Anger | Knowable Word

Perhaps you’ve heard it’s a good idea to listen more and speak less. And that, while anger is not always sinful, we ought always be slow to it. Certainly, such virtues are to be commended. But have we really understood James’s intentions when he speaks of these things?

Context matters. If we learn to read the Bible for what it is—and not as a collection of independently assembled proverbial sayings—we’ll discover that some of our most familiar passages don’t actually mean what we’ve always assumed.

The Verse

You may have already figured out which verse I have in mind:

Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger. (James 1:19)

The verse seems clear enough, right? It’s a perfect memory verse for the angry person or jabbering child. But have you considered what it is James wants you to hear more quickly? And what does he want you to be slower to speak about? And what does he expect you’ll be angry about?

Melissa Wiese (2007), Creative Commons

The Problem

James’s writing style differs from other New Testament authors, especially those who wrote letters. Where other authors make liberal use of logical connectors (for, therefore, because, so that, etc.), James relies more on his content to move his argument forward.

Commentators often compare James’s letter with Old Testament wisdom literature, because James draws on similar techniques (poetic metaphor, pithy wording, practical application) in his writing. But we must not forget that wisdom literature—be it Proverbs, Ecclesiastes, Job, or James—always tries to make us think. The message is not always in your face or vibrantly presented. The message is something you’re supposed to ponder.

So the “problem” with James is that he doesn’t spell out how he gets from one idea to the next. He expects us to think about it and notice his careful verbal connections. His thought is less like a train and more like a gently flowing river; sometimes we need to paddle a bit, but we can always drift along behind James’s lead raft. He’ll drop clues into the water for us pick up so we don’t lose him at the next fork.

The Argument

James begins his letter with his main idea: “Count it all joy, my brothers, when you meet trials of various kinds” (James 1:2). James wants to help us. He doesn’t want us to be surprised when trials come. We ought not be discouraged or depressed. We need eyes to see what God is doing in those trials. This perspective is one of “all joy.”

As we work through James’s argument from here, we should observe how each new paragraph (and sometimes each sentence) takes a key word or idea from the previous paragraph to expand on.

Trials make us steadfast (James 1:3), and the effect of this steadfastness is to make us perfect and complete, lacking in nothing (James 1:4).
One thing we lack is wisdom, but we can ask for it (James 1:5).
When we ask (James 1:6), we can expect to receive something—wisdom, and joy in trials—from the Lord (James 1:7-8).
But when we think of receiving something from the Lord, we typically think of material wealth. We must remember that both poverty (James 1:9) and riches (James 1:10-11) are trials in themselves. We must view them rightly to count them all joy.
The greatest wealth is not found in riches (or poverty) but in the blessing that God promises to those who remain steadfast (James 1:12).
Another trial is related to how we understand our trials! When undergoing trial, we tend to doubt God’s promises and charge him with doing wrong by us (James 1:13).
But God never does wrong by us; any wrong comes from the evil desire that sprouts within (James 1:14-15).
In other words, what we say about our trials really matters. Let us never say God is responsible for the evil that comes from within us.
- For example: While it may be appropriate for someone to say that God is the cause of their season of singleness (he put me here in what feels like a trial), it is never appropriate to say that God is the cause of their lust problem (if he hadn’t put me in this season, I wouldn’t have this temptation).
We must not be deceived, failing to see God as our unchanging Father who gives us good and perfect gifts (James 1:16-17).
One of those good and perfect gifts is to make us good and perfect through steadfastness in trial (back up to James 1:4). This could also be described as a new birth, which he grants us through his word of truth (James 1:18).

Back to the Verse

So when we finally reach James 1:19, having walked through the chapter to that point, we see a few things:

We must be “quick to hear” the word of truth (James 1:18) that declares who God is (James 1:17), who we are (James 1:14-15), and what God is doing in us through trials (James 1:3-4).
We must be “slow to speak” words of criticism about the God (James 1:13) who brings us trials (James 1:2) to make us steadfast (James 1:12), perfect and complete (James 1:4).
We must be “slow to anger” toward the Father of lights (James 1:17), who gives generously (James 1:5), promises assuredly (James 1:12), and transforms us personally (James 1:18).

The Argument Moves On

Your anger toward God will never produce the righteousness in you God desires (James 1:20). Put away your stubborn and rebelliously self-centered interpretations of your trials—which are filthy and rampantly wicked—and receive the word of God which speaks to your trials (James 1:21). And don’t just listen, but actually do it; let God’s word change your perspective and make you truly steadfast in trial (James 1:22-25). When you’re ready to bridle your tongue, and speak of your trials (even your religion) the same way God does in his word (James 1:26), you’ll be transformed to move out beyond yourself to serve the weakest among you (James 1:27).

Conclusion

So while James 1:19 remains a marvelous memory verse, it might be helpful to know James especially has in mind our listening to God, our speaking about God, and our anger toward God. We must deal with this before we’ll be equipped to love our neighbor (James 1:27, and on into chapter 2).

Context matters.

Many thanks to my colleagues Dave Royes and Mark Fodale for showing me the way, just this week, through James’s river of thought here in chapter 1.