Ambition, Conceit, and Jealousy

For where jealousy and selfish ambition exist, there will be disorder and every vile practice. — James 3.16

I have friends who have mentioned that they have selected a “life verse”—a single passage upon which they regularly reflect and meditate. Though I’ve never chosen one personally, I’m convinced Philippians 2.3-4 would be most helpful: “Do nothing from selfish ambition or conceit…”—primarily because it exposes the de facto motivations of my heart.

Selfish ambition desires something for the glory of self—regardless of what’s left in the wake. Vain conceit desires something for the shame of others—proving wrong the doubters of the past. These two motivations foment in the human heart. Together they effectively erode any root system of emotional security and bear only the fruit of pride and jealousy.

James, in warning Christians against such things, calls them what they are—the wellspring of every vile practice. In examining James’ warnings about jealousy and selfish ambition, pastor and theologian Paul Cedar observes,

The Greek word for ‘bitter,’ pikros, is the same word James uses to describe the bitter water which comes from the spring [of the jealous heart]. The word denotes a sharp, pungent characteristic.

The most graphic translation of the word self-seeking would be ‘faction’ or those involved in ‘party split.’ This is the expression of mankind’s sinful nature which is preoccupied with the indulgence of wanting our own way—doing our own thing. It creates the ‘we-they’ syndrome with which we are all so familiar. It is selfish ambition at its worst.

“Vile” seems like a strong choice of words, until we trace out the full effects of these actions. Writ large, it is Bashar Al-Asad, who in 2010—a year before triggering the largest humanitarian crisis since the Nazis—ominously told Seymour Hersh, “You start with the land; you do not start with peace.” Writ small, it is Donald Trump who, in January, confessed:  “I’m very greedy. I’m a greedy person. I shouldn’t tell you that, I’m a greedy–I’ve always been greedy.”

But it is written on all our hearts. The contrast Scripture offers isn’t, be less jealous and selfish. Instead, James extends an invitation by presenting the beauty of godly wisdom:

Wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere.

Scripture proclaims that the answer for our pride and brokenness is found in the character of Jesus. Where our disquieted hearts churn, Christ has not only sown peace but invited us to partake in the fruit of his harvest.

Today’s Reading
Isaiah 9:8-10:4 (Listen – 8:50)
James 3 (Listen – 2:38)

Justified by Works

You see that a person is justified by works and not by faith alone. — James 2.24

“Faith apart from works is dead,” James quips. The assertion flies in the face of Paul’s theology: “For we hold that one is justified by faith apart from works of the law.” The book of James isn’t the only place where this is true; Galatians implores Christians to, “not grow weary of doing good, for in due season we will reap” and Philippians, perhaps more directly, calls the faithful to, “work out your own salvation.”

Theologians offer simple, nearly tweet-able, answers like, “We are not saved by deeds; we are saved for deeds; these are the twin truths of the Christian life. And Paul’s whole emphasis is on the first truth, and James’s whole emphasis is on the second truth.” In some ways this is true, but it is also insufficient.

James’ language, “justified by works and not by faith,” is abrasive in our current theological climate—and pushes us beyond the conversation of saved by and for. Part of the problem may be what comes to mind when we, modern Christians, talk about the idea of salvation. Joseph Dillow—whose three-volume series, Final Destiny, explores over 2,000 passages of Scripture in regards to salvation and works—explains:

It would be difficult to find a concept which is richer and more varied in meaning than the biblical concept of salvation. The breadth of salvation is so sweeping and its intended aim so magnificent that in many contexts the words used defy precise definition.

Yet these difficulties have not thwarted numerous interpreters from assuming, often without any contextual justification, that the words used invariably mean ‘deliverance from hell’ or ‘go to heaven when you die.’ It may come as a surprise to many that this usage of ‘salvation’ would have been the least likely meaning to come to the mind of a reader of the Bible in the first century.

Indeed, in 812 usages of the various Hebrew words translated ‘to save’ or ‘salvation’ in the Old Testament, only 58 (7.1 percent) refer to eternal salvation.

James and Paul aren’t bickering about faith and works—they are trying to draw our attention to the greater scope of what faith and salvation mean both now and for eternity. Dillow’s conclusion is heard best in the modern world—where nearly everything we come in contact with must have a value proposition—“when believers do not animate their faith with works, James does not say their faith is nonexistent; he says it is useless.”

Today’s Reading
Isaiah 8:1-9:7 (Listen – 7:02)
James 2 (Listen – 3:26)

The Root of Wisdom

If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him. — James 1.5

It’s not surprising, given their penchant for philosophy, that the Greek language uses multiple words to talk about wisdom. Ephesians, for instance, instructs, “Look carefully then how you walk, not as unwise but as wise, making the best use of the time, because the days are evil.” The Greek word for ‘wise’, sophos, alludes to intellectual precision—wisdom through thoughtfulness and intentionality.

The book of James opens by imploring Christians to pray for wisdom of a different kind. The Greek word here for wisdom, Sophia, refers to a person’s capacity to function in the world according to the understanding she’s been given. In modern language it could be called integrative wisdom—insight that catalyses and empowers life change.

The writers of Scripture believed integrative wisdom could come only through prayer. Thoughtful people can attain intellectual precision and disciplined people can force top-level changes to actions—but only the Spirit can give wisdom that changes our hearts, and through them, our lives.

A collection of prayers from Augustine reveals the aching cries for wisdom that can only come from God:

Almighty God, in whom we live and move and have our being, you have made us for yourself, so that our hearts are restless until they find their rest in you.

You know our necessities before we ask, and our ignorance in asking. Set free your servants from all anxious thoughts for tomorrow; give us contentment with your good gifts; and confirm our faith accordingly as we seek your kingdom. You will not keep us from any good thing through Jesus Christ our Lord.

Grant us purity of heart and strength of purpose—that no selfish passion may hinder us from knowing your will, no weakness from doing it—in your light we see light and in your service we find perfect freedom through Jesus Christ our Lord.

Look upon us, O Lord, and let all the darkness of our souls vanish before the beams of your brightness.

Fill us with holy love, and open to us the treasures of your wisdom. All our desire is known to you, therefore perfect the work you have begun, and what your Spirit has awakened in us to ask in prayer.

We seek your face; turn your face to us and show us your glory. Then shall our longing be satisfied, and our peace shall be perfect.

Today’s Reading
Isaiah 7 (Listen – 3:51)
James 1 (Listen – 3:26)

 

Collective Thanksgiving

James 5.13
Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing praise. 

“Community thanksgiving is the voice of the church,” says former Zondervan editor-in-chief Al Bryant. “You are an individual, but you are also a member of society.” In a week where giving thanks is top of mind we cannot miss the opportunity to lead our communities in collective thanksgiving.

Divisions dominate too often; Bryant’s prayers over groups of people—uniting them through gratitude—are a breath of fresh air:
We thank God for life and health. These we share together. When plague strikes a city, terror reigns. Thank God for conscious well-being and supply of daily needs.

We are thankful for the benefits of civilization, for ordered government, for scientific improvements, for education, good streets, institutions of benevolence, industry, and art. America has done much to improve the lot of the common men and women like ourselves. We must share it with the world.

We are thankful for a Christian environment where temperance and goodwill are encouraged, and fellowship with kindly folk is possible for us all. What would we be without the church, the open Bible, and the Gospel of Christ? These are values beyond man’s power to estimate.

We are thankful for faith in the midst of tragedy. There is a God who understands and cares. Dark and mysterious is our life, but His way is good and true. Our trust is in our salvation.

We are grateful for the vision of better things to be, for the promise of Christ’s kingdom and universal brotherhood in Him. It is our highway from despair, cynicism, and degeneracy.

We thank God for the hope eternal. This life is but the seed of a life that will blossom into unimaginable glory according to the promise of God.
It seems natural to remember to pray when we suffer. How quickly comfort, privilege, and luxury sap our intimacy with God. James reminds his readers that prayer and praise are essential not only to personal growth, but to the life of our community.

May we use this week to engage our communities—church, work, and home—in thanksgiving for what God is doing in and through us.

Today’s Reading
1 Chronicles 18 (Listen – 2:36)
James 5 (Listen – 3:01)

Stories of the Oppressed :: The Weekend Reading List

What if, while America was asking questions about safety and risk management, Christians were asking, What is God doing? — David Crabb

How quickly our global discourse has changed since the body of 3-year old Aylan washed ashore seven weeks ago. It was the same week 11 other Syrian refugees met a similar fate, but this struck the world differently. “Image of Drowned Syrian Boy Echoes Around World,” proclaimed the Wall Street Journal. Echoes fade into darkness far too quickly.

political firestorm ignited this week as 26 U.S. state governors responded to the horrific attacks in Paris by banning refugees — solely on basis of race — from entering their states. One state leader even praised the systematic racism that followed the attack on Pearl Harbor. State-sponsored internment camps were later deemed unnecessary and described as having stemmed from “race prejudice, war hysteria, and a failure of political leadership.” in a law passed by President Reagan.

As for Paris, The Washington Post reports that, “All the identified assailants are so far citizens of European Union countries.” Yet because one of the attackers was carrying a forged Syrian passport, the tides of favor have turned against Syrians fleeing terrorism in their own country.
Currently 1 of every 122 people alive on earth are displaced. Over 1.1 million people sought asylum last year — 25,300 of whom were children unaccompanied or separated from their parents.

According to data from the United Nations, this is the largest number of displaced people since WWII. And though 43 percent of the Syrian population is displaced the U.N. notes, “Major new displacement was also seen in Africa – notably in Central African Republic and South Sudan.”

This can be a difficult subject for Christians seeking to live faith in the modern world. The mandate to embrace displaced people is foundational to both the Old and New Testaments. ExodusLeviticusZechariahMark, and Luke, among numerous others, all instruct the faithful to welcome outsiders. Jesus, teaching in Matthew, goes as far as saying that those who do not welcome, feed, and care for “strangers” are not welcome in the kingdom (a similar prophecy is found in Malachi).
The Scriptures are the stories of refugees embraced at great risk and cost. Indeed our posture is to be like Christ, who offered his love while we were still enemies of his kingdom and its leader.

International Association for Refugees — which works with churches to seek the welfare of forcibly displaced people in Europe, Africa, and the US — observes that, “From beginning to end, Scripture is filled with stories of forcefully displaced people.” They chronicle examples of God’s embrace regardless of the reason for displacement — sin (Adam and Eve), invading kings (Lot), human trafficking (Joseph), famine (Jacob), exile (Daniel), political persecution (Jesus), or religious persecution (most early church leaders).

The stories of the displaced in our own world are harrowing. Last month The New Yorker profiled Ghaith, a 22-year-old Syrian law student who was working two jobs while studying to become a judge.Ultimately he had to flee Damascus, treacherously crossing 10 boarders before finding refuge in Sweden.

“All my friends were either dead or gone,” Ghaith reflected. His reasons for leaving, however, weren’t just self-preservation. The young Syrian knew he would face a mandatory military enlistment upon graduation. “The thing that frightened me most was that I would become a victim of the civil war — or, even worse, a killer in it.” Ghaith fled to avoid being forced to slaughter his neighbors. And while he counts himself fortunate, he will never be the same:
I made it, while thousands of others didn’t. Some died on the way, some died in Syria. Every day, you hear about people drowning. Just think about how much every Syrian is suffering inside Syria to endure the suffering of this trip… In Greece, someone asked me, ‘Why take the chance?’ I said, ‘In Syria, there’s a hundred-per-cent chance that you’re going to die. If the chance of making it to Europe is even one per cent, then that means there is a one-per-cent chance of your leading an actual life.’

Ghaith’s story is one of hundreds that The U.N. Refugee Agency, Refugee ActionThe Washington Post, and others are tracking. These accounts open up our ability to empathize, but empathy can be quickly sapped up by fear-mongering.

In what could be considered an act of national irony, the top new song in Apple Music this week in the U.S. — while political commentary turns against the marginalized and oppressed — is a rendition of Great is Thy Faithfulness from the TV show, The Voice.
“Great is Thy faithfulness,” O God my Father,
There is no shadow of turning with Thee;
Thou changest not, Thy compassions, they fail not
As Thou hast been Thou forever wilt be.

Those most vulnerable will suffer unimaginably as our world writhes under the weight of evil. And complexities of the current crisis demand more than an either/or response to those seeking shelter from the storm. Our country needs Christian leaders asking questions like those David Crabb asked this week on Desiring God, “What if, through the senseless evil of civil war, God was bringing unreached people groups to our cities? What if, through great tragedy, God was bringing about the triumph of the gospel?”

My prayer is that our leaders (political, religious, and others) would enter into dialogue, taking action to care for the broken and continuing to protect our nation. May we echo the faithfulness of Christ, may we not cast a shadow of turning, may our compassion fail not — this is how a wounded world will experience the love of Christ.

Today’s Reading
1 Chronicles 15 (Listen – 4:38)
James 2 (Listen – 3:32)

This Weekend’s Readings
1 Chronicles 16 (Listen – 5:21) James 3 (Listen – 2:38)
1 Chronicles 17 (Listen – 4:14) James 4 (Listen – 2:25)

The Weekend Reading List

 

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Photo Credit: Mstyslav Chernov, UPAF.

This piece was co-published with OnFaith.