"If anyone thinks himself to be religious, and yet does not bridle his tongue but deceives his own heart, this man's religion is worthless" (James 1:26).

Your speech reveals the condition of your heart.

In verse 22 James talked about the delusion of hearing the Word without obeying it. Here he talks about the deception of external religious activity without internal purity of heart.

That's a common deception. Many people confuse love of religious activity with love for God. They may go through the mechanics of reading the Bible, attending church, praying, giving money, or singing songs, but in reality their hearts are far from God. That kind of deception can be very subtle. That's why James disregards mere claims to Christianity and confronts our motives and obedience to the Word. Those are the acid tests!

James was selective in the word he used for "religious." Rather than using the common Greek word that speaks of internal godliness, he chose a word that refers to external religious trappings, ceremonies, and rituals— things that are useless for true spirituality.

He focuses on the tongue as a test of true religion because the tongue is a window to the heart. As Jesus said, "The mouth speaks out of that which fills the heart" (Matt. 12:34). Corrupt speech betrays an unregenerate heart; righteous speech demonstrates a transformed heart. It doesn't matter how evangelical or biblical your theology is, if you can't control your tongue, your religion is useless!

You can learn much about a person's character if you listen long enough to what he says. In the same way, others learn much about you as they listen to what you say. Do your words reveal a pure heart? Remember Paul's admonition to "let no unwholesome word proceed from your mouth, but only such a word as is good for edification according to the need of the moment, that it may give grace to those who hear" (Eph. 4:29). Make that your goal each day so you can know the blessing and grace of disciplined speech!

Suggestions for Prayer

Ask the Lord to guard your tongue from speaking anything that might dishonor Him. Be aware of everything you say.

For Further Study

Read James 3:1-12.

• What warning does James give?
• What analogies does he use for the tongue?

“Then the herald loudly proclaimed: ‘To you the command is given, O peoples, nations and men of every language, that at the moment you hear the sound of the horn, flute, lyre, trigon, psaltery, bagpipe, and all kinds of music, you are to fall down and worship the golden image that Nebuchadnezzar the king has set up. But whoever does not fall down and worship shall immediately be cast into the midst of a furnace of blazing fire.’ Therefore at that time, when all the peoples heard the sound of the horn, flute, lyre, trigon, psaltery, bagpipe, and all kinds of music, all the peoples, nations and men of every language fell down and worshiped the golden image that Nebuchadnezzar the king had set up” (Daniel 3:4-7).

The choices you make reveal the convictions you embrace.

After King Nebuchadnezzar had gathered all his leaders to the dedication of his golden image, he issued a proclamation that at the sound of his orchestra they were to fall down and worship the image. Those leaders were the most influential and respected people in Babylon, so you might expect them to be people of strong convictions and personal integrity. Sadly, that was not the case, and with only three exceptions they all lacked the courage to say no.

Granted, punishment for disobeying the king’s decree would be severe indeed. But even the threat of a fiery death could not intimidate Shadrach, Meshach, and Abed-nego. Instead, it simply revealed the depth of their commitment to God. That’s what makes them such remarkable role models. As young men barely twenty years old, they demonstrated tremendous courage and conviction.

Each day Christians face considerable pressure to compromise spiritual integrity and to adopt standards of thought and behavior that are displeasing to the Lord. Young people especially are vulnerable to negative peer pressure and intimidation. Shadrach, Meshach, and Abed-nego show us that young people can be spiritual leaders who are strong in their faith and exemplary in their obedience. May that be true of you as well, regardless of your age.

Suggestions for Prayer

Remember to pray often for the young people in your church, and do what you can to encourage them in their walk with the Lord.

For Further Study

Read Joshua 1:1-9. How did God encourage Joshua as he faced the intimidating task of leading the nation of Israel?

Reading for Today:

• 2 Kings 14:1–29
• Psalm 73:10-20
• Proverbs 18:18-19
• John 20:1-31

Notes:

2 Kings 14:1–15:38 This section quickly surveys the kings and selected events of the northern and southern kingdoms from 796 to 735 B.C. In contrast to the previous 19 chapters (1 Kin. 17:1–2 Kin. 13:25), which narrated 90 years of history (885–796 B.C.) with a concentration on the ministries of Elijah and Elisha during the final 65 years of that period (860–796 B.C.), 62 years are covered in these two chapters. The previous section concluded with a shadow of hope: officially sanctioned Baal worship had been eradicated in both Israel (10:18–28) and Judah (11:17,18); the temple of the Lord in Jerusalem had been repaired (12:9–15); and the Syrian threat to Israel had been overcome (13:25). However, this section emphasizes that the fundamental problems still remained: the false religion established by Jeroboam I continued in Israel even with the change of royal families (14:24–5:9, 18, 24, 28), and the high places were not removed in Judah even though there were only good kings there during those years (14:4; 15:4, 35).

2 Kings 14:25 restored the territory of Israel. Jeroboam II’s greatest accomplishment was the restoration of Israel’s boundaries to approximately their extent in Solomon’s time, excluding the territory belonging to Judah. The northern boundary was the entrance of Hamath, the same as Solomon’s (1 Kin. 8:65) and the southern boundary was the Sea of the Arabah, the Dead Sea (Josh. 3:16; 12:3). Jeroboam II took Hamath, a major city located on the Orontes River, about 160 miles north of the Sea of Galilee. He also controlled Damascus, indicating that the Transjordan territory south to Moab was also under his authority. These victories of Jeroboam II were accomplished because the Syrians had been weakened by attacks from the Assyrians, while Assyria herself was weak at this time, suffering from threats on her northern border, internal dissension, and a series of weak kings. Jonah. The territorial extension of Jeroboam II was in accordance with the will of the Lord as revealed through the prophet Jonah. This was the same Jonah who traveled to Nineveh with God’s message of repentance for the Assyrians.

Proverbs 18:19 There are no feuds as difficult to resolve as those with relatives; no barriers are so hard to bring down. Hence, great care should be taken to avoid such conflicts.

John 20:9 did not know the Scripture. Neither Peter nor John understood that Scripture said Jesus would rise (Ps. 16:10). This is evident by the reports of Luke (24:25–27, 32, 44–47). Jesus had foretold His resurrection (2:19; Matt. 16:21; Mark 8:31; 9:31; Luke 9:22), but they would not accept it (Matt. 16:22; Luke 9:44, 45). By the time John wrote this Gospel, the church had developed an understanding of the Old Testament prediction of Messiah’s resurrection.

DAY 13: Describe the resurrection appearances of Jesus to His followers.

John 20 records the appearances of Jesus to His own followers: 1) the appearance to Mary Magdalene (vv. 1–18); 2) the appearance to the 10 disciples (vv. 19–23); and 3) the appearance to Thomas (vv. 24–29). Jesus did not appear to unbelievers (see 14:19; 16:16, 22) because the evidence of His resurrection would not have convinced them as the miracles had not (Luke 16:31). The god of this world had blinded them and prevented their belief (2 Cor. 4:4). Jesus, therefore, appears exclusively to His own in order to confirm their faith in the living Christ. Such appearances were so profound that they transformed the disciples from cowardly men hiding in fear to bold witnesses for Jesus (e.g., Peter; see 18:27; Acts 2:14–39). Once again John’s purpose in recording these resurrection appearances was to demonstrate that Jesus’ physical and bodily resurrection was the crowning proof that He truly is the Messiah and Son of God who laid down His life for His own (10:17, 18; 15:13; Rom. 1:4).

In particular, His appearance to Thomas, who has already been portrayed as loyal but pessimistic, is insightful (vv. 24–26). Jesus did not rebuke Thomas for his failure, but instead compassionately offered him proof of His resurrection. Jesus lovingly met him at the point of his weakness (2 Tim. 2:13).Thomas’s actions indicated that Jesus had to convince the disciples rather forcefully of His resurrection, i.e., they were not gullible people predisposed to believing in resurrection. The point is they would not have fabricated it or hallucinated it, since they were so reluctant to believe even with the evidence they could see.

With the words “My Lord and my God!” (v. 28),Thomas declared his firm belief in the resurrection and, therefore, the deity of Jesus the Messiah and Son of God (Titus 2:13). This is the greatest confession a person can make. Thomas’s confession functions as the fitting capstone of John’s purpose in writing (vv. 30, 31).

“‘But seek first His kingdom and His righteousness, and all these things will be added to you’” (Matthew 6:33).

When Christians think like the world and crave things in the world, they will worry like the world, because a mind not focused on God is a mind that has cause to worry. The faithful, trusting, and reasonable Christian is “anxious for nothing, but in everything by prayer and supplication with thanksgiving [let his] requests be made known to God” (Phil. 4:6).

The antidote to worry that results in contentment is to make God and His kingdom your priority. Jesus is saying, “Rather than seeking and worrying about food, drink, and clothing like unbelievers do, focus your attention and hopes on the things of the Lord, and He will take care of all your needs.”

Seeking God’s kingdom means losing ourselves in obedience to the Lord and pouring out our lives in the eternal work of our heavenly Father. To seek God’s kingdom is to seek to win people into that kingdom that they might be saved and God might be glorified.

We are also to seek His righteousness. Instead of longing after the things of this world, we ought to hunger and thirst for the things of the world to come, which are characterized above all else by God’s perfect righteousness and holiness. We not only are to have heavenly expectations but also holy lives: “What sort of people ought you to be in holy conduct and godliness, looking for and hastening the coming of the day of God” (2 Peter 3:11–12).

Ask Yourself

Seeking first the kingdom can be little more than a mental slogan for us until we define what this means in real-life, everyday terms. Spend some time today focusing on what a kingdom priority looks like at home, at work, at church, at the gym, at the market, in all the places your routine takes you.