Look in the Book (The Mirror of the Word)

Look In The Book (The Mirror Of The Word)

(James 1:23–27)

Introduction: In visiting yesterday with the former pastor of Piney Grove, Brother J. T. Hollingshed, he made a statement that you and I have heard him make many times. He said that the word Bible means “the book of books.” And so it is. It is an important book. It is an incomparable book. It is an inexhaustible book. And it is a book in which we can all see ourselves as we really are, for James describes it as a mirror. And as we see ourselves as we are and respond appropriately, there will be both blessing and benefit in our spiritual lives.

John MacArthur mentions that James gives three tests of a true believer here in chapter 1… The first was his response to trials (1:2-12). The second was his response to temptation (1:13-18). The third is his response to the truth revealed in the Word of God (1:19-27). In 1:19-27, James focuses on two major truths relating to that evidence. First, saving faith is marked by a proper reception of Scripture as the Word of God (vv. 19-21). Second, it is marked by a proper reaction to the word, reflected in an obedient life (vv. 22-27). MacArthur goes on to say of the true believer that… In relation to himself, he is willing to apply the Word without deception (1:22b-26); in relation to others, he willing to apply the Word without selfishness (v. 27a); and in relation to the world, he is willing to apply the Word without compromise (v. 27 b).

Do we apply the Word of God when we hear it? Are we both hearers and doers of the Word? As James discusses our response to truth, he says in James 1:22 that if we assume that hearing is all that is needed with regard to God’s word, then we “deceive ourselves.”

We must “look in the Book,” and when we do, we will find that… I. There Is A Reflection To Be Found In The Word (James 1:23–24)

The Thayer’s Greek Lexicon says of the word “glass” (NT:2072 – esoptron) that it means “a mirror,” and… The mirrors of the ancients were made, not of glass, but of steel. A. T. Robertson similarly said… The mirrors of the ancients were not of glass, but of polished metal (of silver or usually of copper and tin). In writing on this mirror concept, Warren Wiersbe mentions “examination” and says… This is the main purpose for owning a mirror, to be able to see yourself and make yourself look as clean and neat as possible. As we look into the mirror of God’s Word, we see ourselves as we really are.

A. James Mentions The Reflection Of The Natural Face (James 1:22-23) But be ye doers of the word, and not hearers only, deceiving your own selves. {23} For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: The other week, I mentioned the familiar image from the old television show, “Happy Days,” when the “Fonz” character would stand in front of a mirror preparing to comb his hair, only to stop and put his hands out as if to suggest that no combing or primping was necessary. That seems to be what we do when we see ourselves in the mirror of God’s Word. We are altogether satisfied with what we see; and even if we do see flaws, we are content not to change. In our thinking, no response or reaction is necessary. It is enough to simply look in the mirror, or (in the context) it is sufficient to merely hear the word. We think it is like a notice received by mail saying, “No action is required on your part.” 1. In Mentioning The “Natural Face,” He Definitely Has Our Humanity In Mind (James 1:23) For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: A. T. Robertson explained that… His natural face to prosoopon tees geneseoos autou. (means) “The face of his birth” (origin, lineage, nativity). Thus, he is referring to our Adamic face, or our human face. natural – Greek 1078. genesis, ghen'-es-is; from the same as G1074; nativity; fig. nature:--generation, nature (- ral). face – Greek 4383. prosopon, pros'-o-pon; from G4314 and ops (the visage; from G3700); the front (as being towards view), i.e. the countenance, aspect, appearance, surface; by impl. presence, person:--(outward) appearance, X before, countenance, face, fashion, (men's) person, presence. 2. In Mentioning The “Natural Face,” He Doubtless Has Our Heart In Mind The Jamieson, Fausset, and Brown Commentary states… His natural face, [to prosoopon tees geneseoos] – the countenance of his birth: that he was born with. As a man beholds his natural face in a mirror, so the hearer perceives his moral visage in God’s Word. This faithful portraiture of man’s soul in Scripture is strong proof of its truth. In it we see mirrored God’s glory as well as our natural vileness.

B. James Mentions The Reflection Of The Neglected Face (James 1:24) For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. Adam Clarke wrote… [Beholding his natural face in a glass] This metaphor is very simple, but very expressive. A man wishes to see his own face, and how, in its natural state, it appears; for this purpose he looks into a mirror, by which his real face, with all its blemishes and imperfections, is exhibited. He is affected with his own appearance; he sees deformities that might be remedied; spots, superfluities, and impurities, that might be removed. While he continues to look into the mirror he is affected, and wishes himself different to what he appears, and forms purposes of doing what he can to render his countenance agreeable. On going away he soon forgets what manner of person he was, because the mirror is now removed, and his face is no longer reflected to himself. Albert Barnes said… When we hear the word of God, it is like a mirror held up before us. In the perfect precepts of the law, and the perfect requirements of the gospel, we see our own short-comings and defects, and perhaps think that we will correct them. But we turn away immediately, and forget it all. If, however, we were “doers of the word,” we should endeavor to remove all those defects and blemishes in our moral character, and to bring our whole souls into conformity with what the law and the gospel require. 1. There Is An Intent Focus That Takes Place John MacArthur wrote… Katanoeo (looks / or “beholding” in the KJV) is a strengthened form of the verb noeo, which means simply to perceive, or look at something. The compound verb James uses here, however, carries the additional idea of careful, cautious consideration of what is being looked at. A. T. Robertson says the word means “to put the mind down on (something), to consider attentively, to take note of.” 2. There Is An Immediate Forgetfulness That Takes Place straightway – Greek 2112. eutheos, yoo-theh'-oce; adv. from G2117; directly, i.e. at once or soon:--anon, as soon as, forthwith, immediately, shortly, straightway. forgetteth – Greek 1950. epilanthanomai, ep-ee-lan-than'-om-ahee; mid. from G1909 and G2990; to lose out of mind; by impl. to neglect:--(be) forget (-ful of). John MacArthur said… A person who looks at God’s Word, even if it is carefully and accurately done, and yet does not apply the truths he has discovered to his own life, is like someone who immediately forgets what he has just seen in a mirror – except that the consequences are immeasurably worse. John Calvin wrote… Heavenly doctrine is indeed a mirror in which God presents himself to our view so that we may be transformed unto his image, as Paul says in 2 Corinthians 3:18. But here he speaks of the external glance of the eye, not of the vivid and efficacious meditation which penetrates into the heart. It is a striking comparison, by which he briefly intimates, that a doctrine merely heard and not received inwardly into the heart avails nothing. In his commentary on James, Hamilton Smith said… The one who prides himself that he knows the word, and yet does not himself obey it, will only deceive himself as to his true condition before God. He is using the word merely as a mirror to see himself for a moment, and think no more about it. His ways are not governed by the word. II. There Is A Reward To Be Found In The Word (James 1:25)

(James 1:25) But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.

I am referring to a reward based upon the reference here to being “blessed in his deed.” And Albert Barnes explains being “blessed in his deed” by saying… [This man shall be blessed in his deed] Margin, doing. The meaning is, that he shall be blessed in the very act of keeping the law. It will produce peace of conscience; it will impart happiness of a high order to his mind; it will exert a good influence over his whole soul. Psalm 19:11. “In keeping of them there is great reward.” The Theological Dictionary of the New Testament says of the word “blessed” (NT:3107 – makarios) that… Blessedness is fullness of life and … The special feature in the NT is use of the term for the distinctive joy which comes through participation in the divine kingdom.

A. The Reward Comes Through Faithful Looking (James 1:25) But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. John MacArthur writes… James here uses an even stronger verb for looking thatn in verse 23. Parakupto (looks intently) means to bend over and carefully examine something from the clearest possible vantage point. It is the verb used by Luke to describe Peter’s looking into the empty tomb after Jesus’ resurrection (Luke 24:12) and by John of both Peter’s and Mary’s looking into the same tomb (John 20:5, 11). The person who looks intently at God’s Word, the perfect law, the law of liberty, examines it to discover its deepest and most complete meaning. For him it is not a mere exercise of curiosity, as with the forgetful person just mentioned. When he discovers a truth, he abides by it, understanding that this is the purpose for the Lord’s revealing it to men. God did not reveal His Word simply to be learned, but to be obeyed and applied. Adam Clarke wrote… [But whoso looketh into the perfect law] The word parakupsas, which we translate “looketh into,” is very emphatic, and signifies that deep and attentive consideration given to a thing or subject which a man cannot bring up to his eyes, and therefore must bend his back and neck, stooping down, that he may see it to the greater advantage. 1. There Is An Objective Aspect In Our Looking What is it that we are looking into? James calls it “the perfect law of liberty.” And some believe that this is specifically the Gospel, while others view it as “the law of God or His will” (Barnes). But James has been referring to the totality of God’s Word, so that must be what is meant by “the perfect law of liberty.” It is God’s revelation that is meant here. The Jamieson, Fausset, and Brown Commentary says… Perfect law of liberty – the Gospel-rule of life, perfect and perfecting (shown in the Sermon on the Mount, Matthew 5:48): making us truly walk at liberty (Psalm 119:32,45). Warren Wiersbe said… Why does James call the Word of God “the perfect law of liberty”? (James 1:25) Because when we obey it, God sets us free. 2. There Is An Ongoing Aspect In Our Looking and continueth therein The Jamieson, Fausset, and Brown Commentary says that there is a contrast here with that one that “goeth his way” in James 1:24. A. T. Robertson said that the word “continueth” (Paramenoo) means “to stay beside.” Adam Clarke wrote… [And continueth] Parameinas. Takes time to see and examine the state of his soul, the grace of his God, the extent of his duty, and the height of the promised glory. The metaphor here is taken from those females who spend much time at their glass, in order that they may decorate themselves to the greatest advantage, and not leave one hair, or the smallest ornament, out of its place. The Thayer’s Greek Lexicon says that the word “continueth” (NT:3887 – parameinas) means… To remain beside, continue always near (and continues to do so, not departing till all stains are washed away). Barnes says… [And continueth therein] He must not merely look at the law, or see what he is by comparing himself with its requirements, but he must yield steady obedience to it. B. The Reward Comes Through Faithful Living (James 1:25) But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. 1. There Is A Different Way Involved In The Life Of Blessing being not a forgetful hearer As is seen in verse 24. This describes one who does not immediately put the Word out of their mind after they are confronted with it. A. T. Robertson says that the phrase means “not a hearer of forgetfulness” or one “marked by forgetfulness.” 2. There Is A Doing Of The Work Involved In The Life Of Blessing The Jamieson, Fausset, and Brown Commentary says… Doer of the work - rather, ‘of work:’ an actual worker. Blessed in his deed, [poieesei] - ‘in his doing.’ This describes one is not just listening to the Word but living the Word through their work. Cf. (Joshua 1:8) This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success.

III. There Is A Religion To Be Found In The Word (James 1:26–27)

Ken Trivette said… Occasionally when I have witnessed to someone I have been asked, “What religion are you,” or “What’s your religion?” I know that what they are asking me is what denomination am I. In James 1:26-27, we see James talking about religion. The word “religion” is found five times in the New Testament. Two of those occurrences are in our text. The word “religious” is found twice in the New Testament. One of those occasions is in our text. What does the Bible mean when it talks about religion? At the very beginning let me make it clear that when the Bible speaks of religion, it is not talking about denominations. I have met a few people that put more stock in their denominational label than they did anything else. I think of a story about three Churches in a little town. There was a Methodist, Presbyterian, and Baptist Church. They were all struggling to exist. They finally decided that the only way they could survive was to merge. They all gathered to discuss the merger and the question came up what they would name the church. Finally after much discussion and dissension, one suggested that they call it a Christian Church. One fellow jumped up and said, “I was born a Baptist, I grew up a Baptist, I have never been anything but a Baptist, and no one is going to make a Christian out of me.” … What does the Bible mean when it speaks of religion? The word “religion” as found in our text speaks of the outward and external observance of our faith. It implies that something has happened internally and is manifested externally. It speaks of the acts, deeds, and service that result from our faith. When we talk about religion we are talking about what we have on the inside revealing itself by what we do on the outside. As we look at James 1:26-27 we see that he describes two types of religion. We see a religion that is condemned and a religion that is commended. religious – Greek 2357. threskos, thrace'-kos; prob. from the base of G2360; ceremonious in worship (as demonstrative), i.e. pious:--religious. A. James Points To The Tongue Of Vain Religion (James 1:26) If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. 1. He Refers To A Wordiness That Proves Falsehood Barnes says… [And bridleth not his tongue] Restrains or curbs it not, as a horse is restrained with a bridle. There may have been some reason why the apostle referred to this particular sin which is now unknown to us; or he may perhaps have intended to select this as a specimen to illustrate this idea, that if there is any one evil propensity which religion does not control, or if there is any one thing in respect to which its influence is not felt, whatever other evidences of piety there may be, this will demonstrate that all those appearances of religion are vain. For religion is designed to bring the whole man under control, and to subdue every faculty of the body and mind to its demands. If the tongue is not restrained, or if there is any unsubdued propensity to sin whatever, it proves that there is no true religion. A. T. Robertson said… The picture is that of a man putting the bridle in his own mouth, not in that of another. 2. He Refers To A Worthlessness Pertaining To Faith Albert Barnes said… [But deceiveth his own heart] Implying that he does deceive his heart by supposing that any evidence can prove that he is under the influence of religion if his tongue is unrestrained. Whatever love, or zeal, or orthodoxy, or gift in preaching or in prayer he may have, this one evil propensity will neutralize it all, and show that there is no true religion at heart. John Calvin said… The object here, then, was to distinguish between the true worshippers of God and hypocrites, who are so swollen with Pharisaic pride, that they seek praise from the defects of others. If any one, he says, seems to be religious, that is, who has a show of sanctity, and the meantime flatters himself by speaking evil of others, it is hence evident that he does not truly serve God.

B. James Points To The Tokens Of Virtuous Religion (James 1:27) Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world. pure – Greek 2513. katharos, kath-ar-os'; of uncert. affin.; clean (lit. or fig.):--clean, clear, pure. undefiled – Greek 283. amiantos, am-ee'-an-tos; from G1 (as a neg. particle) and a der. of G3392; unsoiled, i.e. (fig.) pure:--undefiled. 1. There Is A Compassion Involved Barnes explains… [To visit the fatherless and widows in their affliction] To go to see, to look after, to be ready to aid them. This is an instance or specimen of what true religion will do, showing that it will lead to a life of practical benevolence. It may be remarked in respect to this: (1) That this has always been regarded as an essential thing in true religion; because (a) It is thus an imitation of God, who is “a father of the fatherless, and a judge of the widows in his holy habitation,” (Ps 68:5); and who has always revealed himself as their friend, Deut 10:18; 14:29; Ps 10:14; 82:3; Isa 1:17; Jeremiah 7:7; 49:11; Hosea 14:3; (b) Religion is represented as leading its friends to do this, or this is required everywhere of those who claim to be religious, Isa 1:17; Deut 24:17; 14:29; Ex 22:22; Job 29:11-13. (2) Where this disposition to be the real friend of the widow and the orphan exists, there will also exist other corresponding things which go to make up the religious character. This will not stand alone. It will show what the heart is, and prove that it will ever be ready to do good. If a man, from proper motives, is the real friend of the widow and the fatherless, he will be the friend of every good word and work, and we may rely on him in any and every way in doing good.

2. There Is A Consecration Involved Barnes further says of keeping oneself “unspotted from the world”… That is, religion will keep us from the maxims, vices, and corruptions which prevail in the world, and make us holy. These two things may, in fact, be said to constitute religion. If a man is truly benevolent, he bears the image of that God who is the fountain of benevolence; if he is pure and uncontaminated in his walk and deportment, he also resembles his Maker, for he is holy. If he has not these things, he cannot have any well- founded evidence that he is a Christian; for it is always the nature and tendency of religion to produce these things.

Conclusion: