James Chapter Three: Counting the Cost of Teaching

 

James 3:1b …knowing that we shall receive a stricter judgment.

 

The term judgment (condemnation in the KJV) is the Greek word “krima,” and its definition is revealing. It is rendered “condemnation” or “judgment” five times in the New Testament: in Luke 23:40, 1 Corinthians 11:34, 1 Timothy 3:6, Jude 4, and here in James. In Luke one thief from the cross rebukes the other, reminding him that both are under the judicial condemnation their crimes justly warranted. Paul cautions the Corinthians not to make a mockery of their Fellowship when taking the bread and wine, lest they suffer condemnation for it. Paul, when explaining the parameters for appointing a bishop in the church, informs Timothy that they ought not to be a novice in the faith, unless he is condemned like the devil. Finally, Jude warns his audience about ungodly men infiltrating the church, corrupting the faith he desires the saints to earnestly contend for and meriting judgment for it.

Krima is defined as: “the sentence pronounced [against a crime], a verdict, a condemnation, the decision resulting from an investigation.” The idea behind the term incorporates a legal judgment. Referencing Luke 23:40 one more time, their “condemnation” was just because, as criminals they had broken the Roman law and been sentenced. They were simply suffering the decision their actions brought upon them.

 

The apostle Paul condemns false teaching in no uncertain terms when he addresses the Galatian church: “But even if we (Paul and his companions) or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed,” Galatians 1:8, 9. The Greek in this text is the word “anathema” and one meaning it conveys is “a thing devoted to God for its destruction.” Paul, so fervent in the spirit for the purity of the gospel of Christ, in the harshest language he could generate, called down a curse from God on anyone who would pervert the “simplicity that is in Christ,” 2 Corinthians 11:3. Like the Corinthian church, that apparently was indulging false apostles (2 Corinthians 11:13, 15), the Galatian church had fallen head first into legalism. Galatians is closely tied to the incident that fostered the Jerusalem council in Acts 15, which was triggered by certain teachers that were telling Christians: “Unless you are circumcised according to the custom of Moses, you cannot be saved,” Acts 15:1. Paul and Barnabas disputed this with these men, and the matter was taken up before the elders of the church. The debate was settled when James quoted Scripture, showing that God’s intention was always to reveal Himself to the Gentiles so we might seek Him, Acts 15:15-17. He further clarifies (correcting and admonishing) “We have heard that some who went out from us have troubled you with words, unsettling your souls, saying, “You must be circumcised and keep the law”’—to whom we gave no such commandment,” Acts 15:24.

 

In like manner Paul boldly approaches the Galatian church. Why? Because false teaching conforms to our carnal interests one way or another, 2 Timothy 4:3, 4. It is a contagion, and its effect was such that Peter and Barnabas were apparently swept up in a wave of legalism, Galatians 2:11-13. As we learned from Moses earlier, Peter and Barnabas were just men, fully capable of sinning and falling into error. It explains Paul’s zeal for doctrinal purity. Notice the difference in his stance between doctrine and intention.

 

“Some (brethren) indeed preach Christ from selfish ambition, not sincerely, supposing to add affliction to my chains…What then? Only that in every way, whether in pretense or truth, Christ is preached; and in this I rejoice, yes, and will rejoice,” Philippians 1:16, 18.

 

The gospel was not being corrupted or Scripture twisted by these envious preachers. With the gospel intact, Paul rejoiced that even those who wanted to harm Paul by “stealing his thunder” were only planting and watering along with him. Paul was happy not because these brethren were insincere, but because they still taught Christ crucified for our sins. But the Galatian church, emphasizing law obedience, elevated obedience to the Savior’s position and in effect, corrupted the gospel and dethroned their Lord. His impassioned epistle, utterly filled with heartfelt grief, culminates with: “You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace,” Galatians 5:4. The Mosaic Law could never save to begin with, Galatians 3:11, 21-24, Acts 15:9-11. It is faith alone in Christ alone that saves us, Galatians 3:26.

 

Those that add, subtract or alter God’s word will answer for it. Not to us, their peers, but to God, whose word it is and whose truth will not suffer the indignity of our lies. To those of us that desire and believe we are called to be teachers, Jude reminds us “to contend earnestly for the faith which was once for all delivered to the saints,” Jude 3. Paul encourages us to “earnestly desire the best gifts,” 1 Corinthians 12:31, among which is teaching, 1 Corinthians 12:28, Romans 12:7. So, my brethren, are we followers of Christ, zealous for His word, jealous for the gospel’s purity and hopeful for the salvation of the lost? Consider, each of us, where we stand in our faith. Are we more Lutheran, or Baptist, or Calvinist, Wesleyan, et al., than we are Christians? Denominations confuse sound teaching, and often do so because the opinions and conjectures of men become gospel, and party lines form to protect one camp of saints from contamination by another. Paul denounced this line of thinking as carnal, i.e., governed by human nature instead of the Spirit of God, 1 Corinthians 3:3, 4. A teacher must be ready to convey truth to their listeners regardless of denominational boundaries.

 

Peter says in regard to portions of Scripture: “As also in all of (Paul’s) epistles, speaking in them of these things, in which are some things hard to understand, which untaught and unstable people twist to their own destruction, as they do also the rest of the Scriptures,” 2 Peter 3:16. Herein lay another reason why teachers are necessary: to safeguard doctrinal integrity from corruption from within the church. Apologetics or “giving an answer” is a field of study that focuses on responses or explanations to the challenges the Christian faith faces. And God will give such people words and logic to withstand and confound those opposed, both within and outside professing Christendom by His Holy Spirit.  But woe to those teachers who twist the Scripture as Peter above stated. They do so to their own spiritual destruction.

 

Not every one of us will be led to all truth the same way. God gives teachers, perhaps just for that reason, that He may impart truth to us through another believer that we would not have known without their wisdom. If this is how God chooses to teach us, then let us submit and listen, comparing what we hear with Scripture always, “searching the Scriptures daily to find out whether these things (are) so,” Acts 17:11. Our rule and authority is the Bible, not man’s word. Every teacher is to be heeded only so far as his or her message conforms to God’s word. And every teacher ought to be prepared to give an account at the judgment seat for the deeds done in the flesh. So let’s adhere to “sound doctrine”: partnered words Paul offers to Timothy and Titus four times, and twice mentioned as “sound words” and “sound speech”. Our understanding of doctrine should be no less.