be teachers.” But this idea would be difficult to discover without 3:1—which comes later in the letter. Moreover, the third, grammatically parallel command, “be slow to anger,” is difficult to explain on this reading of the verse.[3]

While understanding the general argumentation of the commentators, I would still conclude the section to be one cohesive discussion about our receptivity of the word—which means these verses springboard from God’s bringing forth life from the word of truth (verse 18a). [4]

I would like to propose the following. In verse 18, James explains how the “word of truth”—a good and perfect gift from God—gives life. More directly, due to his own sovereign will, God gave us life (spiritually birthed us) by the word of truth.

Therefore, what then should our attitude and approach to that same word of truth be throughout the rest of our lives?

Purpose Statement: Receive the truth unhindered so that you might obey the truth and be transformed.

Prepare for the Truth

First, put away filthiness. James begins verse 21 with “put away all filthiness.” We are to get rid of filthiness, cease from participation in filthiness, give up filthiness, etc.

Similarly, other New Testament authors use the same word in a similar context. Paul writes, “put off your old self [which is] corrupt through deceitful desires” (Eph 4:22). The author of Hebrews writes, “let us also lay aside every weight and sin which clings so closely” (He 12:1). And Peter writes, “put away all malice and deceit and hypocrisy and envy and all slander” (1 Pe 2:1).

Filthiness broadly refers to any kind of improper behavior or moral uncleanness. From James command, we may appropriately infer that ongoing, undealt with filthiness in our lives, disrupts or hinders the complete willingness of our hearts to receive truth. Our objectivity becomes skewed.

How often have we sat in a service inattentive to the message because of the weight of guilt or shame due to sin in our lives?

How often have we interpreted scripture in order to justify sin in our lives?

How often have we been focused on the application of the message for someone else which then hindered personal application?

How often have we avoided coming to church because there are unresolved problems with people here?

Because of personal sin and unresolved problems, we are at times hindered from receiving the Word of Truth.

So then, keep a short account of sin in your life and resolve conflict with others due to sin in either of your lives. Not only are we to set aside the hindrance of sin in our life when we approach scripture, we are to as well, dress ourselves with humility.

Second, be humble. We are to receive the word humbly. What does that mean?

In this context, humility manifests in our ability to set our preferences and desires aside in order to submit to the Word—more specifically, the ability set aside personal desires, presuppositions, and opinions while submitting to the preferences and desires of the Word of Truth. Humility involves our willingness to truly listen and recognize the reality we have much to learn.

First, to “receive the word humbly” presupposes you interact with the word in personal bible study or place yourself under the public teaching of Scripture. So then, assuming you have placed yourself in some context of receiving the Word of Truth: what might we do to foster humility in personal or group bible study?

Strive to limit presuppositions in Bible study. While it is nearly impossible to approach Scripture with no presuppositions, we must allow Scripture’s meaning to be based on itself and not on our already preconceived beliefs. We often interpret Scripture through the lens of what we already believe—in fact it is hard to not do this. Certainly, we must compare Scripture with Scripture but first start with the passage being studied and allow the author to communicate his intent.

We display humility by acknowledging our ability, often our likelihood, to be wrong and our desire to study scripture even when it seems to disagree with what we already believe.

Acknowledge we have a lot to learn. We display arrogance when we think we have nothing to learn. Wisdom is displayed by someone’s teachability. Solomon acknowledges this reality when he writes in Ecclesiastes, “Better was a poor and wise youth than an old and foolish king who no longer knew how to take advice” (Ecc 4:13). Humility is going to be seen in a desire to learn.

Plan to be changed. We display arrogance in coming to Scripture with no intention of changing. Humility is going to be displayed by an eagerness to change when the Spirit leads you to do so.

Once we have prepared ourselves by setting aside sin in our lives and putting on humility, we are then ready to receive the truth unhindered.

Receive the Truth Implanted

Having prepared ourselves for the reception of the truth by putting off filthiness and putting on humility, we now find ourselves prepared to receive James’ command “receive … the implanted word” (Ja 1:21).

Receive. The authors of the Analytical Lexicon of the Greek New Testament offer a couple helpful definitions for the underlying word for receive. In this context, one particular definition proves helpful—to receive means to show hospitality or to welcome and entertain.[5] They also offer the meaning of taking a favorable attitude toward something.

Consider my opening illustration: my rejection of the salesman and my reception of Linda. Of course, James is calling us to receive the Word like I would receive Linda. I look forward to her arrival, desire to hear what she has to say, anticipate helping if she’s brought things home with her. Simply put, I am open to her and willing for my actions to be changed by her presence.

James desires the same for us as we hear the Word proclaimed or as we read the Word. However, at times, we approach the presentation of the Word as we do a salesman at our door—“go ahead and give me your quick spiel, but I’m looking forward to getting you off my porch and out of my life.”

James not only commands us to receive the Word of God, but he offers us some reasons for doing so and a manner in which we should receive the Word of God. Let me address these by asking two questions.

Why is it so important that we receive or accept the truth?

First, the truth is able to save your soul. The truth preserves us from harm or rescues us. While most clearly and most dramatically, the truth rescues us from eternal destruction. The truth saves us. However, the saving, rescuing, or preserving work of the truth does not stop at our conversion or eternal salvation. God uses those same saving truths to mature us in holiness.

James speaks to believers when he writes, “receive the implanted word because it is able to save your souls.” James offers an obvious implication to the believer—the Word of Truth continues to work in you.

Therefore, your need for biblical knowledge does not end with your conversion. We all have much to learn and many areas of needed growth; so as we humbly approach the presentation of Scripture, we gladly receive (welcome in) the truth that will continue its saving work.

Second, the truth is given by the good pleasure of God. There are two places in this passage that clearly attribute the implantation of the truth into someone’s life to God. The first we find earlier in verse 18. James writes, “Of his own will he brought us forth by the word of truth.”

We read of a miracle in verse 18 in which God produces new life in us. This new life or new birth (brought forth) was effectually done through the work of “the word of truth.” As well this new birth was accomplished because God willed it do be so. It is according to God’s divine, sovereign will that you have been born again by the work of the word of truth.

The second place we find this work being attributed to God is in verse 21: “receive the word implanted.” The implanting of the word of truth is something done to you, not something you accomplish on your own. You merely receive the work of the word in your life, humbly.

The Old Testament prophets spoke of a day in which this work of God would be accomplished.

Jeremiah 31:31–33 ““Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the Lord. For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people.” .

Ezekiel 36:24–27 “I will take you from the nations and gather you from all the countries and bring you into your own land. I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules.”

So then, we receive the word of God implanted in our souls because these truths are used in the process of God saving us and transforming us, and also because this implanted word is a gracious gift of God.

Motyer. By the experience of conversion we discovered an important truth about ourselves—that the word of the gospel matches the new nature which God had secretly created within us, so that we were able to hear, understand and respond. The truth triggered the response. Conversion itself needs no repetition. It is a once-for-all, eternal transaction with God (e.g. Eph. 1:13–14). But the same pattern remains as the key to an on-going experience: we must go on hearing that word which corresponds to the God-given new nature and in this way progressively enter into new life.[6]

How are we to receive the truth unhindered?

First, quick to hear. Hurry up and listen! As we hear the life-giving word, the Holy Spirit transforms us, empowers us, and energizes us. This transformation assumes, we approach with a receptive heart.                                                                                   

Second, slow to speak. In this context, “slow to speak” seems to refer to our tendency to quickly justify or argue. James does not direct us to never speak, but our speech should come with due thought and care. Having been quick to listen and receive the word, we slowly and thoughtfully speak in order to better understand—not argue or justify ourselves. Solomon offers a similar principle in Proverbs.

Proverbs 10:19 “When words are many, transgression is not lacking, but whoever restrains his lips is prudent.”

Proverbs 17:27 “Whoever restrains his words has knowledge, and he who has a cool spirit is a man of understanding.”

In his commentary on James, Motyer offers a helpful statement. He writes, “The great talker is rarely a great listener, and never is the ear more firmly closed than when anger takes over.”[7]

Finally, slow to anger. And with that, we come to the final phrase of this proverb. We must be slow to anger. While it is biblical advice to be slow to anger in normal situations, the context seems to be speaking of during the presentation of the truth. We are to be slow to anger when we are confronted by the truth. This appears to be speaking directly to the potential anger that might arise when someone hears Scripture presented.

How often have you heard the word presented, resulting in frustration and anger? Does that anger keep you from objectively thinking through what was said or read? Amid your anger, are you quick to dismiss those statements or truths? Do you either mentally or even verbally react when something is said that angers you?

Conviction is part of the normal course of events during the proclamation of truth. It is easy to become angry when convicted instead of properly dealing with conviction. Anger is not a proper response to the proclamation of the Word of Truth.

Anger does not produce godly righteousness. Our anger does not result in godly behavior or personal righteousness.[8] James appears to be emphasizing a believer’s individual or personal reception of the word and indicates that anger will interfere with a healthy and beneficial reception and transformation by the word of truth. God intends to use the word of truth to transform our lives, yet our lack of receptivity to that word, our argumentation and defensiveness hinder the effective transforming power of the word. And our anger dramatically hinders the effective transforming power of the word in our lives.

Respond to the Truth Obediently

In verse 22, James commands us, “be doers of the word, and not hearers only, deceiving ourselves.” In this statement, James uses a word (hearers) that connotes the idea of listening with the intention of obeying—not simply hearing—but truly paying attention.

James would argue, only a fool looks into the mirror of God’s truths and simply walks away with no intention of addressing what was seen.

Our humble and receptive hearts to the truth should result in active obedience and pursuit of more consistent, holy living.

The simple application for this verse is stated in the verse. Follow that which you hear during the presentation of the Word of Truth. Don’t argue against it. Don’t arrogantly dismiss it. Don’t dismiss it due to anger in your life. Don’t speak so much that you never hear the truth. Rather, humbly listen and obey.

Conclusion

When James calls us to be “quick to hear, slow to speak, and slow to anger,” he is not merely giving us good social advice. He is urging us to posture our lives to receive God’s truth unhindered. Too often, when the Word confronts us, we act like someone standing at the front door with the Kirby salesman—half-listening, half-skeptical, already planning how to get back to life as usual. But James is saying: don’t treat God’s Word like an unwelcome guest. Open the door wide. Welcome it in like a trusted friend.

So then, what does this look like? It looks like putting away the sin that dulls our ears, humbling ourselves enough to admit we still have much to learn, and preparing not only to hear but to do what God says. God’s Word is not powerless. It brings life and transforms us. But its power most effectively works in those who receive it with humble hearts.

Here is the challenge: Every time the Word is preached, every time you open your Bible, every time God’s Spirit presses truth upon your conscience, fully open the door. Will you close yourself off in defensiveness, quick to argue and quick to anger? Or will you be quick to hear, slow to speak, slow to anger, welcoming the truth in as a gracious guest who will change your life for the better?

Brothers and sisters, receive the truth unhindered, so that you might obey the truth and be transformed.

Endnotes

[1]Many commentators acknowledge the uncertainty of the connection of the first phrase of verse 19, “Know this, my beloved brothers.” Some consider the statement to be the ending of verse 18, and others consider it to be the opening to the new section in verse 19. Additionally, the commentators debate whether the phrase “know this” acts as an imperative (know this) or mere acknowledgement (you know this). While intriguing on some level, I didn’t find much practical use for drawing a firm conclusion to either of these discussions. I defaulted to including the first phrase of 19 with the rest of the following section, primarily due to fact that all the translations I referenced did so. Additionally, all the translations (except the NASB) treat the first phrase as an imperative.

[2]Martin, James, 48:47.

[3]Moo, The Letter of James, 82.

[4]I think these verses form a cohesive unit, emphasizing reception of the truth. James goes back and forth between speech (19, 26) and reception of truth (21-25), and while he does change topics to some degree, all the topics seem to be connected to the reception of truth—either to how we are to receive the truth or how our reception should result in obedience for which he gives a couple specific examples (visiting orphans and widows, and worldliness). So then, with verse 19, James offers a universal proverb with which he specifically applies to the receptivity of truth. When the truth is presented or received, we should be quick to hear and not quick to argue or become defensive and angry.

Peter Davids. The content of the proverb is simply that one ought to listen carefully and neither speak rashly nor get angry, advice as wise now as then. While the saying is probably from a Palestinian Jewish context, for the Semitism πᾶς ἄνθρωπος (ḵol ʿāḏām) appears instead of the more Greek πάντες, the concept appears in both Hellenistic and Jewish contexts: Pr. 13:3; Pr. 15:1; Pr. 29:20 (“Do you see a man who is hasty in his words? There is more hope for a fool than for him”); Ec. 7:9 (“Be not quick to anger, for anger lies in the bosom of fools”); Sir. 1:22; 4:29 (“Do not be reckless in your speech …”); 5:11 (“Be quick to hear, and be deliberate in answering”); 6:33 (“If you love to listen you will gain knowledge, and if you incline your ear you will become wise”); 6:35; 21:5; Pss. Sol. 16:10; 1QS 4:10; 5:25; m. Ab. 2:10; 5:12; Test. Lev. 6; b. B. B. 16a; Dio Chrys. 32 (“Don’t be quick to anger but slow”); Lucian Dem. 51; Diog. Laert. 8.23; xOvid 1.2.121; Seneca Ira (cf. Mussner, 100). [Peter H. Davids, The Epistle of James: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI: Eerdmans, 1982), 91–92.]

[5]Friberg et al., Analytical Lexicon of the Greek New Testament, 107.

[6]J.A. Motyer, The Message of James, The Bible Speaks Today (Inter-Varsity, 1985), 64.

[7]Motyer, The Message of James, 65.

[8]Luke Johnson. In the present case, the elliptical construction itself enables two possibilities: 1) human anger is not acceptable before God the righteous judge, that is, does not match God’s measure of righteousness and, therefore, cannot win God’s approval. This meaning would accord with the designation of the one declared righteous as “friend of God” in 2:21–24. 2) Human anger is not a legitimate instrument for effecting those right relationships God desires for creatures. This reading would go well with the use of dikaiosynē in 3:18. The meanings need not be exclusive. [Luke Timothy Johnson, Letter of James: A New Translation with Introduction and Commentary, Anchor Yale Bible (Yale University Press, 2008), 200.]