“Turn to me and be gracious to me, for I am lonely and afflicted.”

Psalm 25:16

We are living through an epidemic of loneliness. The more technology connects us, the more that same technology, far from breeding intimacy, creates a gulf between us. While the reach of our communication has never been broader, the depth of our communication has never been shallower. Research consistently shows that one of the top issues facing young people today is loneliness. Exacerbated by social media, technological dependence and addiction, this epidemic is warping our idea of healthy relationships and what it means to be human.

Jonathan Franzen’s 2015 novel, Purity, tells the story of Purity “Pip” Taylor. In the opening, Purity is working in a coffee shop and meets a man she finds attractive. She begins to wonder about developing some kind of relationship with him. During the course of their conversation, Purity asks herself, “Dare I risk the intimacy of friendship? Or shall I retreat to the relative safety of casual sex?” The protagonist’s musing is a reflection of the twisted contemporary view of relationships, where a physical relationship is seen as less risky (and, because it is so perverted, less intimate) than friendship.

We are so unused to relating to others as fellow image-bearers of God that the intimacy of friendship feels threatening. We are caught between the desire to be known and loved and the fear of being known and loved. The result is that we have become terribly lonely.

This epidemic can be traced, in part, to a low view of others. We are conditioned to evaluate others on purely physical terms, viewing only “the outward appearance” (1 Sam. 16:7). This dehumanization objectifies people made in God’s image. An object is something to be consumed for personal benefit; the relationship between a person and an object is one of consumption. But the relationship between two people is a connection where there is mutual benefit.

This objectification is evident not just in how we view others but also in how we view ourselves. Professionals are taught to “market” themselves, as if they were a brand, a program or a car. We are losing sight of what it means to be human by reducing ourselves and others to objects. Thus, our desire for connection and intimacy goes unsatisfied. What can be done to cure such an epidemic? Jesus said that he came so that we “may have life and have it abundantly” (Jn. 10:10). How can we access this abundant life?

Our relationship with God — First, we must address the primary relationship for which we were created. When we are disconnected from our Creator, the one in whose image and likeness we were made, nothing can be done to cure our emptiness and loneliness. Though our sins separate us from God, he provided access to himself through Jesus Christ. When this relationship is repaired, then our humanity can begin to be restored (Col. 3:5-17).

Our relationship with others — The gospel of Christ trains us to see others through God’s eyes: “from now on… we regard no one according to the flesh… if anyone is in Christ, he is a new creation.” (2 Cor. 5:16-17) Christ helps us see ourselves and others as fellow image-bearers of God, leading to a humble view of ourselves and a high regard for others (Phil. 2:3-4). This proper perspective opens the door to sincerity, love and the intimacy of true friendship.

Our relationship with technology — Following Christ also helps us put technology in its proper place. ““All things are lawful for me,” but not all things are helpful. “All things are lawful for me,” but I will not be dominated by anything.” (1 Cor. 6:12) While technology serves a purpose, we must be wise to its dangers and refuse to become enslaved by it. God has given us the power to put down our phones and take up abundant life in Christ Jesus.

“Rejoice in the Lord always; again I will say, rejoice.”

Philippians 4:4

The church in Philippi was under intense pressure. They were contending with false teaching (3:2-3), persecution (1:27-30), temptations to selfishness and vanity (2:3-4), indulgence and greed (3:18-19) and even disagreements within the church family (3:2-3). Paul knew that the stresses they were under would have been a source of great anxiety so he counsels them against giving into fear and discouragement with a command to… rejoice?

Joy is not happiness. Happiness is an emotion that depends on external circumstances, on what happens. Maintaining happiness would require a perpetual state of pleasurable circumstances. Since life east of Eden is a series of peaks and valleys where change is the only constant, perpetual happiness just ain’t happening.

But we can rejoice in spite of and in the midst of hardship, but only “in the Lord.” That is, the sphere of our joy is in our unchanging fellowship with Christ rather than our ever-changing circumstances in the world. Being “in the Lord,” with all its attendant blessings, ought to bring us peace and joy (Jn. 16:33). Why, then, are so many Christians stressed out? It could be a lack of discipline. Paul offers a simple and practical solution to overcoming anxiety and finding peace through the disciplines of prayer, meditation and obedience.

The discipline of prayer — “do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.” (4:6-7) Peace is granted to those who pray, who cast their burdens on the Lord (1 Pet. 5:6-7). “Are you weak and heavy laden, encumbered with a load of care? We should never be discouraged, take it to the Lord in prayer! O what peace we often forfeit, O what needless pain we bear, all because we do not take it to the Lord in prayer.” It sounds so simple, but so seldom do we do it in times of anxiety. There is a direct correlation between our peace and our prayer life. If you are not at peace then learn to pray.

The discipline of meditation —  “Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things.” (4:8) Peace follows a disciplined mind. Undisciplined thinking and misplaced mental focus are sources of stress. Alter the text to reflect its opposite and you’ll agree. What if we focused only on what is false, what is shameful, what is unjust, what is foul, what is ugly, what is reprehensible, etc.? To think “only evil continually” (Gen. 6:5) leaves out any possibility of peace and joy. However, if we “set our minds on things above” (Col. 3:1), nothing can rob us of our joy in Christ. If you are not at peace, discipline your mind. Finally, Paul takes this a step further into action.

The discipline of obedience — “What you have learned and received and heard and seen in me—practice these things, and the God of peace will be with you.” (4:9) Behavior follows thought. Whatever occupies our mind will shape our life: “Keep your heart with all vigilance, for from it flow the springs of life.” (Prov. 4:23) Therefore, peace comes through practice. The deeper our obedience to Christ, the deeper our peace and joy in him grow. Strangely, true rest is found in serving the Lord (Mt. 11:28-30).

We all want to live more peaceful, joyful lives. But are we willing to humble ourselves to receive God’s gifts and discipline ourselves to enjoy them to their fullest extent? If we pray right, the peace of God will protect our hearts. If we think and live right, the God of peace will be with us, even in times of uncertainty and anxiety.

The Lord’s example prayer (Mt. 6:7-15) illustrates that, while there is merit to spontaneous prayer, we often need structure to engage in the daily struggle of prayer. Have you ever started to pray and lost your train of thought? It’s easy to get off track. One way we can maintain our focus in prayer is to use the psalms as a guide.

The Psalter was the combined prayerbook and hymnal for the ancient Israelites and the early church. The first psalm teaches us how to use the others. It mentions the practice of meditation (Psa. 1:1-2). The blessed man “meditates” on God’s law day and night. This is not referring the practice of clearing the mind or verbal repetition to achieve a transcendental state. Biblical mediation is an active pondering over God’s word to find insight into its meaning.

The Hebrew word for “meditation” is the same word used to describe the sound of a lion growling over its prey (Isa. 31:4) and the sound of a dove cooing in its nest (Isa. 59:11). When used of people, it describes the soft sound of Scripture being repeated under one’s breath. Biblical meditation occupies the space between reading Scripture and prayer. It is a kind of devotional thinking which uses Scripture as a guide to keep the mind from wandering.

Meditating on God’s word deepens our prayer-life and clears out valuable mental real estate for God’s word. This way it “sticks” with us: “let the word of Christ dwell in you richly” (Col. 3:16).

Try it yourself and you’ll see what I mean. This works particularly well if you do it first thing in the morning.

Pick a psalm and slowly read the text aloud. The point is not to finish the psalm but to savor the words and give them a chance to sink in. Next, meditate on the text, asking what it means, how it points to Christ, how it applies to you, etc. Then, pray the text. Try using the words from the psalm to formulate your own prayer. Finally, contemplate the text throughout the day. Notice how the words of the psalm intersect with what happens that day, with conversations you have with others, with the work that you do or the problems you encounter. If we meditate on God’s word it will be a blessing to us.

But above all, my brothers, do not swear, either by heaven or by earth or by any other oath, but let your “yes” be yes and your “no” be no, so that you may not fall under condemnation.

(James 5:12)

Among the many practical teachings in the book of James comes this word on honesty. In his typical tone of loving concern, James addresses his beloved “brothers” (and sisters) in Christ with this simple imperative: “do not swear.”

The kind of swearing he is prohibiting is not dirty language, although this too is something Christians must avoid (“Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear” [Eph. 4:29]), but rather the taking of oaths, invoking God’s name to guarantee the truth of what one says.

But didn’t God “swear” by his own name in the Old Testament? If so, how does this square with James’ prohibition against it? While it is true that God frequently guaranteed his promises to Israel with oaths, his purpose in doing so was not to increase his own credibility. “God is not man, that he should lie.” (Num. 23:19) God’s purpose in using oaths was to confirm our imperfect trust in him. The fault which made God condescend to our level was not due to any untrustworthiness on his part but rather to our unbelief and weakness. God swore not because he sometimes lies but in order to help us believe (Heb. 6:13-20).

It is also true that the Law of Moses allowed Israelites to take oaths, but it never commanded them. If one did voluntarily take an oath, he was obligated to keep it: “You shall not swear by my name falsely, and so profane the name of your God: I am the LORD.” (Lev. 19:12) Also, “If you make a vow to the LORD your God, you shall not delay fulfilling it, for the LORD your God will surely require it of you, and you will be guilty of sin. But if you refrain from vowing, you will not be guilty of sin. You shall be careful to do what has passed your lips, for you have voluntarily vowed to the LORD your God what you have promised with your mouth.” (Deut. 23:21-23; also Ecc. 5:4-5)

The point James is making is that Christians should be trustworthy people. We should not have to rely on oaths to guarantee our word; a simple “yes” or “no” should suffice. Swearing is often a confession of dishonesty. The more we resort to hyperbole and exaggeration, the less value our words and promises carry. James is echoing the Lord Jesus in Matthew 5:34-37. Oaths were devalued by their indiscriminate use and the tendency to avoid fulfilling them by swearing on ‘less sacred’ things (Mt. 23:16-22). In contrast, citizens of God’s kingdom, whose “righteousness exceeds that of the scribes and Pharisees” (Mt. 5:20), ought to say what they mean and mean what they say (Mt. 12:33). Those whose hearts and mouths are under God’s rule should have a reputation for honesty. After all, James warns, a failure to keep one’s word results in falling “under condemnation.” For there to be mutual trust in God’s family our promises must be firm and our words must count.

One final note on this topic. James and Jesus are not necessarily  prohibiting the use of every oath. We may be required to take an oath in a court of law. Jesus himself did not refuse to reply when the high priest put him on oath (Mt. 26:63-64). While our word should be enough, because of sin, sometimes more than a simple “yes” or “no” is necessary. If people never lied, oaths wouldn’t be needed. If promises were always kept, no one would be asked to swear. But because people do break their word, extra measures are sometimes required to guard against falsehood. Rather than forbidding legal oaths, James and Jesus are regulating voluntary oaths. While kingdoms of earth must rely on oaths to establish credibility, the kingdom of heaven needs nothing more than a “yes” or a “no.”

My brothers, if anyone among you wanders from the truth and someone brings him back, let him know that whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins.

(James 5:19-20)

James ends his letter in a unique but fitting way. Instead of the traditional greetings and benedictions we would expect, he calls his readers to action. Particularly, he calls us to bring our wandering brothers and sisters back into the fold of safety.

James uses the phrase “the truth” here, as he does previously in the letter, to refer to the revealed gospel of Jesus through which we were born again (1:18). Jesus is “the way, and the truth, and the life” (Jn. 14:6); therefore, the truth is not only something to be believed but something to be “obeyed” (Gal. 5:7) and “practiced” (1 Jn. 1:6). This is what James has been arguing throughout the letter. Right doctrine cannot be separated from right behavior (1:19-27). What the mind thinks, the mouth confesses and the body will do. Anything less than this is worldly, sinful and “double-minded” (1:7).

To “wander from the truth,” then, is not some inadvertent, accidental or unconscious departure from the Christian life. It is a failure of the sheep to follow the Shepherd and Overseer of their souls (1 Pet. 2:25). This straying is a “forsaking” of “the right way” (2 Pet. 2:15). However, when we see our brother or sister wandering from the truth, we should seek to do all within our power to “bring him back” into the fold of safety. This requires compassion on our part, knowing that we too often stray from the Lord, and humility on theirs, a willingness to admit wrong and repent.

James makes an astounding remark at this point. He says that the Christian who succeeds in rescuing “a sinner from his wandering will save his soul from death and will cover a multitude of sins.” But whose soul has been saved and whose sin has been covered?

The Greek is ambiguous and allows either phrase to be applied to both the sinner and the rescuer. But the context suggests that the one who was wandering in the first place was in danger of “death” (spiritual death, separation from God [1:21; 1 Jn. 5:16-17]), the final destination of those who walk the path of the wicked. But when they turn back, they are saved from “death” (Rom. 6:23).

It is more difficult to determine whose sins are covered by this rescue operation. Is it one, the other or both? In 1 Peter 4:8, which is itself a quote of Psalm 32:1, Peter says something similar: “Above all, keep loving one another earnestly, since love covers a multitude of sins.” Here, the covered sins are forgiven sins, not overlooking the faults of others as in Proverbs 10:12. Rescuing a sinner from his error will certainly result in his sins being forgiven by God but it also covers one’s own sins. Consider Ezekiel 3:21, where the prophet is held responsible for warning straying Israel. God says, “if you warn the righteous person not to sin, and he does not sin, he shall surely live, because he took warning, and you will have delivered your soul.” This is similar to what Paul told Timothy: “Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers.” (1 Tim. 4:16)

The point is this: those who receive mercy should be merciful (Jas. 2:12-13; Mt. 5:7). This act of compassion blesses everyone involved. Timely intervention (Gal. 6:1; Heb. 3:13) will “save his soul” and bring forgiveness from God. The person who “saves” the sinner in this case is the person who restores the one who has fallen. Ultimately, only the Lord saves, but he who restores another will cover the many sins of him who strayed, for when he returns from his error he receives forgiveness. Only God can cover sin, but Christians can be agents of God’s forgiveness.