Our Old Testament readings for today introduce us to the underlying reason for Israel’s fall:
“… For Jerusalem is ruined, and Judah is fallen: because their tongue and their doings are against Yahweh, to provoke the eyes of his glory … “ (Isa. 3:8).
There was then, a twofold failure in Israel – 1st their tongue, and 2nd their doings. Both that which they said, and that which they did were in opposition to the ways of their God. By way of exhortation, we need to heed their example of unbelief, lest we also fail in this two particulars.
Words
James chapter 3 cautions us to have control over the things that we utter:
“… the tongue is a fire, a world of iniquity: so is the tongue among our members, that is defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell … the tongue can no man tame; it is an unruly evil, full of deadly poison” (Jas. 3:6, 8).
The damage that a loose tongue can cause is immeasurable. Gossip is like a wildfire – it spreads very rapidly, and causes much harm. The solution is for those who hear the gossip not to pass it on any further – that way, the fire will be contained, and burn itself out. So it is written: “where no wood is, there the fire goeth out: so where there is no talebearer, the strife ceaseth” (Prov. 26:20). We must individually provide no fuel to the fire – and certainly not spread the gossip to others.
According to James, the tongue is also “full of deadly poison”. Paul also speaks of this, describing the speech of the ungodly: “their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness” (Rom. 3:13-14). The lips of the unrighteous (vs 10), send out the poison of serpents – words are the vehicles of meaning, and the serpentspeak of men of the world can only bring death and destruction to those who heed it. We must always avoid speaking lies – like the original serpent – that can cause others to fall.
This brings us to consider another aspect spoken of by James: “… For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body” (Jas. 3:2). It is all too easy to give offence by foolish talking, and unguarded lips – the disciple of Christ must always consider the impact of what they say upon others. Their words must bear no malice or wickedness, but impart grace to the hearers: “Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man” (Col. 4:6). And again, “The words of a wise man’s mouth are gracious; but the lips of a fool will swallow up himself. The beginning of the words of his mouth is foolishness: and the end of his talk is mischievous madness …” (Eccl. 10:12-13). And to this, we can add the example of the wisest man of them all, even Messiah himself: “ … all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Lu. 4:22). Salt is a preserving influence, as well as a seasoning – both aspects will be present in the utterances of the righteous.
In the age in which we sojourn, there is much talk of individual human rights, including freedom of speech. Men and women have a “right” to say whatever they please – yet this is not a new thing, the Psalmist spoke of this very same aspect:
“Yahweh shall cut off all flattering lips, and the tongue that speaketh proud things: Who have said, With our tongue will we prevail; our lips are our own: who is lord over us?” (Prov. 12:3-4).
The underlying assumption is not new: like the time of the Judges of Israel, every man does that which is right in his own eyes (Cp. Jud. 17:6), and every man speaks that which he chooses. Under an assumed freedom of action and speech, men please themselves, yet they remain under the yoke of sin: “While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage” (2 Pet. 2:19). Being the servants of sin, they shall reap death at the last, for nothing can save the unrepentant sinner from the folly of his own way. So Messiah taught: “every idle word that men shall speak, they shall give account thereof in the day of judgment” (Mat. 12:36) – our words will be highly pertinent as to how we will stand in the judgment to come.
Those who are wise will speak wise sayings, which are in harmony with the words that their Creator has uttered. The admonishment is given: “If any man speak, let him speak as the oracles of God” (2 Pet. 4:11), and this can only happen if a man has the Word in his heart. Hence it is also written:
“Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord”
And then he continues:
“And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father. By him.” (Col. 3:16-17).
Here is the secret to success in things pertaining to the Truth – be filled with the Word of Christ richly. To ensure that all that we speak and do reflects thanksgiving to God for his mercies and lovingkindness extended toward us.
Deeds
Both what we say, and what we do should be “all in the name of the Lord Jesus” – and both aspects are required for a balanced walk in the Truth. We need to speak graciously – but also live wisely in a manner that is fitting for disciples of the Lord. Hence Messiah addressed those whose religion was in words only: “Why call ye me Lord, Lord, and do not the things which I say?” (Luk. 6:46). And again, he warned about the scribes and Pharisees: “The scribes and the Pharisees sit in Moses’ seat: All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say and do not” (Mat. 23:2-3). We must both say, and do in order to be accepted of the Lord.
In his Epistle to the Galatians, Paul describes the various means by which men might exert their energies – and the consequences of them:
“For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. And let us not be weary in well doing: for in due season we shall reap, if we faint not” (Gal. 6:8-9).
There are therefore only two classes in the Divine estimation: those who sow to the flesh, and those who sow to the spirit: it is clear which category we would desire to be part of.
Again, James demonstrates the importance of demonstrating faith by the things that we do:
“be ye doers of the word, and not hearers only, deceiving your own selves” (Jas. 1:22).
And again:
“… even so, if it hath not works is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works” (Jas. 2:17-18).
It is not that we can earn salvation by works, but rather that our works should demonstrate a living faith. Living men move and do things – dead men do nothing and cannot move. The ecclesia at Sardis had this problem: “I know thy works, that thou hast a name that thou livest, and art dead” (Rev. 3:1). Not that they had no works, for Messiah acknowledged their works. Rather, their works did not manifest their faith – hence they were spiritually dead.
TWO DECLARATIONS
Returning to our reading in Isaiah chapter 3, we find that the sin of Israel was open and easily discernible:
“The shew of their countenance doth witness against them; and they declare their sin as Sodom, they hide it not …” (Isa. 3:9).
They made no efforts to cover up their sin, they were quite open about what it was they were doing. Like Sodom, their wrongdoing was laid bare for all to see. And significantly, that is the case in our age: there are at least 4 Christadelphian websites known to the present writer, where the sin of Sodomy is openly endorsed as being acceptable conduct: there seems to be no effort to hide it, or cover it up. There is very little opposition – if any at all – to it, such are the days in which we live. The situation is described by Paul:
“Some men’s sins are open beforehand, going before to judgment; and some men they follow after. Likewise also the good works of some are manifested beforehand; and they that are otherwise cannot be hid” (1 Tim. 5:24-25).
But by contrast to those who provided an open declaration of sin, in Messiah we behold a declaration of Yahweh’s Righteousness. The Apostle described Christ Jesus “Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the redemption of sins that are past, through the forbearance of God. To declare, I say, at this time His Righteousness: that he might be just and the justifier of him which believeth in Jesus” (Rom. 3:25-26).
In the example of the Lord Jesus Christ, we see One who was righteous in both word and deed. He was able to link the two together as part of a Divine process:
“Believest thou not that I am in the Father, and the Father in me? The words that I speak unto you I speak not of myself: But the Father that dwelleth in me, he doeth the works” (Jno. 14:10).
The work of the Lord Jesus Christ was a work of God in him. Of him, it was said that:
“the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of Grace and Truth” (Jno. 1:14).
And again, this was the witness of John:
“… no man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him” (Jno. 3:18).
The spirit of the Lord Jesus Christ, was one of self-denial, and a desire to perform his Father’s Will:
“… then said I, Lo, I come (in the volume of the book it is written of me) to do thy Will, O God” (Heb. 10:7).
So it was that “even Christ pleased not himself” (Rom. 15:3). His prayer was always “nevertheless not as I will, but as thou wilt” (Mat. 26:39, 42, 44). We look to him as the supreme example therefore, of one who was wholly righteous in both words and deeds.
In these things we see the true spirit of the followers of Christ. In all utterances and actions, the desire must always be to do the Father’s Will. This is the true spirit of the Sabbath – a cessation of mortal labours and words: “… Nor finding thine own pleasure, nor speaking thine own words …” (Isa. 58:13). Rather than to be lovers of pleasure more than lovers of God, we must let the mind and words of Christ dwell in us richly. In all that we say and do, the overriding concern must be, Will the cause of the Truth be advanced in those things? Only we can know the answer: yet the day must surely be near when the thoughts and intents of the heart shall be revealed, and when what we say and do will determine our ultimate destiny.
Christopher Maddocks
