I feel certain that James wrote this proverb because so many of us have the tendency to do the opposite: we don’t listen until it’s too late, we speak without thinking first, and we quickly lose our tempers, often without pausing to consider the other side’s point of view.
What’s does it mean to be swift to hear? How can we become more swift to hear?
What’s does it mean to be slow to speak? Why would we want to be slow to speak?
How can we become slower to wrath?
James speaks more about the dangers of not controlling our speech in James 3:5-6.
The King James version of the Bible is missing an important piece of the metaphor: the forest that the fire sets ablaze. So I recommend sharing a different translation, like this one:
How can our words “set a forest aflame” like a fire?
How can our words “set a fire on the course of our life”?
How can we prevent our words from creating wildfire-like problems or setting the course of our lives on fire?
Although fire is destructive, we have many important uses for controlled fires. The same is true for the power of words.
How can the power of language be applied for good?
What experiences have you had that demonstrate the power that language can have?
Sometimes when we talk about language in a church setting, we default to topics like not swearing. While James mentioned cursing in his letter, he was using the word in a different way. James focused more on how we should avoid weaponizing language against other people. His writings raise the questions:
How do we speak about other people?
How do we speak to other people?
Invite the class to consider these two questions as they silently read James 3:9-11 and James 4:11-12.
After reading, discuss:
What kinds of speech is James warning us to avoid when we talk about other people?
What kinds of speech is James warning us to avoid when we talk to other people?
Why must we avoid cursing others or speaking evil of others?
How can we become better at using language to uplift other people rather than hurting them?
The sin of prejudice
In the King James version of the Bible, we read James’s warning that to “have respect to persons” is a sin (James 2:9). What does that mean? Again, it helps to review other translations here. Most translations use the term favoritism or partiality in place of respect (See Bible Hub.) When we show favoritism toward certain groups of people, we also show prejudice or bias against others. Some common examples include racism, sexism, and homophobia.
Why do we sometimes treat those who have money, fame, or power differently than those who don’t?
How can we avoid treating others differently based on what their circumstances are?
By definition, our implicit biases are invisible to us, which can make them hard to overcome, but our omnisicent God can bless our efforts.
Notice how Sister Thorley emphasized both faith (…go to God and ask…) and works (…find resources…do the work…) as key to overcoming racism and bias. Her counsel aligns well with admonition from James:
How can we employ both faith and works to recognize and reduce bias?
Faith like Rahab, the harlot
I think it is apparent that James himself was working to combat bias in his own life. In his letter, he chose to point to Rahab as an example of faith and good works. Rahab was a hero of the Old Testament (see Genesis 22:1–12) but she was also a woman, a Canaanite, and a prostitute; all of which were marginalized demographics within James’s society. Even today, some modern Christians struggle with the discomfort of acknowledging her heroism because she was also a prostitute.
Marianna Richardson relates Rahab’s story in this 6-minute video.
What is the difference between a hearer of the word and a doer of the word?
What do you think James was trying to illustrate by comparing a hearer of the word to the man with a mirror?
What does James mean when he says faith without works is dead?
How can we find motivation to act on our faith?
How can we make our practice of religion more pure?
Why do you think James called out the needs of the fatherless and widows specifically?
If James were to write a similar letter today, who might he mention as afflicted in our modern world? How can we meet the needs of those who are afflicted today?
Blessings of temptation?
James talks about temptation in an unusual way, encouraging us to see it as a joy (James 1:2) and a blessing (James 1:12).
Is there a translation error here? Well, maybe. The greek word peirasmos could be translated as trials, instead of temptations. (See Bible Hub and Bible Study Tools.) This translation may feel more comfortable to us; we are more accustomed to being told to endure trials joyfully and see them as blessings than to be told the same thing about temptations, which we are usually encouraged to avoid. However, either translation is plausible, and temptation is really just a specific kind of trial: “the trial of man’s [or woman’s] fidelity, integrity, virtue, constancy,” according to Bible Study Tools. The reality is, we can’t avoid temptation any more than we can avoid other kinds of trials. Even Christ was tempted. If it is possible to be blessed and find joy as we endure other kinds of trials, why wouldn’t the same joy and blessings come about through enduring temptation?
How can experiencing trials and/or temptations bless us?
What is the “perfect work” of patience?
How can we show the Lord that we are willing to be patient?
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