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James 5:13-20 5:13 Are any among you suffering? They should pray. Are any cheerful? They should sing songs of praise. 14 Are any among you sick? They should call for the elders of the church and have them pray over them, anointing them with oil in the name of the Lord. 15 The prayer of faith will save the sick, and the Lord will raise them up, and anyone who has committed sins will be forgiven. 16 Therefore confess your sins to one another and pray for one another, so that you may be healed. The prayer of the righteous is powerful and effective. 17 Elijah was a human like us, and he prayed fervently that it might not rain, and for three years and six months it did not rain on the earth. 18 Then he prayed again, and the heaven gave rain and the earth yielded its harvest. 19 My brothers and sisters, if anyone among you wanders from the truth and is brought back by another, 20 you should know that whoever brings back a sinner from wandering will save the sinner's soul from death and will cover a multitude of sins.  Through this Season of Creation, James has taught us many valuable lessons. He urges us to slow down and carefully consider our actions—not to rush to speak or act hastily, but to approach life with patience and wisdom. By doing so, we can foster unity with all of Creation, healing relationships and working together to bring about meaningful change. James challenges us to avoid the more "convenient" choices that exploit others and the environment. He reminds us that we must not show favoritism to the rich or be partial toward any person, but treat all people as bearers of God’s image. He emphasizes that faith without action is dead—especially if we fail to care for the poor. Helping heal Creation is helping the poor. James also shows us that when we engage with the world around us, we are drawn into a deeper understanding of God. As we experience different aspects of Creation, we learn more about God's character and grow in wisdom. James pushes for us to be Christ-like, to be spiritual and bring heaven to earth. On this final Sunday, James invites us to turn to God and to the body of Christ in all things. While we are called to action, we are also called to realize we rely on God. If we are suffering from lack of food, illness, or systemic injustices, we should pray. If we are cheerful for the beauty of the earth, we should sing songs of praise to God. If we are overwhelmed by our sin and our willful ignorance of the climate crisis affecting us all, let us confess our sins to one another and pray for forgiveness. James encourages us to pray for one another, so that together we may be healed—both from personal sins and the brokenness in Creation. As we confess our sins and seek healing, we strengthen our bonds and can work more effectively to care for Creation and each other. James leaves us with the story of Elijah, reminding us of 1 Kings 17-18. Elijah, called by God to prophesy against King Ahab, warned that there would be no rain due to the nation's worship of Baal and their unjust practices. Despite the drought that lasted for three and a half years, God provided for Elijah, sending ravens to bring him food and sustaining him by a creek. Once the creek dried up, God provided through the widow's jar of oil and flour that never ran out. This same living God raised her son from the dead and demonstrated that Baal was powerless. Even after God’s remarkable display of life in the showdown with the prophets of Baal, Elijah had to pray fervently seven times for the rain to return and restore life to the land. James highlights this moment to show that, even though Elijah was only human, through prayer in the living God, he could make the rain stop and then start again. James concludes by reminding us that our God is a living God, intimately involved in the life of the world. We are called to pray fervently for justice, healing, and renewal in our world. When we see those who are wandering from the faith, sinning against their neighbor, against Creation or having faith without works, we are to bring them back to the life offered through God. Let us, then, commit to prayer, to action, and to working together as the body of Christ, striving to bring God's justice and life to all of Creation. As James makes very clear, faith without works is dead. Caroline Hiler is a Seminary Intern at Creation Justice Ministries
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James 3:13 – 4:3, 7-8a 3:13 Who is wise and understandable among you? Show by your good life that your works are done with gentleness born of wisdom. 3:14 But if you have bitter envy and selfish ambition in your hearts, do not be arrogant and lie about the truth. 3:15 This is not wisdom that comes down from above, but is earthly, unspiritual, devilish. 3:16 For where there is envy and selfish ambition, there will also be disorder and wickedness of every kind. 3:17 But the wisdom from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without a trace of partiality or hypocrisy. 3:18 And the fruit of righteousness is sown in peace by those who make peace. 4:1 Those conflicts and disputes among you, where do they come from? Do they not come from your cravings that are at war within you? 4:2 You want something and do not have it; so you commit murder. And you covet something and cannot obtain it; so you engage in disputes and conflicts. You do not have, because you do not ask. 4:3 You ask and do not receive because you ask wrongly, in order to spend what you get on your pleasures. 4:7 Submit yourselves therefore to God. Resist the devil, and he will flee from you. 4:8 Draw near to God, and he will draw near to you.  Our creation justice alert should be triggered when we read James 3:15: “This is not wisdom that comes down from above, but is earthly, unspiritual, devilish.” Verses like this are often pulled out of context to support the idea that creation is bad, should be avoided, and that our goal is to move toward what is spiritual and better.
At first glance, this argument seems to make sense. As James describes, earthly wisdom and actions lead to envy, selfishness, arrogance, lies, wickedness, and disorder. On the other hand, wisdom from above is pure, peaceable, gentle, full of mercy, impartial, and without hypocrisy. Naturally, we want to strive for this heavenly wisdom, not the earthly kind that James condemns. But this understanding—of leaving the earthly behind to pursue the spiritual—misses the full story of the Bible. The union of heaven and earth is at the heart of the biblical story. In the beginning, God created a garden where the earthly and spiritual were united, a place where humans could dwell in partnership with God—until the curse brought separation. Humanity sought to create their own world, and in doing so, the devil became the ruler instead of God. Throughout Israel’s history, God provided spaces where heaven and earth could be united again. The temple, for example, was a physical place where God's Spirit dwelled, and through sacrifice, humans could experience a return to the unity with God that was intended from the start. In Jesus, we see the ultimate fulfillment of this union. Jesus himself was a temple, God’s physical presence among the people. His teachings emphasize the importance of bringing heaven to earth, as in the Lord’s Prayer: “Your kingdom come, your will be done, on earth as it is in heaven.” Jesus wasn’t interested in abandoning the earthly for the spiritual—he sought to bring the spiritual into the earthly, to bring them back in union. When James refers to the “earthly” in 3:15, he’s talking about a fallen, sinful world ruled by injustice and the devil. On the other hand, the “wisdom from above” is the divine wisdom of God. It's also important to clarify what we mean by “from above” or “spiritual.” Just because something is spiritual doesn’t mean it’s good—the devil and demons are spiritual too! When James talks about spiritual wisdom, he is referring to the presence of God, filled with justice and truth. James calls us to do exactly what Jesus teaches us to pray: to bring heavenly wisdom to earth. We are to resist the devil and draw near to God, with the promise that God will draw near to us. As we do this, we partner with God to bring peace and justice—qualities that come from above. Through this partnership, we can heal the earth, not by abandoning it, but by transforming it through heavenly wisdom and fleeing from what is earthly. Caroline Hiler is a Seminary Intern at Creation Justice Ministries. James 3:1-12 1 Not many of you should become teachers, my brothers and sisters, for you know that we who teach will face stricter judgment. 2 For all of us make many mistakes. Anyone who makes no mistakes in speaking is mature, able to keep the whole body in check with a bridle. 3 If we put bits into the mouths of horses to make them obey us, we guide their whole bodies. 4 Or look at ships: though they are so large and are driven by strong winds, yet they are guided by a very small rudder wherever the will of the pilot directs. 5 So also the tongue is a small member, yet it boasts of great exploits. How great a forest is set ablaze by such a small fire! 6 And the tongue is a fire. The tongue is placed among our members as a world of iniquity; it stains the whole body, sets on fire the cycle of life, and is itself set on fire by hell. 7 For every species of beast and bird, of reptile and sea creature, can be tamed and has been tamed by the human species, 8 but no one can tame the tongue--a restless evil, full of deadly poison. 9 With it we bless the Lord and Father, and with it we curse people made in the likeness of God. 10 From the same mouth comes a blessing and a cursing. My brothers and sisters, this ought not to be so. 11 Does a spring pour forth from the same opening both fresh and brackish water? 12 Can a fig tree, my brothers and sisters, yield olives or a grapevine figs? No more can salt water yield fresh.  This text is overflowing with creation imagery. James has one central message: "As humans, we need to be careful with what we say, because our words can cause great destruction—that’s why not everyone should be teachers." Instead of simply stating this point and moving on, James uses vivid metaphors to drive it home.
I encourage you to use your imagination as you read this passage. Look again at verses 3-4: "If we put bits into the mouths of horses to make them obey us, we guide their whole bodies. Or look at ships: though they are so large and are driven by strong winds, yet they are guided by a very small rudder wherever the will of the pilot directs." By picturing the horse and the ship (and perhaps even googling them if you’re unfamiliar), you can better grasp the lesson James is teaching. Imagine the powerful energy of a horse—its strength and speed all controlled by something as small as a bit in its mouth. Or think of a ship, large and imposing, able to face strong winds and rough seas, yet directed by a tiny rudder. These images help us understand the disproportionate power of small things, like the tongue. The words we speak, though small in comparison to the body, can steer the course of our lives and the lives of others. Just as the bit and rudder control great forces, so too our speech has the power to direct the flow of relationships, justice, and even our connection to creation. The tongue, though small, can either foster life and goodness, or it can create harm and destruction. In the first chapter, James tells us to be "quick to listen, slow to speak, and slow to anger, because human anger does not produce God's righteousness" (1:19b-20). Now, he builds on this, explaining that the same mouth cannot produce both blessings and curses—just as a spring cannot yield both fresh and brackish water, or a fig tree olives. I was once given advice, “to be a good preacher, writer, or teacher- live life, observe how the world works, get outside, love people.” This will shape your message. We see that James is someone who has done just that. This approach makes sense. Since we encounter different aspects of God's wisdom and image in creation, we are better equipped to explain the truth about God. Human experience alone is limited, but creation helps us understand both the complex and the simple aspects of God’s nature. Let us take James' advice in two ways: first, to guard our words so we can serve God and love others, and second, to engage with creation so we can know God more fully, love God and creation better, and become more effective teachers, pastors, writers and witnesses of the Gospel. This passage invites us to reflect on the relationship between our words and their consequences. Just as a fig tree cannot yield olives, nor a spring pour forth both fresh and brackish water, we cannot bless God while cursing God's creation. To pursue creation justice, our words and actions must flow from the same source—a source rooted in love, respect, and stewardship for the earth and all living beings created in the likeness of God. Caroline Hiler is a Seminary Intern at Creation Justice Ministries. James 2:1-17 1 My brothers and sisters, do not claim the faith of our Lord Jesus Christ of glory while showing partiality. 2 For if a person with gold rings and in fine clothes comes into your assembly, and if a poor person in dirty clothes also comes in, 3 and if you take notice of the one wearing the fine clothes and say, "Have a seat here in a good place, please," while to the one who is poor you say, "Stand there," or, "Sit by my footstool," 4 have you not made distinctions among yourselves and become judges with evil thoughts? 5 Listen, my beloved brothers and sisters. Has not God chosen the poor in the world to be rich in faith and to be heirs of the kingdom that he has promised to those who love him? 6 But you have dishonored the poor person. Is it not the rich who oppress you? Is it not they who drag you into court? 7 Is it not they who blaspheme the excellent name that was invoked over you? 8 If you really fulfill the royal law according to the scripture, "You shall love your neighbor as yourself," you do well. 9 But if you show partiality, you commit sin and are convicted by the law as transgressors. 10 For whoever keeps the whole law but fails in one point has become accountable for all of it. 11 For the one who said, "You shall not commit adultery," also said, "You shall not murder." Now if you do not commit adultery but if you murder, you have become a transgressor of the law. 12 So speak and so act as those who are to be judged by the law of liberty. 13 For judgment will be without mercy to anyone who has shown no mercy; mercy triumphs over judgment. 14 What good is it, my brothers and sisters, if someone claims to have faith but does not have works? Surely that faith cannot save, can it? 15 If a brother or sister is naked and lacks daily food 16 and one of you says to them, "Go in peace; keep warm and eat your fill," and yet you do not supply their bodily needs, what is the good of that? 17 So faith by itself, if it has no works, is dead.  Agitated and longing for home, my grandmother, who suffered from Alzheimer’s, lived with my family when I was in high school. We noticed that she became especially restless around mealtime or during car rides. Our hearts broke as we had the honor of caring for her, waiting for the happy moments, and wishing she could find peace.
One day, God provided a little kitten in our yard. This cat became one of the greatest gifts because my grandmother could put it to bed, feed it, and care for it. Her longing to help around the house, especially during mealtime, was soothed by the presence of the kitten. A few months after my grandmother left our home, this pure white kitten also passed away from feline leukemia. In the car, we discovered that she would become more calm if we talked about how beautiful the clouds were. We often tried to find the prettiest cloud and would talk about how it was a gift. Even when she could no longer speak, she would point out the prettiest cloud to me during our car rides. So, why am I sharing this story about my grandmother, and what does it have to do with James and creation? First, I find it fascinating to reflect on what brought comfort to my grandmother—it was all gifts from God, provided through creation. Second, this passage from James always reminds me of my grandmother. When she came to church with my family, no one knew her before Alzheimer’s. She was difficult to engage with, and it was often a risk to interact with her, as she might do something that could embarrass herself and you in the process. Yet, the women at my church loved my grandmother in a way that radiated the love of Christ. Whether her clothes were dirty or soiled, they sat with her every time she was at church and even offered to come to our house to spend time with her, giving us all a break. She had no money to offer, and sometimes no words of love to give back, yet these women treated her with honor. They found out what she liked—flowers and birds—and would bring her picture books filled with images of both or help her walk outside to see them. Their faith was not dead but blossomed with works of love. James calls us to a faith that is active and inclusive, rejecting partiality and prioritizing the dignity of every person. This same principle applies to creation justice, where we must honor all of God's creation by making choices that protect the earth and the vulnerable. Just as James criticizes favoring the rich while neglecting the poor, creation justice challenges us to reject systems that prioritize profit over the well-being of the environment and those who suffer most from its exploitation. As we contemplate creation justice, we are called to be like those women who saw beyond the surface and offered love and care where it was most needed. We are challenged to embody a faith that does not merely acknowledge the importance of creation but actively works to preserve it, recognizing that our treatment of the earth and its people is a reflection of our love for the Creator. In doing so, we fulfill the royal law: to love our neighbor as ourselves, extending mercy and justice to all of God’s Creation. Reflecting on my grandmother's story, God's gifts through creation, creation’s gift to my grandma— the kitten, the clouds, the birds, and the flowers—brought her peace. The women at my church embodied Christ's love by caring for her without judgment. The actions of the women and creation were not just words but deeds, mirroring James's insistence that faith without works is dead. In the context of creation justice, our care for the earth must also be active, reflecting our love for both the Creator and creation by making deliberate, compassionate choices that uphold the dignity of all Creation. Caroline Hiler is a Seminary Intern at Creation Justice Ministries. James 1:17-27 |
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- About
- Action
-
Programs
- Donate
- Resources
- Blog
-
Creation Justice Store
- Power of God
- Plastic Jesus: Real Faith in a Synthetic World
- Truth, Healing and Repair: A Resource for Churches on Environmental Justice with Indigenous Peoples
- (Digital) Power of God: From Extractive Theology to Transformative Faith
- (Digital) Plastic Jesus: Real Faith in a Synthetic World
- (Digital) Truth, Healing and Repair: A Resource for Churches on Environmental Justice with Indigenous Peoples
- (Digital) Faithful Resilience: The Six-Part Guide to Building Spiritual, Physical, and Social Climate Resilience
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