Source: https://www.dailyreadings.org.uk/default.asp?act=notesdisplay&displaytype=day&m=12&d=9
Timestamp: 2019-04-19 02:22:46+00:00

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And now Zophar, the third friend, makes his first speech.
v.2-4 - The implication of these verses is that Job himself is too proud to admit that he might have sinned so dreadfully to have these things come upon him. It is a demonstration of the fact that Zophar had apparently not listened at all to Job's last speech, where he demonstrates his great understanding of the humility required for following God correctly.
11:13-15 Zophar seems to be encouraging Job to change his ways so that he will be acceptable to God.
Zophar was agitated that Job said that he hadn't sinned and that he was pure in God's sight. Zophar was sure that Job was wrong - after all, he thought, God must be punishing Job for his sin. So Zophar voiced a wish. He said, Oh, how I wish that God would speak, that he would open his lips against you and disclose to you the secrets of wisdom, for true wisdom has two sides."
Zophar's wish did eventually come true. But the result wasn't what he had expected. God did answer Job and he put him back in his rightful, humble place. But God also told Job to pray for his friends - including Zophar, so that he would not deal with them as their sins deserved. He told them that he was angry with them because they had not spoken the truth about him as Job had.
God can see the big picture. The men in the story of Job may have thought they could see the whole picture of what was going on, but in actual fact their view was very lopsided. We too can have the same problem when we judge another person and wish a judgement on them. But beware: If we haven't seen the big picture that same judgement might fall on us as it did to Zophar.
11:2 'Full of talk' is hardly a compliment! Zophar is saying that Job talks too much. We must be careful when seeking to help those in distress, to be willing to just listen to them without interruption.
Job 11:1. As we are introduced to Zophar, we clearly see a different personality than that of Eliphaz and Bildad. His approach was that God knows of sins that Job was not aware of.
Zophar was very blunt, “If the shoe fits, wear it” was his attitude.
One of the themes that comes out over and over again in the book of Job, is the message of the supremacy and glory of God. The story of Job itself tells us of God's power, that our lives are in his hands, and of his greatness. In addition to that, nearly every speech in the book of Job adds another perspective to the glory of God. It is a little bit like a diamond. The diamond as a whole shows God's glory, but if we look closely we can see that every face has its own colours and reflections that add to the glory of the whole.
There is so much more to our God than we think we know. He is an awesome God!
Zophar seems to have insight as he talks about the LORD with authority. However, he is judgemental in putting Job down (v.11). Judgement should not be Zophar's (nor our) domain. He also fails to represent the LORD accurately in that he does not show mercy. There seems to be an underlying belief with Job's friends that God brings disaster upon men as a direct result of their sinning. They claim that Job is experiencing his troubles because he has sinned. To make his situation better, Job is urged to put away his sin so that God may heal him (vs.14-19).
The lesson that eventually is brought out to Job and his friends is that the Lord chastens those whom He loves. That lesson is for us too. This chastening is for character development and is not necessarily a reaction to or a result of any particular sin (Heb 12:5-11).
Although these three men did all speak things that were not true at times, there are parts of their speeches which are right. Zophar speaks very harshly of Job in Job 11:2-6, but in the next few verses he is very right when he describes the greatness of God (Job 11:7-11). In fact these verses are very similar to David in Psa 139:7-13.
V.18 We see an important lesson in Zophar's response; the experience of life will teach us (if we are teachable), that in every trial we face there is hope.
11:7 Zophar implies that Job, for all his trying, cannot understand god. But then he implies that he understands!
11:2 Whilst Zophar says that Job's ‘multitude’ or words should be answered it is not always sensible to respond to comments made. There are times when the person who has spoken might realise that their words are not wise. Our entering into debate on those words may make it more difficult for the one who has uttered the unwise words to retract their comments.
Zophar uses the phrase: none shall make thee afraid (v.19). The same promise of peace, safety, and security is echoed by the prophets concerning the future of Israel (Eze 34:28; Mic 4:4; Zeph 3:13).
11:4 The response ‘thou hast said’ is because of what Job said in Job 10:7. But is it what Job really said? Does it reflect his intentions? We do well, when responding to words of others to ensure that we respond accurately rather than miss-use their words so that we can criticise them.
This is Zophar's first speech. His words are the most cutting of all Job's companions. Zophar is accurate in some of the things he says - but, it is his intent that is wrong. Using God's truth to judge (condemn) another is not the prerogative of man - that is the job of the LORD alone. We can point out faults to our brethren, but it should be for their learning and spiritual wellbeing. The scriptures show us how (2Tim 2:24-26).
11:3 Zophar dismisses what Job has been saying by calling them all ‘lies’. This is not the words of a friend who is trying to recover his friend.
Although the pattern of Job's three friend's application of words is seen throughout the book, most of the things that are spoken by Job's 3 friends can be right in themselves in their own context, but not all. (e.g Job 15:15, of which Eliphaz mentions). However when they are applied to Job, there is misapplication of context for which is one of the major causes associated with the problem in this ecclesia, that is the doctrine of exact retribution, and the problem of envy and jealousy amongst the sons of God.
Job Ch 11 - First speech by Zophar the bigot.
V8-9 The wisdom of God is greater then the the four realms of the universe.
V10 God is all powerful for which no one can hinder him.
11:5 Continuing his view that Job is lying Zophar now invokes God to also condemn Job. Surely he should have been seeking God’s mercy upon Job.
Job 11:1-4 - Job is rebuked by Zophar as being verbose and boastful.
Job 11:2 - Job is accused of being loquacious; Zophar twists and overstates Job's words (Job 9:20). Job 11:3 - Job is accused of being disrespectful; Job claimed (Job 9:23) God would "laugh" [Heb. "laag" (3932) meaning "to mock, to deride, ridicule, by implication (as if imitating a foreigner) to speak unintelligibly: - have in derision, laugh (to scorn), stammering"] at the plight of the innocent, but Zophar claims the real problem is when Job "mockest" [Heb. "laag" (3932)] not God. Job 11:4 - Job is accused of being self-righteous, but, in fact, Zophar was putting words in Job's mouth in "pure" [Heb."zak" (2134)] and "clean" [Heb."bar" (1240)]; Zophar picks up on Job's claim of innocence (Job 10:7).
Job 11:5-6 - Zophar states God knows Job's sins (Job 11:11) inferring Job may not know what they are, but Zophar has no evidence (Job 1:1,8;2:3); Zophar acts as if he is speaking for God; V6 Zophar "knows".
Job 11:7-12 - God and His wisdom is beyond human comprehension - Job already knows this (Job 9:5-10) and doesn't need the "educational" lecture. Job 11:7 - Job is accused of being opinionated. Job 11:10 - Zophar twists and overstates Job's words (Job 9:11-12).
Job 11:13-20 - A call to repentance.
Job 11:13 - Job accused of being rebellious; Zophar's tone changes to being helpful after a vicious opening. Job 11:14 - Job accused of being wicked. Job 11:17 - "age" [Heb. "cheled" (2465) means "to glide swiftly, life (as a fleeting portion of time); hence the world (as transient): - age, short time, world, duration of life"]. Job 11:20 - Zophar in noting there is no hope for the wicked negates any prior encouragement.
If you had lost everything, wouldn't you want to be allowed to complain a little? Job's words are actually rather restrained, aren't they? So Zophar's rebuke in v1-5 is hardly helpful. It's like corking a fermenting bottle. Job needed an outlet for his grief, and his friends should have been that outlet. Instead they tell him simple things he knows already, as if he is a child (see Job 12:1-3). He feels their words are coming lightly, without thought, because words are insignificant to those who need no comfort (Job 12:5). This light esteem they give Job's words (and lack of care in their own) is seen in v4 where Zophar takes what Job says out of context. How often do we do this when we're discussing two sides of an argument? It's counter productive because now the whole conversation starts to revolve around that one thing.
11:6 So Zophar not only concludes that Job has sinned but that he deserved more punishment than he was receiving from the righteous God. How often do we wish to implement judgements which are more harsh than God would impose?
11:14-16 Not really helpful. We would not consider telling a person in difficulties that if they listen to our advice then their problems will be forgotten! However if we are not careful in how we speak with those in difficulty that is exactly what we do.
11:6 Zophar, by the way he is talking, presumes that he and his friends have already spoken “the words of wisdom” to Job and is now hoping that God will support his words! What an arrogant position to take.
11:11-12 When Zophar uses the word “vain” he is not intending that Job sees a general description of men. Rather he is accusing Job of being “vain” and that this is the reason why he cannot understand his problem.
11:5 Zophar desires that God will speak “against” Job. He, along with his friends, came to “comfort” Job – Job 2:11 – so the attitude of at least Zophar has changed.
11:17 Zophar, against the terrible bodily afflictions that Job was suffering, made wild assertions about the changes that would take place in Job’s body if he only would acknowledge his sin. Of course Zophar was not in a position to make such tremendous promises. We may think we are never like this in our conversations with those we see as having problems. However we should think carefully about the consequences we present that will follow if our advice is taken in such situations.
11:3 Zophar has already decided what Job’s problem is and so, from that entrenched position, has to conclude that all that Job is saying is “lies”. How often do we form an opinion which we then have to bolster by attributing bad motives to the other we are speaking with?
11:6 We may get into conversation with fellow believers and conclude from what they say that they are guilty of some great error. However we might ask whether it is more helpful to try and force them to confront their problem, or might it be more helpful to talk with them of how problems might be resolved.
The Psalms show the correct way Psalm 34:13 141:3 and Malachi 2:7 shows how the priest should live. Of course we are a kingdom of priests.
7:6 The treachery of family member against family member is a direct consequence of the treachery spoken of (7:1-4), the exhortation to 'keep the doors of thy mouth' (7:5) as well as being a restatement of the wisdom of the wise man (Ecclesiastes 5:2) is a counsel to those in Israel if they were to avoid the perils of the city. The use of 7:6 by Jesus (Luke 12:53) demonstrates that Jesus was anticipating similar behaviour as a consequence of his teaching.
WHAT GOD IS LIKE YOU?
"Who is a God like you, who pardons sin and forgives the transgression of the remnant of his inheritance? You do not stay angry for ever but delight to show mercy. You will again have compassion on us; you will tread our sins underfoot and hurl our iniquities into the depths of the sea. You will be true to Jacob, and show mercy to Abraham, as you pledged on oath to our fathers in days long ago."
Not only is this promise to Israel, but it also applies to those of us who have accepted the LORD as our God and who have been grafted into the olive tree through Christ. What other God has ever offered these blessings? None that I know of! It is only through our God that we can have our sins forgiven and thrown away so completely - "hurled into the depths of the sea!" The grace and mercy that he offers us is so deep and so much more than we could ever receive any where else. Most gods are gods of vengeance, purging and punishing for sin. But our God is forgiving, merciful and loving. What a blessing to be loved and forgiven by the one true God!
How richly blessed we are today to understand these things!
7:4 The 'brier' and the 'thorn' of this chapter echoes the language of Isa 10:17where the contemporary prophet was giving a similar message.
As Micah looked around to see the moral state of the people he was prophesying to, he became depressed. He looked for some righteous people but there were none to be found. So in his gloom, Micah began this oracle by saying, "What misery is mine!" (Mic 7:1) Of all the people living in Judah and Israel at the time, he failed to find anyone he could trust, who had the same love of God in his heart.
Even today we can experience the same sort of feelings. There are precious few in the world around us who love the Lord, and fewer still who give their lives devotedly to him. Unfortunately the same can apply when we look at our churches. Often even regular attendees can be seat warmers, only ever seen on a Sunday morning.
What has happened to those who are eagerly watching for the return of Christ? Why are there so few who are willing to share their Bible studies? Are there fewer still who actually do read and study God's word? Why is the hope of the return of Christ and his kingdom discussed so rarely?
V.6 The state of unnatural lawlessness in all relations of life is here described which characterises the last days. It is our prayer that it will not be long before this comes to an end with the return of our promised King. (Luke 21:16, 2Tim 3:1-3).
One can often withstand opposition from without, but the most disheartening opposition is that which comes from within. Vs.5,6 talk about this kind of deception. V.5 echoes Judas' betrayal of Jesus (Psa 41:9); while v.6 foretells the price that followers of Christ must be prepared to pay (Matt 10:21,35,36). The last days will continue with this disrespect (2Tim 3:1-3). And, we can certainly see many examples of the unkind interaction of family members in today's society.
Mic 7:1-7 is as though the prophet is saying that goodness and integrity have been chased from the land. Micah has no one godly enough to help him, so in Mic 7:7 he says that there is only God Who will hear him. Mic 7:8-13 states that punishments will come on the land, but in Mic 7:14-20 in the end all will be well. God’s promises to Abraham and Jacob will come true.
7:1 God is looking for fruit from His people. But there was none. Hence destruction came from the Lord. Jesus looked for ripe figs – Matt 21:18-19– there was none, a figure of Israel. So AD 70 came upon Jerusalem.
7:16-17 God answers Micah's prayer in declaring that He will perform again the great deeds of the past, with the result that the nations will be reduced to shame, because of the failure of their own power. They shall come trembling to the Lord our God and shall be afraid, because of what God has done again for the remnant of His people, as He did for them in the days of the Exodus.
7:3 All of us fall into sin from time to time. However Judah’s problem was greater than this. They are ‘earnestly’ following sin. Herein is the problem. The Father is aware of our weakness but seeks from us an attitude which is earnest to obey Him. Not earnest to sin.
V.1 Micah uses the analogy of summer fruits to show disappointment over the remnants of poor quality fruit. The early, robust, harvest of superior fruit has gone. Now it is late in the season (the Hebrew word translated summer is kayits which does mean summer, but, also, has the connotation of late). The Lord looks on His people and mourns over the fact that their (spiritually) fruitful days are passed. Now their fruit is sparse and of poor calibre.
7:14 The ‘solitary’ here have been set in families – Psa 68:6 – we are not alone, though we may feel alone at times. We are part of God’s heritage. What an honour!
V1- Micah having heard the case against Israel and Juda laments the most delicious figs are already picked - Israel had lost the first-ripe fruits of righteousness (from good to bad Isa 5:2,7;Hos 9:10). V2- Perhaps this infers the righteous have perished by violent means - people hunted as if they were fish or animals. V3- NIV - "Both hands ...doing evil...they all conspire together" [in Mic 3:11 it was a conspiracy of judge, priest and prophet while here we have a conspiract of ruler, judge and powerful (NIV) or prince, judge and rich man (KJV)]. V4- spiritual life had sunk so low that the most upright were like a sharp thorn hedge or brier that injure all coming in contact; the day of your watchmen i.e. prophets (time of judgement or day of the Lord) has come, the day God visits you; now is the time of their confusion (they refused to believe this judgment would come Jer 6:17-19;Eze 3:16-17;Luke 21:25 "perplexity" in the last days). Mic 7:5- with such evil times neighbours, friends, guides and lovers could not be trusted. V6- "a son 'dishonors' his father" ["dishonors" (Heb "nabel" 5034) means "lightly esteems". Same word is used in Deut 32:15 where Israel/Jeshurun "lightly esteemed" (KJV) or "rejected" (NIV) the rock of his salvation ...and sacrificed to idols Deut 32:16-18]; family fabric is destroyed (Matt 24:11-14;2Tim 3:1-5;Luke 18:5-8. A man's enemies are his own household. Christ adopts Mic 7:5-6 to describe the latter days in Luke 12:53 and AD 70 in Luke 21:16). V7- a contrast between faithful Micah and the faithless multitude - this is our challenge too. V8- Micah identifies with Israel's fall and rise (echo of reestablishment of Israel,resurrection and the kingdom on earth). V9 - again Micah identifies with Israel; "until he pleads my case" (Israel told in Mic 6:1 to plead her case but ultimately God will plead it for her); "He will bring me out into the light; I will see his righteousness" (implies resurrection, eternal life and Christ ruling). V10- "my enemy will see it ... who said to me, 'Where is the Lord your God?'" (the Lord will be recognized). V11- the word for "walls" [Heb."gader" (1447) is not a city wall but a vineyard wall - Israel will be God's vineyard in the kingdom age (Isa 5:1-7) and boundaries will be extended when Christ reigns on earth (Psa 72:1-8). V12- a future Assyria? Millennial age? (Mic 4:1-3); V13- The earth will become desolate because of its inhabitants, as the result of their deeds(Armageddon and God's judgment will take its toll?). V14- (NIV) "shepherd" (7462),your people, your 'staff' [Heb (7626) can figuratively mean a clan or septer. Flock of your (Christ's ?) inheritance (Isa 53:10); "...in fertile pasturelands. Let them feed in 'Bashan' (a fertile land area) as in days long ago". V15-16- "As in the days when you came out of Egypt, I will show them my wonders. Nations will see and be ashamed, deprived of all their power..." V17-"They will lick dust like a snake (symbolic of sin Psa 72:8-9)...they will turn in fear to the Lord our God and be afraid of you." V18- forgiveness and mercy for the remnant of his inheritance (mercy for Gentiles too Rom 15:8-10). V19- "compassion...tread our sins underfoot...hurl all our iniquities into the depths of the sea" (echoes the Egyptian symbol of sin swallowed up by the Red Sea and the concept of baptism). V20- mercy to be shown to Abraham implying future resurrection and blessing (Heb 11:8,13,19. Hope for Gentiles too Gal 3:8,14,26-29).
There is growing unease in Israel. Diplomatic efforts with Assyria have failed. News comes almost daily of another city or nation fallen before the advancing armies. Assyria and her ruthless soldiers approach the borders.
Micah sits in his house patiently waiting. All around him the people panic, bribing and murdering to find some way out of this place, others scheming how to profit from it. As he waits, his relative, caught up in the fear of the moment curses his God: "Where is the LORD your God now when we need him!". Micah's answer is to continue waiting for God's salvation (Mic 7:7), knowing his relative won't live to see it (v10).
7:19 The way in which the sins of Israel are cast into ‘the depths of the sea’ is taken up by Jesus – Mark 5:13- in the healing of Legion who represents the sinful nation of Israel.
Though Micah prophesied more than 700 years before Christ, a number of things he says in this chapter appear to fit in with the ministry of Jesus. What are some of those specific things?
To quote one writer - "The fact that Jesus quoted Mic. 7 with reference to himself and his men and his work should be sufficient to establish that this Scripture must be read as a Messianic prophecy." The particular passage is v. 6 which is quoted by Jesus in Matt 10:35,36 when sending out his apostles two by two during his ministry. I'll go through the first half of the prophecy and point out some tie-in's to various incidents in Jesus' ministry. In doing so, try and read the passages with Jesus in mind - what he is seeing and thinking.
v. 1 - "...none of the early figs that I crave." Here's a close parallel to his cursing of the fig tree (Matt 21:19). He came seeking fruit for God and to satisfy his own hunger for faith in the nation, and found none. And by his cursing of the tree, he showed the fate of unrepentant Israel.
v. 2 - "The godly have been swept from the land; not one upright man remains..." In spite of the unique opportunities provided by John the Baptist's and Jesus' own ministries, the nation was in a terrible spiritual condition.
"All men lie in wait to shed blood; each hunts his brother with a net." Beside the efforts to disparage him, there were outright attempts during the 3 1/2 years to take his life (John 8:59; John 10:31,39; John 11:8; Luke 4:28).
v. 3 - "...the ruler demands gifts, the judge accepts bribes, the powerful dictate what they desire - they all conspire together." Think of Herod asking for a sign (Luke 23:8); of Pilate perhaps looking for a bribe (there is some circumstantial evidence when putting together all the gospel accounts that he did accept a bribe but ended up not fulfilling the conditions of it); of Caiaphas joining them in getting Jesus put to death. (See Peter's words in Acts 4:26,27).
v. 4 - "...The day of your watchman has come, the day God visits you. Now is the time of your confusion." Jesus warned of this within that current generation in his Mt. Olivet prophecy. "This generation shall not pass until all these things have happened" (Mat. 24:34). Also there's what he says in Lk. 19:44 - "...they will not leave in you one stone upon another, because you did not know the time of your visitation." Probably Jesus was alluding to this Micah passage when saying those things.
v. 5 - "Do not trust a neighbor; put no confidence in a friend." Here must be a reference to Judas - his companion and close friend (Psa. 55:13) betraying him.
v. 6 - "For a son dishonors his father, a daughter rises up against her mother, a daughter-in-law against her mother-in-law - a man's enemies are the members of his own household." This, as stated earlier, is what Jesus actually quotes in his warning to his apostles when sending them out. And therefore the importance of his follow up words - "if anyone loves father or mother more than me, he is not worthy of me." The spiritual family now becomes - to believers in Christ - of a higher priority and significance than one's own natural family, Jesus says.
v. 7 - "But as for me, I watch in hope for the LORD, I wait for God my Savior; my God will hear me." What is strongly implied here, if Jesus is taken as the speaker, is that even he, the Son of God, needed salvation.
v. 8 - "Do not gloat over me, my enemy! Though I have fallen, I will rise. Though I sit in darkness, the LORD will be my light." Here Micah uses the same word that Jesus uses for "resurrection" in Mark 5:41 when raising Jairus' daughter - "Talitha, kumi". So prophetically, Jesus would be categorically stating his belief in his own resurrection and ascension - "I will see his righteousness (v. 9)".
v. 9 - "Because I have sinned against him, I will bear the LORD's wrath, until he pleads my case and establishes my right." Here then is the first problem in the interpretation since obviously Jesus never sinned. Yet the great prototype, King Hezekiah, did and was punished severely and yet had a remarkable recovery when at death's door - due to his faith and sincere prayer to God for deliverance. There is a sense, though, in which it is applicable to Jesus in that he bore the sin of the people and was treated as a sinner. This idea can be seen in a wide range of Messianic prophecies of David and others which we know to be Messianic due to how they're used in the New Testament, yet speak of the sins of that person.
v. 10 - "Then my enemy will see it and will be covered with shame, she who said to me, 'Where is the LORD your God?' My eyes will see her downfall; even now she will be trampled underfoot like mire in the streets." Here is a prophecy of those who mocked and ridiculed Jesus when on the cross. Yet their comeuppance was near as Jesus said - "all innocent blood from Abel to Zechariah will be required of this generation" (Matt 23:35,36).
The 2nd half of this amazing prophecy can be read with reference to the Last Days and Jesus' 2nd coming and establishment of God's kingdom. Quite the remarkable prophecy - to say the least!
7:5 Micah describes a really horrible situation. That one could not even trust one’s friends or even one’s marriage partner. Hezekiah, the good king, was on the throne seeking to serve God whilst the people who were his subjects were far from him.
Even with all our technology, no one has been able to get there yet. We have been able to send people to the moon, we have been able to climb the highest mountains, and traverse the largest deserts, and even orbit the earth in space, but though there have been cameras down there, no one has yet got to the bottom of the ocean.
After six thousand years of forgiven sins, still no one has been able to get to the bottom of the sea to pick them up. They are gone. Gone for good. What an amazing God we have who hides our sins so well when he forgives us, that we can never find them again! Let's rejoice in his forgiveness, praise him, and live lives that honour him in love.
7:7 So friends and family cannot be trusted. The only source of faithfulness is to be found in God. We should learn from this. It is all too easy simply to become despondent when we are let down by our friends. However Micah shows the right way to respond. That is to recognise that when surrounded by treachery God is the only one who can be trusted.
7:9 A willingness to accept God’s judgment, it seems from this verse, is the way in which a man can be saved. This behaviour is the pattern of the way in which God, in Christ, forgives sins. Once a man recognises that he is a sinner and places trust in God, though the man deserves to die, can benefit from the saving work of Jesus.
7:10 The king of Assyria questioned the relevance of Yahweh when he said – 2Kin 18:34 – where the gods of the nations he overthrew were. It seems that Micah is commenting on that time.
7:20 The way in which the “truth” of this verse was to be fulfilled was in the provision of Jesus as the words are used in the New Testament LLuke 1:54,55,72 in the words of both Mary – Jesus’ mother and Zacharias – John’s father.
7:6-7 Notice the contrast. Family cannot be relied on but God can. This should be our emphasis – though often flesh and blood bonds seem stronger than friendship with God.
7:1 Micah speaks of a harvest which has been devastated. Fruit was to be gathered only for the farmer to discover that there was nothing to gather. This is exactly how the nation was in the days of Hezekiah.
3:2 'for in many things we offend all ...' indicates that there is a relationship between wanting to be a teacher and causing offence. Due to the weakness of the flesh those who would be teachers come in for careful scrutiny from those being taught. If one seeks to be a teacher one is more likely to be criticised for an imperfect life style than one who does not put himself forward in this way.
You must have heard it 'Who is he telling me what to do, don't you know about his failings!' If, on the other hand, the brother is seen to be wise in the word his words will be accepted without himself having to make claims for himself.
4:1 The word 'fightings' 3163 is defined by considering how it is used in the New Testament.
A consideration of the contexts of each occurrence helps to show what sort of things were striven about.
3:13 Notice the repetition of wisdom 13, 15, 17 The way that wisdom is used here shows that wisdom is seen in the way that a person behaves. It is not just head knowledge.
4:17 How do we think when we see a job that needs doing and avoid doing it? It seems that having seen a need we are obliged to respond to it.
3:12-17 The recurring use of 'wise' 'wisdom' against the background of 3:9 - in the image of God - takes us back to Eden. Adam and Eve, though in the 'image and likeness of God' wanted to be like the angels - the wisdom that the serpent presented actually destroyed the prospect.
draws on the time of Elijah. Just as Israel had to make a choice as to whether to serve Baal or Yahweh - there was no middle way - the same was true for James' brethren and for us also.
3:10 If the mouth pronounces both blessing and cursing then it shows an unclean heart. It is not possible to be clean part of the time and unclean at other times. It is all down to what motivates us. The slip from the way in Christ is not the same as the mind which is full of evil. So we should not despair over the occasional lapse. However if cursing is our normal reaction to something we do not like then we really do have problems.
3:17 Wisdom from above, this is true wisdom, the characteristics of which are now set against those characteristics which are taught by those around us. Wisdom can only be as good as the teacher. Not unlike the fruit that a tree bears.
Peace-loving is the part of wisdom that desires to get on with each other and will keep the doors of pleasant communication open.
Considerate. This is also translated kind, gentle, and courteous in other versions and is a quality lacking in our society.
Submissive or reasonable is a quality that is hard to grow in a world that tells us to put ourselves first. But submission to God and to each other is vital.
Full of mercy means that we are forgiving and compassionate.
Full of good fruit demands that we live our lives with godly characteristics that show in our actions.
Impartial. God created us all after his own image. Who are we to judge between one another?
Sincere. Other translations say, "Without hypocrisy." We need to make sure our lives show wisdom in every area - not just pretend wisdom on Sunday morning.
So let us pick on an area that needs to be developed in our lives and grow it so that our wisdom becomes the wisdom that comes from God.
Matt 5:9 - Blessed are the peacemakers: for they shall be called the children of God. Luke 20:36 - Neither can they die any more: for they are equal unto the angels; and are the children of God, being children of the resurrection. James 3:18 - Peacemakers who sow in peace raise a harvest of righteousness - NIV.
3:4 When James speaks of ships being driven by the wind he is thinking of sailing ships. Sailing ships were the only way one could make long journeys by sea in the first century. We know that but it is good to remind ourselves. So the ship that only has the wind to direct and move it can change direction through the actions of a small piece of wood. As we reflect on that point consider the devastation a word can cause.
4:4 ‘enemy of God’ – what one is if one is a friend of the world –contrasts with Abraham who was the ‘friend of God’ James 2:23. Look at Abraham’s life and you will learn how we can avoid being a friend of the world.
What persuades us to act in a certain way depends upon our way of thinking. In other words, our motives are influenced by our attitudes. To know what is right is not good enough. To think and act right, after knowledge, is required. That is the reason Paul exhorts us to examine ourselves to see that our thoughts and actions are compatible with our knowledge (2 Cor 13:5). If not, spiritual dissonance will occur. James points out an example of this disconnect in 4:3.
3:11-12 The examples given by James are so obvious. We would not expect a fountain to provide both salt and sweet water. However we are ready to accept that both good and evil things do come out of our own mouths.
Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man (Col 4:6).
let every man be swift to hear, slow to speak, slow to wrath (Jas 1:19).
A soft answer turneth away wrath: but grievous words stir up anger (Prov 15:1).
4:3,4 This time has certainly arrived. In the 1960’s it was publicly declared that God is dead as Humanism permeated society more rapidly than any time previous. Since that time, the population in the western nations has drifted further and further away from knowledge of Yahweh.
New Age spiritualism has increased, as people seek to be comforted and guided. But, latter-day gurus are selling sugar-coated myths which people have itching ears to hear. This ostrich mentality is dangerous. An ostrich, having his head buried, feeling comfortable and believing that no danger exists, will not see the truck that runs him over.
Yahweh will come with vengeance to those who refuse to believe in Him (Rev 21:8). Like the ostrich, unbelievers will not be expecting disaster, but, unlike the ostrich, they will know what hit them.
4:10-11 Speaking evil of our brother is a consequence of not being humble. So these two verses are not presenting two unrelated topics. They are fundamentally linked and challenge our way of thinking.
3:6 Whilst the tongue does damage others – ‘the course of nature’ it actually defiles the one who speaks ill of others also. That is the ‘body’ it defiles.
3:13 Who then is wise echoes Hos 14:9 marking the point that the truth of what James is saying is only seen by those who are wise in the things of God.
We may read the parallel of this passage in 1Pet 5:6.
Let me begin by stating what humility is not. Humility is not a calculation to be lowly, it is not self-effacement, it is not being negative or passive; it is not condescending.
Humility is the absence of mock modesty and indivisible honesty. Integrity is very much an important element. Humility is seeing ourselves through God’s eyes, measuring ourselves by His word, and not by others; humility is covering the frailties, weaknesses, and infirmities of fellow man, overlooking their unkindness and malice, being submissive to God’s Word in reverential fear. Humility is love-mastered, Christ being our greatest example.
Christ demonstrated humility to us in three ways: 1) He made himself of no reputation. 2) He took upon himself the form of a servant. 3) He became obedient to death. To develop true Biblical humility, we must be faithful, loyal, and constant in the Word. Indeed, our humility is measured by the meekness of Christ (Phil 2:5-11).
Worldly philosophy dictates that the good guys finish last. Pride is exalted and humility abased. But, the time is coming when those considered last by the world will be shown to be the first, and those who were considered first by the world will be exposed as those who came in last (Matt 20:16). Remaining steadfast in the Word, and striving to develop the high standards required of the Lord, we will never finish last despite appearances.
3:13 It is all too easy for us, when we “know” what we are saying is right, to presume to press our “wise” words on others who ought to accept what we are saying. This is exactly what Job’s friends were doing to Job. Appealing to their own wisdom as a reason why Job should listen to them.
3:14 Notice the bitterness and strife is in the ‘heart’. It is not good enough to just not manifest such wrong attitudes. Such thoughts should not even form part of our thinking. Jesus’ teaching – Matt 5:22 - is the basis for this instruction.
3:7-8 We may look on in awe at the way a man or woman can train a dog to do wonderful things. However do we have the same awe for the brother or sister who can master their tongue? Or more particularly do we stand in awe of Jesus who never sinned with his lips?
“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... There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?” (cf. Rom 14:10-13,16).
A) We are not to be deceived (Matt 24:4; Luke 21:8; Eph 5:6; Col 2:8; 2Thess 2:3). This requires judging.
We are told to try the spirits because of the many false preachers (1John 4:1; cf. Acts 20:28-31; Gal 2; 5:12). This requires judging: do they pass or fail the test according to the Word (Isa 8:20)?
God has given us the gift of judging, but He also revealed how we are to judge (cf. Eph 4:11-19). Judging for us is necessary for the preservation of the Truth (doctrinal), which includes our actions based on the Word (cf. Rev 2:2). Matt 7:1is often cited that we are not to judge one another. This is typically brought forward to challenge those who test the writings, words, and actions of other believers. Christ calls them, “hypocrites.” In its wider context we can see that it specifically identifies how to judge righteously, not wrongly (v. 5)! The same mistake is made when we read James 4:12, in which the wider context tells us the need to purify our own hands and hearts, not others. James calls them, “double minded” (v. 8).
B) We are exhorted not to judge the hearts and motives of one another, which is impossible for us to do, and which is solely Christ’s responsibility (cf. Psa 7:9; Acts 10:42-43).
4:7 It is all about filling our minds with profitable thoughts and our lives with profitable actions. If our lives are full of the right things there will be less inclination and time to pursue inappropriate thoughts and actions.
Strong words indeed; but what does James mean? Surely if we want to be friends of God, we should be a friend of the World, doing what we can to help others and get involved with making that world a better place? Well, apparently not. James says that we can either be a friend of God, or a friend of the world, but not both. The idea is of a husband married to one wife. If he swaps that woman for another he and she are adulterers.
The Bible presents a radically different view on this than what would seem common sense to us. We've seen Jesus healing sick and Elijah providing oil for the widow, so we have the vague notion that we should get involved with the community around us. What we forget, or perhaps never have been told, is that Jesus deliberately went to the household of faith, namely the children of Israel who were God's special people. When he came to others who were not of this faith, he tested them to see whether they were allied to that faith before healing them. Likewise at the time of Elijah, Israel had turned to idolatry and rejected God, so he instead let his blessing rest on a woman who was going to be providing for him and to all intents and purposes being his family for a time. We must not forget that Abraham was called away from the world to live in tents with his family and servants. The one who decided to befriend the world, his nephew Lot, suffered dire consequences for his decision (see Gen 19).
This verse may sound like a contradiction, but if we can make the distinction that there are areas in which we are to judge and areas we are not to will greatly help in avoiding the confusion whether we are or are not to judge. Matt 7:1 is often taken out of context. We must not judge according to appearances, but judge righteously according to the scriptures (John 7:24).
James is addressing those who judge according to appearance and in James 4:12 what he is really saying is, “Who do you think you are to judge another?” They were speaking evil of other brethren/sisters and in doing so they were speaking against the royal law of love (cf. James 2:8,12); they had the spirit of criticism, fault-finding, back-biting, judge them as narrow-minded and merciless with a very critical and censorious attitude toward another, all of which is condemned by the law of (agape) love, as well as being a violation of God’s law. When we truly agape love one another, we would not be spreading gossip, condemning, back-biting, or fault-finding. It is as Scripture says, “And above all things have fervent love among yourselves: for love shall cover the multitude of sins” (1Pet 4:8).
Those who speak unkindly of another sister/brother in Christ has not recognized the righteousness, sovereignty, and validity of the law of love. We dethrone Christ and sit in his judgment seat! We sit as judges, usurp the law, and violate it. Judging by appearances has never been entrusted to us, but reserved to the one who judges righteously according to the Word of Truth (cf. Rom 14:10; 2Cor 5:10). It is the Lord’s prerogative and we have no right to usurp it in relationship to one another. To our own Master we stand or fall (Rom 14:4). It is wrong to judge one another in this area. Christ only has the right to save and the right to destroy; he is the judge, therefore, he will decide who is saved and who is not; we are not to judge this before the time (1Cor 4:3,5).
God is able to save us, but God’s law does not know clemency any more than man’s law when broken. Would a judge pardon every guilty person who came before him? He would soon be removed from the bench. The law demands that the penalty of sin be fully met. God is love, God is merciful, but He is also a righteous Judge who will by no means clear the guilty (Exo 34:7; Num 14:18; Nah 1:3).
“Who do you think you are?” is a solemn question. Who do we think we are? Are we sinless? We need to be very careful about our weaknesses, and we need to be very careful about our speech, especially about one another (Prov 18:21).
3:8 In speaking of poison being under the tongue we are reminded of the words of Paul – Rom 3:13.
4:3 We doubtless never consider that our prayers are offered for things that we want as a desire to satisfy our lusts. We probably see such asking as relating to material things. However we should understand that such requests are not necessarily for material things for ourselves It could be that, even when praying for the benefit of others, that our ultimate motivation is self centres. All our prayers should be God centred, even if we are speaking about the wellbeing of others.
Don't criticise: Help! Leave the judging to God, where it belongs. Anybody can criticise, and most do. It takes no brains, ability, preparation or effort: just a small mind and a loose tongue.
Critics are always in oversupply. Helpers and doers and builders are always scarce, for that takes effort and self-sacrifice and intelligence and patience and love, which are not natural, animal, human characteristics, like criticism is.
Criticism comes built-in and ready-made: part of the universal diabolos. Every unnecessary critical word is a mark against us at the judgement seat. We may be thoughtlessly compiling quite a formidable record for that dread day.
3:1 The word “master” <1320> which is sued here is one who would be a teacher, like a rabbi. This is the kind of master we should avoid trying to be. We should be teachers but it is the word of God that is the instructor and we are the mouthpiece for presenting what the word says, not the mouthpiece through which our own opinions are promulgated.
How is it possible to be friends with unbelievers and still be faithful to the teaching of this verse? Yet, time and time again, I come across professing believers justifying their friendships with the world on the guise of wanting to teach them the Truth! But, there is more! If they were once Christadelphians who left the Truth, the consensus is it is OK to be their friends in hopes of bringing them back. They either redefine the Biblical command on friendships, thinking they are more loving and merciful than those who keep this Biblical injunction, or they simply do not understand this verse.
This verse specifically likens friendship with the world to be adultery. No matter how nice and loving we think they are, they are in fact outside of the realm of true believers in their beliefs and practices, and, thus, adulterers, idolaters, and enemies of Yahweh (cf. 1Cor 5:9-13;1Cor 15:33)! This includes those who were in the Truth, but left (1Cor 5:11; Eph 5:3-7,11; 2Pet 2:20-22). They are no longer brethren or sisters of Christ, yet some actually call them brother or sister, and obstinately refuse correction. The Bible calls these "heretics" (Titus 3:10; 2Pet 2:1,2)! This is so unbelievable, it makes one question these "believers" - of what? Living in an ungodly world, we cannot extricate ourselves from communicating with them, teaching them (2Tim 2:24-26), but we must avoid their friendships! There is a big difference between the one and the other.
Disobedience to this command contributes to the continuing increase of disputes, hurling insults at those who disagree with them (cf. 1Cor 15:33; 2Cor 6:14)! It is to sow discord among the brethren, which Yahweh hates (Prov 6:19). Yahweh likens these as “adulterers and adulteresses,” His enemies! The Bible distinguishes those “of the world” (1John 4:5), “are not of the world” (John 15:19) and “taken out of the world” (John 17:15) for a reason – a good one at that!
Brother AT Jannaway wrote in August 1930, “The selection of friends is subject to divine commandments, and very stringent commandments. ‘Enter not into the path of the wicked' - with ‘an angry man thou shalt not go’ – ‘Touch not the unclean' (Prov 4:14; 22:24; 2Cor 6:17). ... Much of the unfaithfulness and worldliness to be seen in certain sections of the brotherhood arise from fraternizing with those who are not in subjection to the Word.” (Emphasis added).

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