How much should Christians involve God in the "secular" areas of their lives? Does it make any difference how we make a living and plan our lives as long as we are honest? What about the man who is in business? Is God really interested in and concerned about his business associates, his operations, and his policies? If the hairs of our head are all numbered--and they are--then surely God is interested in the minutest details of our life.
Whatever we do, we are enjoined to "do it heartily, as to the Lord, and not unto men" (Colossians 3:23). The words of Solomon forbid restricting God to the "spiritual" aspect of life: "In all they ways acknowledge Him, and He shall direct thy paths" (Proverbs 3:6).
Evidently the Christian merchants to whom James refers planned their lives as though God did not exist. They carefully arranged their plans so as to make the most money in the shortest time (James 4:13).
James does not condemn making plans or making money. In themselves these activities are not evil. But planning without-thought for God's will is a refusal to recognize His providence over all thing sand our accountability to Him in all things.
God is not running the world by chance. He is fulfilling a perfect plan, arranged before the foundation of the world, and He wants His people to own His sovereignty and order their lives so as to please and honor Him in everything.
The businessman is not the only person guilty of excluding God from his affairs. The common laborer can be just as guilty. No Christian is exempt from this danger. We make all our plans and then ask God to bless them. Would it not be wiser to seek His guidance earlier? Are we depending upon how wisely we manipulate our circumstances?
Life is uncertain, and it is the height of presumption and pride to live as thought the future belonged to us and as if we could control our destiny at will. It's foolish to plan without God because man is ignorant of what even one day may bring forth.
The best of plans can go awry. Life is like a wisp of clouds (vs. 14). The period of its duration here on earth is very short. In the light of eternity, man's life is like a "handbreadth" (Psalm 39:5). It's "swifter than a weavers shuttle" (Job 7:6). "A thousand years...are but as yesterday when it's past, and as a watch in the night" (Psalm 90:4).
Since human life is both brief and uncertain, we should live in constant recognition of the superintending sovereignty of God. "If the Lord will." That's what James tells believers they should say before making their plans definite (James 4:15).
The expression is not a magic charm or a frivolous platitude. It suggests we submit our wills to His will and comply with His direction and love it even thought it runs contrary to our projects and plans.
Paul did not hesitate to make definite plans for his missionary travels. Nevertheless, his plans were always subject to change by divine intervention. What he proposed he proposed in the will of God. Whether by life or by death, he intended to glorify God.
Whether he remained in prison or visited Philemon rested in the will of God. Whether he preached to the saints at Rome or ventured to a pioneer field in Spain, he determined to know God's will and do it. Combined Paul's plans were his own responsibility and God's sovereign appointments. He was an apostle by the will of God (1 Cor. 1:1).
He knew what was good and acceptable and the perfect will of God (Romans 12:2). He experienced the gracious operations of the Holy Spirit working in him to enable him to choose the will of God and fulfill it (Philippians 2:13).
The people to whom James wrote were guilty on two counts: They did not consider God in their plans, and they rejoiced in their own boastings.
They were proud of their pride (James 4:16). That is almost as bad as being proud of humility. James does not mean to call all rejoicing evil. He wants us to understand this kind of rejoicing is evil. It is useless and worthless. It's a sad commentary on human nature we all have the propensity of taking delight in what is wicked. Paul calls it glorying in shame (Philippians 3:19). What we ought to be ashamed of we boast about.
The Corinthians went so far as to boast in their sinful attitudes toward incest. When they should have been mourning, they were making merry.
James 4:17 could really stand as a concluding summary to the entire book of James. In a special way it summarizes vs. 11-16. James evidently anticipates some Christians will excuse themselves on the ground they have never committed these grave sins against believers, and so he reminds them that failing to do what they know is right is as bad as practicing what they know is wrong.
They must learn that doing nothing will not exonerate them. We can live as if God didn't exist by leaving undone what ought to be done as well as by doing what should have been left undone. With this exhortation James takes us right back where we started--the place of doing and working and living what we say we believe.
Failure to do so in nonconformity to the character and will of God, and all such omissions, through either ignorance or neglect or defiance, are sins against the Word of God and the Spirit of God.
Saturday, November 21, 2009
Friday, November 20, 2009
Sinning Against the Word of God (James 4: 11,12)
In a most helpful book entitled "The Christian in Business", John E. Mitchell, Jr., raises thought-provoking questions. Does God really belong in a man's business life? Should He be consulted regarding present and future plans?
Mr. Mitchell's answer is true to the Word:
"To say 'No' to these questions is to relegate God to a place of no importance in that very area of man's life where he spends most of his waking hours--at the store, the factory, the office, wherever he earns his living. To say 'No' is to deny the Lord the preeminent place in our lives...which He demands and, instead, to put Him on the shelf as the heathen does with his gods of wood and stone to be taken down only in an emergency. A Sunday God is no God at all."
One way to sin against the Word is to neglect it. Another way is to deny its divine authority. But there is still another method--to speak evil of a Christian brother or sister (James 4:11).
This sin is not as open and obvious as other offenses against the Word. Cloaked with subtlety, it doesn't appear to many Christian in its true light. Nevertheless, whenever a believer "speaks evil" of the brethren, he is sinning against the law of God.
God's Word is His law. The laws of God concerning relationships between members of the family of God are manifold. Scripture exhorts each believer "to keep the unity of the Spirit in the bond of peace" (Ephesians 4:3). How can this spiritual unity be maintained when Christians are backbiting and slandering each other?
The Scripture commands believers to love one another. The Bible talks about the law of love because love is really the fulfillment of the law which regulates interrelationships in the household of faith. Censuring and downgrading each other is an infraction against the principle of Christian love, and Paul warns those who indulge in faultfinding, tale-bearing, and abusive talk to "take heed that ye be not consumed one of another" (Galatians 5:15).
No one is naive enough to believe we love people whom we are always castigating.
To judge a person means to form an authoritative and critical opinion about him. It implies we have full information about all the facts of the case, we have the discriminative powers to analyze correctly all the evidence, and we can come to an impartial and just decision--even so far as to determine the motives of the heart.
Since no human being knows perfectly all the extenuating circumstances that have shaped another man's course, no one can pass a final and authoritative judgment of him except the God to whom he must give account (James 4:12).
The Lord Jesus Christ has much to say about the prevalent sin of judging. He accused the people who indulge in the is vice of failing to see the huge bean in their own eye while they see the smallest splinter in their brothers eye. Such hypocrites, He said, are to correct their own errors before they are qualified to criticize others.
Critics label people as un-spiritual who do this or that or have this weakness or that; and although this may be true, the same critics tend to overlook the fact a vicious tongue and a censorious spirit are equally condemned by God.
To criticize and insult other Christians is to elevate self above others. Because we feel superior to someone, we seek to depreciate that person. By pointing to someone else's faults, we distract attention from our own. Calling attention to someone else's faults is often an attempt to cover up our own shortcomings. The comprehensive term for all of these evils is pride.
Think of the harm that has been done by the kind of pride which elevates self by discounting and scandalizing others. It splits churches, ruins the testimony of pastors and drives them from Christian service, and irreparably damages young believers.
I myself have struggled with this time and time again. I would make excuses for talking about people... "Please pray about this.. and in order to pray correctly.. here are the details of the situation"... I've heard others says... "I need to know the details of this weakness in order to give you proper counsel"... ect.
In my experience I've found this is often a cover up in order to get information to broadcast the faults of the saints. With that the polite whispers and innuendos commence. Soon they snowball into slander and libel. The sassy sounding retort which children often give to each is not bad advice for adults: "Mind your own business!"
Speaking evil against other believers is a sin against the members of the church body, against the law of love, and against God Himself, for He is the author of this principle of love.
Although it is not often viewed as such, the sin about which James writes is a form of worldliness because it partakes of the worldy character of conceit and fails to submit to the authority of God's Word.
Mr. Mitchell's answer is true to the Word:
"To say 'No' to these questions is to relegate God to a place of no importance in that very area of man's life where he spends most of his waking hours--at the store, the factory, the office, wherever he earns his living. To say 'No' is to deny the Lord the preeminent place in our lives...which He demands and, instead, to put Him on the shelf as the heathen does with his gods of wood and stone to be taken down only in an emergency. A Sunday God is no God at all."
One way to sin against the Word is to neglect it. Another way is to deny its divine authority. But there is still another method--to speak evil of a Christian brother or sister (James 4:11).
This sin is not as open and obvious as other offenses against the Word. Cloaked with subtlety, it doesn't appear to many Christian in its true light. Nevertheless, whenever a believer "speaks evil" of the brethren, he is sinning against the law of God.
God's Word is His law. The laws of God concerning relationships between members of the family of God are manifold. Scripture exhorts each believer "to keep the unity of the Spirit in the bond of peace" (Ephesians 4:3). How can this spiritual unity be maintained when Christians are backbiting and slandering each other?
The Scripture commands believers to love one another. The Bible talks about the law of love because love is really the fulfillment of the law which regulates interrelationships in the household of faith. Censuring and downgrading each other is an infraction against the principle of Christian love, and Paul warns those who indulge in faultfinding, tale-bearing, and abusive talk to "take heed that ye be not consumed one of another" (Galatians 5:15).
No one is naive enough to believe we love people whom we are always castigating.
To judge a person means to form an authoritative and critical opinion about him. It implies we have full information about all the facts of the case, we have the discriminative powers to analyze correctly all the evidence, and we can come to an impartial and just decision--even so far as to determine the motives of the heart.
Since no human being knows perfectly all the extenuating circumstances that have shaped another man's course, no one can pass a final and authoritative judgment of him except the God to whom he must give account (James 4:12).
The Lord Jesus Christ has much to say about the prevalent sin of judging. He accused the people who indulge in the is vice of failing to see the huge bean in their own eye while they see the smallest splinter in their brothers eye. Such hypocrites, He said, are to correct their own errors before they are qualified to criticize others.
Critics label people as un-spiritual who do this or that or have this weakness or that; and although this may be true, the same critics tend to overlook the fact a vicious tongue and a censorious spirit are equally condemned by God.
To criticize and insult other Christians is to elevate self above others. Because we feel superior to someone, we seek to depreciate that person. By pointing to someone else's faults, we distract attention from our own. Calling attention to someone else's faults is often an attempt to cover up our own shortcomings. The comprehensive term for all of these evils is pride.
Think of the harm that has been done by the kind of pride which elevates self by discounting and scandalizing others. It splits churches, ruins the testimony of pastors and drives them from Christian service, and irreparably damages young believers.
I myself have struggled with this time and time again. I would make excuses for talking about people... "Please pray about this.. and in order to pray correctly.. here are the details of the situation"... I've heard others says... "I need to know the details of this weakness in order to give you proper counsel"... ect.
In my experience I've found this is often a cover up in order to get information to broadcast the faults of the saints. With that the polite whispers and innuendos commence. Soon they snowball into slander and libel. The sassy sounding retort which children often give to each is not bad advice for adults: "Mind your own business!"
Speaking evil against other believers is a sin against the members of the church body, against the law of love, and against God Himself, for He is the author of this principle of love.
Although it is not often viewed as such, the sin about which James writes is a form of worldliness because it partakes of the worldy character of conceit and fails to submit to the authority of God's Word.
Thursday, November 19, 2009
Clamining the Conquest (James 4:5-10)
James follows his usual procedure of spelling out the problem and then supplying the prescription for spiritual victory. Sheer human effort will not achieve the conquest. You can "grit your teeth" and "grin and bear it," but this will not produce satisfactory results in the long run.
A spiritual encounter requires a spiritual enablement. That enablement relates to the ministry of the Holy Spirit in believers. The question in James 4:5 implies believers have neglected a basic truth. We have forgotten the Holy Spirit indwells in us and jealously yearns for a progressive supervision in the life.
The Spirit is never content to occupy the remote recesses of the believer's heart; He wants unhindered and welcome access to every room in the house. He is working to control the believer's thoughts, feelings, and decisions. His ultimate design is to bring every thought into Christ's captivity and to regulate all the activities of the Christian's life.
The Spirit's indwelling presence and omnipotent operations in the Christian are not the only means of spiritual conquest. Added to them are God's abundant grace (vs. 6). His grace is greater than the inclination of the old nature to sin and greater than the appeals which the world and the devil make to the old nature. But increased grace is contingent upon humility.
The humble man is the one who recognizes his total inability to stand in his own powers. He knows full well the depravity of the flesh, his personal worthlessness apart from the grace of God at work in him, and his dire need of super-natural assistance.
He has no sufficiency of himself to please the Lord, and so he leans harder than ever upon the gracious work of the Spirit to accomplish in him what he has no capacity for achieving by himself. To this kind of man God gives grace upon grace. He grows in grace, is strengthened by grace, glories in grace, and rests in grace.
The grace of God operating in him enables him to carry out the conditions for gaining the victory. By grace he submits to God, and by grace he resists the devil (vs. 7). To submit to God means to yield to His sovereign rule, to comply with His lordship, to surrender one's will to His will.
The self-willed, self-directed, self-governed, and self-dependent Christian will find it impossible to resist Satan. Satan appeals to the believer's natural instinct for self-preservation, self-esteem, self-control, and self-determination.
The self-sufficient person will scarcely draw near to God (vs. 8) because he foolishly imagines he has some power in himself to resist the devil or submit to God or make himself humble. People who are not really convinced of their helplessness have little cause to throw themselves upon the help of anyone else--even God.
Notwithstanding all this emphasis upon the grace of God, we Christians should realize we are fully responsible to meet the conditions which James lays down for spiritual triumph. Any failure to submit to God, to resist the devil, to draw nigh to God, to cleanse the hands, to purify the heart, and to be afflicted is our own fault.
We cannot excuse ourselves on the grounds that God did not give us the grace to obey these commands. God will not be blamed for human failures. Believers are fully responsible for their own sinful failures, but we are duty-bound to give God all the credit and glory for all of our spiritual successes.
James is not reluctant to call Christians "sinners" (vs. 8). Some Christians today cannot think of themselves as sinners because, after all, they have been acquitted and pronounced "blameless". On the other hand, the Apostle John declares: "If we say we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8).
In the state of justification, we as Christians are still sinners because the old nature clings to us and because we still sin daily in thought, word and deed. Therefore, we need a daily cleansing by the washing of water through prayer and study of the Word.
James calls for his readers and us to be sensitive toward sin. (James 4:9). He doesn't advocate a long-face Christianity, morbid preoccupation with sorrow, or continual self-accusation and retrospection with respect to our transgressions. There is joy in serving Jesus! Christ has promised to share His joy with us. But some of James' acquaintances had evidently become calloused to sin by fraternizing with the world.
The knowledge we have grieved the Holy Spirit ought to cause us to mourn. Knowing we have not pleased the Lord in all things should evoke a spirit of lamentation in us. Realizing we all offend our Holy God in many ways ought to bring us to tears that we should so despise the riches of His grace and goodness.
The reason Christians don't grieve more over their sins is they have lost sight of the exceeding sinfulness of sins and of the infinite holiness of God who recoils at any and all sin--including the sins in the lives of the saints.
In verse 10 James concludes his admonitions with a last emphasis upon the crux of the problem--pride. Self-centeredness is the plague of the Christian life. All other sins flow out from the hidden springs of pride. The problem of cantankerous Christians will be resolved only to the extent that believers cast themselves up on the Lord and pour contempt on all their pride.
A spiritual encounter requires a spiritual enablement. That enablement relates to the ministry of the Holy Spirit in believers. The question in James 4:5 implies believers have neglected a basic truth. We have forgotten the Holy Spirit indwells in us and jealously yearns for a progressive supervision in the life.
The Spirit is never content to occupy the remote recesses of the believer's heart; He wants unhindered and welcome access to every room in the house. He is working to control the believer's thoughts, feelings, and decisions. His ultimate design is to bring every thought into Christ's captivity and to regulate all the activities of the Christian's life.
The Spirit's indwelling presence and omnipotent operations in the Christian are not the only means of spiritual conquest. Added to them are God's abundant grace (vs. 6). His grace is greater than the inclination of the old nature to sin and greater than the appeals which the world and the devil make to the old nature. But increased grace is contingent upon humility.
The humble man is the one who recognizes his total inability to stand in his own powers. He knows full well the depravity of the flesh, his personal worthlessness apart from the grace of God at work in him, and his dire need of super-natural assistance.
He has no sufficiency of himself to please the Lord, and so he leans harder than ever upon the gracious work of the Spirit to accomplish in him what he has no capacity for achieving by himself. To this kind of man God gives grace upon grace. He grows in grace, is strengthened by grace, glories in grace, and rests in grace.
The grace of God operating in him enables him to carry out the conditions for gaining the victory. By grace he submits to God, and by grace he resists the devil (vs. 7). To submit to God means to yield to His sovereign rule, to comply with His lordship, to surrender one's will to His will.
The self-willed, self-directed, self-governed, and self-dependent Christian will find it impossible to resist Satan. Satan appeals to the believer's natural instinct for self-preservation, self-esteem, self-control, and self-determination.
The self-sufficient person will scarcely draw near to God (vs. 8) because he foolishly imagines he has some power in himself to resist the devil or submit to God or make himself humble. People who are not really convinced of their helplessness have little cause to throw themselves upon the help of anyone else--even God.
Notwithstanding all this emphasis upon the grace of God, we Christians should realize we are fully responsible to meet the conditions which James lays down for spiritual triumph. Any failure to submit to God, to resist the devil, to draw nigh to God, to cleanse the hands, to purify the heart, and to be afflicted is our own fault.
We cannot excuse ourselves on the grounds that God did not give us the grace to obey these commands. God will not be blamed for human failures. Believers are fully responsible for their own sinful failures, but we are duty-bound to give God all the credit and glory for all of our spiritual successes.
James is not reluctant to call Christians "sinners" (vs. 8). Some Christians today cannot think of themselves as sinners because, after all, they have been acquitted and pronounced "blameless". On the other hand, the Apostle John declares: "If we say we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8).
In the state of justification, we as Christians are still sinners because the old nature clings to us and because we still sin daily in thought, word and deed. Therefore, we need a daily cleansing by the washing of water through prayer and study of the Word.
James calls for his readers and us to be sensitive toward sin. (James 4:9). He doesn't advocate a long-face Christianity, morbid preoccupation with sorrow, or continual self-accusation and retrospection with respect to our transgressions. There is joy in serving Jesus! Christ has promised to share His joy with us. But some of James' acquaintances had evidently become calloused to sin by fraternizing with the world.
The knowledge we have grieved the Holy Spirit ought to cause us to mourn. Knowing we have not pleased the Lord in all things should evoke a spirit of lamentation in us. Realizing we all offend our Holy God in many ways ought to bring us to tears that we should so despise the riches of His grace and goodness.
The reason Christians don't grieve more over their sins is they have lost sight of the exceeding sinfulness of sins and of the infinite holiness of God who recoils at any and all sin--including the sins in the lives of the saints.
In verse 10 James concludes his admonitions with a last emphasis upon the crux of the problem--pride. Self-centeredness is the plague of the Christian life. All other sins flow out from the hidden springs of pride. The problem of cantankerous Christians will be resolved only to the extent that believers cast themselves up on the Lord and pour contempt on all their pride.
Wednesday, November 18, 2009
Contributing Causes (James 4:1-4)
Worldliness doesn't always manifest itself in social taboos--smoking, swearing, drinking, dancing, gambling etc. In fact, few Christians would indulge in these practices. Abstinence, however, does not always guarantee spirituality. Many Christians who wouldn't think of taking a cocktail think nothing of quarreling, clamoring, and separating from their brethren at the drop of a hat.
James has heard about and observed church fights, and he ponders the reasons why the saints engage in squabbles (James 4:1). What lies at the root of wrangling and petty disunity? The answer is not far to seek. Contentious and cantankerous Christians are just doing what comes naturally. They're giving expression to their old nature, which James calls "lusts that war in your members".
All believers experience a conflict of inclinations raging in their soul. Out of their Adamic depravity come selfish cravings for position, popularity, and prestige. These fleshly desires are at war with the Holy Spirit who is producing contrary desires--godly appetites.
Two conflicting powers are at work in the soul--each vying for domination and each prompting an opposite inclination. The inner drive toward the works of the flesh manifests itself in outward strife and turmoil.
The word "lust" in verse 2 is a different Greek word from that represented by the world "lust" in verse 1. In verse 1 it signifies the pleasures and delights which come from fulfilling the heart's desire. In verse 2, "lust" suggests "the setting of one's heart or soul upon a thing".
Passions for pleasure struggle for fulfillment. Overt acts of sin always begin with the inordinate desires of the heart. The Christian who hankers after illegitimate pursuits is due to suffer disappointment and the frustration of desire.
Evil desire crops out in some surprising actions, murder among them (vs. 2). Envy is the prelude to destroying the reputation of others, and it may lead even to taking someone's life--as the case of David amply illustrates (2 Samuel 11:1-17). Once we embrace these desires, we're not beyond practicing them in the church. This leads to hostilities in the camp of the saints and sometimes to all-out war.
James 4:3 indicates some believers go so far as to implicate God in the satisfying of their fleshly desires. Not able to get what they want when they want it, they call upon God to intervene on their behalf. They misinterpret the promise of Jesus in Matthew 7:7 to mean they may expect a favorable answer to every selfish whim, just as long as they pray in Jesus' name.
They intend to squander God's gifts upon their unbridled passions. This kind of prayer is born of greed and self-love, and this kind of believer is devoted only to his own personal happiness even though it deprives others of their well-being.
They give no thought to asking what pleases the Lord, and they don't confine themselves to the kind of prayers Jesus would ask. Their first and foremost ambition is to please self.
James intimates in James 4:4 that church spats and splits can be traced to worldliness. Who would suspect battling believers are really worldly warriors? James charges worldly-minded Christians with infidelity to Christ. They have abandoned Christ to cohabit with a system which opposes and hates Christ.
The whole world system lies in the lap of the wicked one. Satan imposes his own anti-God philosophy upon everything he touches. Human leaders seldom are aware of Satan's power and influence upon them. Nevertheless, the devil is the god of this age and has "blinded the minds of them which believe not" (2 Corinthians 4:4). He is the prince of this world (John 12:31).
The person who chooses the world instead of Christ shows thereby he doesn't love the Lord, for he has identified himself with a system which hates Christ. How can a true Christian feel at home with and enjoy the company of the devil's crowd?
Any professed Christian who loves the world is proved by his affection for what God hates to be a rebel against God and probably not a genuine believer after all.
James has heard about and observed church fights, and he ponders the reasons why the saints engage in squabbles (James 4:1). What lies at the root of wrangling and petty disunity? The answer is not far to seek. Contentious and cantankerous Christians are just doing what comes naturally. They're giving expression to their old nature, which James calls "lusts that war in your members".
All believers experience a conflict of inclinations raging in their soul. Out of their Adamic depravity come selfish cravings for position, popularity, and prestige. These fleshly desires are at war with the Holy Spirit who is producing contrary desires--godly appetites.
Two conflicting powers are at work in the soul--each vying for domination and each prompting an opposite inclination. The inner drive toward the works of the flesh manifests itself in outward strife and turmoil.
The word "lust" in verse 2 is a different Greek word from that represented by the world "lust" in verse 1. In verse 1 it signifies the pleasures and delights which come from fulfilling the heart's desire. In verse 2, "lust" suggests "the setting of one's heart or soul upon a thing".
Passions for pleasure struggle for fulfillment. Overt acts of sin always begin with the inordinate desires of the heart. The Christian who hankers after illegitimate pursuits is due to suffer disappointment and the frustration of desire.
Evil desire crops out in some surprising actions, murder among them (vs. 2). Envy is the prelude to destroying the reputation of others, and it may lead even to taking someone's life--as the case of David amply illustrates (2 Samuel 11:1-17). Once we embrace these desires, we're not beyond practicing them in the church. This leads to hostilities in the camp of the saints and sometimes to all-out war.
James 4:3 indicates some believers go so far as to implicate God in the satisfying of their fleshly desires. Not able to get what they want when they want it, they call upon God to intervene on their behalf. They misinterpret the promise of Jesus in Matthew 7:7 to mean they may expect a favorable answer to every selfish whim, just as long as they pray in Jesus' name.
They intend to squander God's gifts upon their unbridled passions. This kind of prayer is born of greed and self-love, and this kind of believer is devoted only to his own personal happiness even though it deprives others of their well-being.
They give no thought to asking what pleases the Lord, and they don't confine themselves to the kind of prayers Jesus would ask. Their first and foremost ambition is to please self.
James intimates in James 4:4 that church spats and splits can be traced to worldliness. Who would suspect battling believers are really worldly warriors? James charges worldly-minded Christians with infidelity to Christ. They have abandoned Christ to cohabit with a system which opposes and hates Christ.
The whole world system lies in the lap of the wicked one. Satan imposes his own anti-God philosophy upon everything he touches. Human leaders seldom are aware of Satan's power and influence upon them. Nevertheless, the devil is the god of this age and has "blinded the minds of them which believe not" (2 Corinthians 4:4). He is the prince of this world (John 12:31).
The person who chooses the world instead of Christ shows thereby he doesn't love the Lord, for he has identified himself with a system which hates Christ. How can a true Christian feel at home with and enjoy the company of the devil's crowd?
Any professed Christian who loves the world is proved by his affection for what God hates to be a rebel against God and probably not a genuine believer after all.
Tuesday, November 17, 2009
Heavenly Wisdom (James 3:17,18)
Now James describes the qualities that belong to divine wisdom. He explains its source and product. It is "from above" (James 3:17). This harmonizes with his conclusion in James 1:17. Genuine wisdom has its origin in God Himself. It's God's good and perfect gift to believers. Human endeavor cannot acquire it. Divine enduement alone supplies it.
Divine wisdom is "pure" because the corruption and defilement which adheres to natural human wisdom are absent from it. Its motivation is not sensual, its aims are not limited to earth, and its influence does not come from demons.
Wisdom from above is "peaceable". Strife and faction have no place here. This wisdom also promotes peace. It deals gently with others and is always considerate and reasonable. It manifests a readiness to respond to a cry for help. It's amenable and conciliatory.
Heavenly wisdom is brim full of compassion--the kind of compassion which doesn't stop short of performing good works. The "wise" men whom James addresses know how to talk big, but they were short on compassionate service--acts of mercy.
God's wisdom imparted to man never inspires partiality. It overlooks differences to personal scruples in its desire for Biblical unity and brotherly concord. Such wisdom is genuinely sincere. It doesn't endeavor to make a good impression at the expense of honesty. It can tolerate full exposure to the pure light of truth. It hides nothing because no ulterior motives lurk in the shadows.
Though James doesn't specify so here, the power of the Holy Spirit is the only sufficient means by which any believer can manifest the virtues and graces that accompany divine wisdom. Only by divine enablement can Christians exhibit heavenly wisdom. The old Adamic nature craves what human cleverness can achieve.
The workings of Adam's inclinations in us prompt us to lean upon our own limited understanding. God's Spirit operating mightily in us stirs us to pray for divine wisdom and then to depend upon God to keep His promise of liberality.
The last verse of James 3 summarizes all James has been teaching about a truly godly life. He expresses his conclusion in the figure of sowing and reaping. An in-severable relationship exists between seed and fruit. Corn seeds produce corn. Righteous sowing eventuates in righteous reaping. If believers sow peace, they will enjoy a harvest of peace. If they sow to the wind, they will reap the whirlwind.
The whole emphasis in James chapter 3 is centered upon the word "shew". James insists up on an external manifestation for genuine faith and genuine wisdom. Inner qualities which have their source in the work of the Holy Spirit in us will show themselves in a godly life before others.
Pious confessions of faith and pretentious claims to wisdom mean absolutely nothing when a man's deportment gives the lie to his declarations. Believers live by the faith of the Son of God and enjoy the indwelling presence of Him who is the very personification of wisdom.
The combination of a godly faith and a genuine wisdom produces fruit unto righteousness.
Divine wisdom is "pure" because the corruption and defilement which adheres to natural human wisdom are absent from it. Its motivation is not sensual, its aims are not limited to earth, and its influence does not come from demons.
Wisdom from above is "peaceable". Strife and faction have no place here. This wisdom also promotes peace. It deals gently with others and is always considerate and reasonable. It manifests a readiness to respond to a cry for help. It's amenable and conciliatory.
Heavenly wisdom is brim full of compassion--the kind of compassion which doesn't stop short of performing good works. The "wise" men whom James addresses know how to talk big, but they were short on compassionate service--acts of mercy.
God's wisdom imparted to man never inspires partiality. It overlooks differences to personal scruples in its desire for Biblical unity and brotherly concord. Such wisdom is genuinely sincere. It doesn't endeavor to make a good impression at the expense of honesty. It can tolerate full exposure to the pure light of truth. It hides nothing because no ulterior motives lurk in the shadows.
Though James doesn't specify so here, the power of the Holy Spirit is the only sufficient means by which any believer can manifest the virtues and graces that accompany divine wisdom. Only by divine enablement can Christians exhibit heavenly wisdom. The old Adamic nature craves what human cleverness can achieve.
The workings of Adam's inclinations in us prompt us to lean upon our own limited understanding. God's Spirit operating mightily in us stirs us to pray for divine wisdom and then to depend upon God to keep His promise of liberality.
The last verse of James 3 summarizes all James has been teaching about a truly godly life. He expresses his conclusion in the figure of sowing and reaping. An in-severable relationship exists between seed and fruit. Corn seeds produce corn. Righteous sowing eventuates in righteous reaping. If believers sow peace, they will enjoy a harvest of peace. If they sow to the wind, they will reap the whirlwind.
The whole emphasis in James chapter 3 is centered upon the word "shew". James insists up on an external manifestation for genuine faith and genuine wisdom. Inner qualities which have their source in the work of the Holy Spirit in us will show themselves in a godly life before others.
Pious confessions of faith and pretentious claims to wisdom mean absolutely nothing when a man's deportment gives the lie to his declarations. Believers live by the faith of the Son of God and enjoy the indwelling presence of Him who is the very personification of wisdom.
The combination of a godly faith and a genuine wisdom produces fruit unto righteousness.
Monday, November 16, 2009
Earthly Wisdom (James 3: 13-16)
Wisdom is the right use of knowledge. Knowledge is the accumulation of and familiarity with the facts gained through experience or association. Knowledge can be acquired by education. But an educated person is not necessarily wise. Not long ago.. I read about a college graduate who tried to sue the administration for not giving him wisdom.
Wisdom is the "ability to discern inner qualities and relationships." It's insight into the nature of reality. Wisdom, as the Bible defines it, cannot be acquired; God gives it out of the riches of His grace. Wisdom enables the child of God to apply spiritual truth to the emergencies of life.
Divine wisdom enables him to make decisions as God would make them.
Solomon said, "wisdom is better than rubies, and all the things that may be desired are not to be compared to it" (Proverbs 8:11). He also observed: "The fear of the Lord is the beginning of wisdom" (Proverbs 9:10).
Unfortunately, a counterfeit wisdom often passes under the guise of real wisdom, and so James distinguishes two kinds of wisdom--earthly wisdom and heavenly wisdom; natural, human wisdom and divine wisdom.
The philosopher Seneca was right when he said, "many might attain to wisdom, if they were not assured they already possessed it". James addresses his remarks to a similar group of people. They were putting on airs of superior wisdom and actually boasting about it in the hope of securing prominent places of church leadership.
They reflected an attitude which is common in our churches today. "Nobody can sing, teach, preach, or moderate like I can." They profess to be wise, but in reality they are fools. A fool tells what he will do; a boaster tells what he has done; the wise man does it and says nothing.
Everyone wants to appear wise; but few people really are.
To professed wise men, James poses a question: "Who is a wise man...among you?" (James 3:13). In effect, James calls for proofs to substantiate pretensions to wisdom. He has just developed his argument about the inconsistencies of which the tongue is capable (vs. 1-12), and now he challenges the man who claims, either by word or deed, to be wise.
Paul asks nearly the same question in 1 Corinthians 1:20 and goes further to say.. in God's site.. this kind of "wise", man is only a fool.
Sermons and lectures are insufficient evidence of true wisdom. Words must be wedded to works and saying to acceptable service. The man who thinks he has wisdom must show it "out of a good conversation" before he can convince anyone of his claims.
No man is wise who doesn't behave in a manner pleasing to God and in conformity to His Word. James indicts Christians who say they are wise but do not show it in proper attitudes and actions. He demands exhibitions of it, not just expressions; demonstrations, or declarations. "Conversation" refers to the mode and manner of life. The best evidence of wisdom is a practical goodness and generosity.
Moreover, real wisdom shows itself in a manner of behavior chiefly marked by "meekness". Meekness is not natural to fallen humanity. The ego craves attention and recognition. Ordinarily the meek are not advanced to positions of prominence.
How far do the meek get in the business world of dog-eat-dog? As the world views it, success depends upon self-assertion, aggressive competition, and personal persuasiveness. Meekness cannot accomplish worldly ambitions, and so worldlings regard the meek as spineless people--the milk-toast personality.
Jesus Christ was meek (Matthew 11:29). He promised a special blessing upon the meek (Matthew 5:5). Elsewhere Scripture views meekness as a vital part of Christian conduct. Paul exhorted the servant of the Lord--the pastor-teacher--to follow after meekness (2 Timothy 2:25).
Spiritual Christians are supposed to restore an offending brother in the spirit of meekness (Galatians 6:1). Every believer should be able to give a reason for his inward hope with meekness (1 Peter 3:15).
The child of God has nothing of himself of which to boast. What he is he is by the grace of God. What he has he has by the grace of God. If he is a wise Christian, it's owing to God's grace and not to any achievement on his own part.
If he has an intelligent grasp of God's truth, God must have the credit, for He grants to the Christian such understanding (Ephesians 1:17, 18; 3:14-19; Colossians 1:9,10). James assails any wisdom which pretends to be something by itself--independent of God.
Any man who boasts in his wisdom virtually denied the wisdom came from God. And any man whose conduct doesn't conform to his pretended wisdom has proved he has only a counterfeit wisdom.
"Bitter envying and strife" are certain proofs of a false wisdom--a so-called wisdom. "envying" ought to be rendered "evil zeal." It refers to ardor, enthusiasm and burning interest.
When the Holy Spirit fires zeal and controls it, the church burns with a holy ardor. But if enthusiasm is the product of the flesh nature, it feeds upon destroying others and leads to fanaticism.
James calls it "bitter" zeal. The zeal which aspires to deprive others of their talents, status, spiritual accomplishments, or anything else is better known as jealousy.
Jealousy is the term we use for those wicked feelings and attitudes that spring up in our soul when someone else receives the recognition we wanted or even deserved.
The comparison to envy is strife--party spirit or faction. The word comes from a verb meaning "to electioneer for office." It implies politicking--seeking to curry favor by underhanded methods. Uncontrolled ambition for prominence in the church has led more than a few Christians to resort to all kinds of chicanery to win their ends.
They stop at nothing to get in office. Of course, other Christians lack the audacity to engage in open campaigning, but they desire for recognition lies in their hearts, and they believe they are better qualified than the man who actually fills the office.
They secretly begrudge him his appointment, and so they are as guilty as the man who obtains votes out of carnal appetite for ecclesiastical power.
Such practices indicate a kind of wisdom--a subtlety, a satanic sagacity--but let no one mistake this kind of cunning and crafty intelligence for divine wisdom.
The devil is a master at artful deceit. He has the ability to put his information to work toward purposeful ends. He is wise was well as intelligent, but he has prostituted his original wisdom to evil designs. His demons are also wise in wicked schemes, and they assist men to apply their intelligence to ungodly pursuits.
Hence James calls this wisdom "devilish" or "demoniacal" (James 3:15).
James calls this wisdom "earthly" because it cannot rise above the temporal and the material. It begins and ends with earth. It makes of earth a paradise and works to make a pleasant land out of a sin-cursed planet. James calls it "sensual" because it appeals to the natural sentiments and instincts of man.
From start to finish its sole object is man in his natural state--his condition before regeneration. Earthly wisdom panders to man's depraved emotions and can succeed in establishing good relations with other men--but not with God.
Wisdom is the "ability to discern inner qualities and relationships." It's insight into the nature of reality. Wisdom, as the Bible defines it, cannot be acquired; God gives it out of the riches of His grace. Wisdom enables the child of God to apply spiritual truth to the emergencies of life.
Divine wisdom enables him to make decisions as God would make them.
Solomon said, "wisdom is better than rubies, and all the things that may be desired are not to be compared to it" (Proverbs 8:11). He also observed: "The fear of the Lord is the beginning of wisdom" (Proverbs 9:10).
Unfortunately, a counterfeit wisdom often passes under the guise of real wisdom, and so James distinguishes two kinds of wisdom--earthly wisdom and heavenly wisdom; natural, human wisdom and divine wisdom.
The philosopher Seneca was right when he said, "many might attain to wisdom, if they were not assured they already possessed it". James addresses his remarks to a similar group of people. They were putting on airs of superior wisdom and actually boasting about it in the hope of securing prominent places of church leadership.
They reflected an attitude which is common in our churches today. "Nobody can sing, teach, preach, or moderate like I can." They profess to be wise, but in reality they are fools. A fool tells what he will do; a boaster tells what he has done; the wise man does it and says nothing.
Everyone wants to appear wise; but few people really are.
To professed wise men, James poses a question: "Who is a wise man...among you?" (James 3:13). In effect, James calls for proofs to substantiate pretensions to wisdom. He has just developed his argument about the inconsistencies of which the tongue is capable (vs. 1-12), and now he challenges the man who claims, either by word or deed, to be wise.
Paul asks nearly the same question in 1 Corinthians 1:20 and goes further to say.. in God's site.. this kind of "wise", man is only a fool.
Sermons and lectures are insufficient evidence of true wisdom. Words must be wedded to works and saying to acceptable service. The man who thinks he has wisdom must show it "out of a good conversation" before he can convince anyone of his claims.
No man is wise who doesn't behave in a manner pleasing to God and in conformity to His Word. James indicts Christians who say they are wise but do not show it in proper attitudes and actions. He demands exhibitions of it, not just expressions; demonstrations, or declarations. "Conversation" refers to the mode and manner of life. The best evidence of wisdom is a practical goodness and generosity.
Moreover, real wisdom shows itself in a manner of behavior chiefly marked by "meekness". Meekness is not natural to fallen humanity. The ego craves attention and recognition. Ordinarily the meek are not advanced to positions of prominence.
How far do the meek get in the business world of dog-eat-dog? As the world views it, success depends upon self-assertion, aggressive competition, and personal persuasiveness. Meekness cannot accomplish worldly ambitions, and so worldlings regard the meek as spineless people--the milk-toast personality.
Jesus Christ was meek (Matthew 11:29). He promised a special blessing upon the meek (Matthew 5:5). Elsewhere Scripture views meekness as a vital part of Christian conduct. Paul exhorted the servant of the Lord--the pastor-teacher--to follow after meekness (2 Timothy 2:25).
Spiritual Christians are supposed to restore an offending brother in the spirit of meekness (Galatians 6:1). Every believer should be able to give a reason for his inward hope with meekness (1 Peter 3:15).
The child of God has nothing of himself of which to boast. What he is he is by the grace of God. What he has he has by the grace of God. If he is a wise Christian, it's owing to God's grace and not to any achievement on his own part.
If he has an intelligent grasp of God's truth, God must have the credit, for He grants to the Christian such understanding (Ephesians 1:17, 18; 3:14-19; Colossians 1:9,10). James assails any wisdom which pretends to be something by itself--independent of God.
Any man who boasts in his wisdom virtually denied the wisdom came from God. And any man whose conduct doesn't conform to his pretended wisdom has proved he has only a counterfeit wisdom.
"Bitter envying and strife" are certain proofs of a false wisdom--a so-called wisdom. "envying" ought to be rendered "evil zeal." It refers to ardor, enthusiasm and burning interest.
When the Holy Spirit fires zeal and controls it, the church burns with a holy ardor. But if enthusiasm is the product of the flesh nature, it feeds upon destroying others and leads to fanaticism.
James calls it "bitter" zeal. The zeal which aspires to deprive others of their talents, status, spiritual accomplishments, or anything else is better known as jealousy.
Jealousy is the term we use for those wicked feelings and attitudes that spring up in our soul when someone else receives the recognition we wanted or even deserved.
The comparison to envy is strife--party spirit or faction. The word comes from a verb meaning "to electioneer for office." It implies politicking--seeking to curry favor by underhanded methods. Uncontrolled ambition for prominence in the church has led more than a few Christians to resort to all kinds of chicanery to win their ends.
They stop at nothing to get in office. Of course, other Christians lack the audacity to engage in open campaigning, but they desire for recognition lies in their hearts, and they believe they are better qualified than the man who actually fills the office.
They secretly begrudge him his appointment, and so they are as guilty as the man who obtains votes out of carnal appetite for ecclesiastical power.
Such practices indicate a kind of wisdom--a subtlety, a satanic sagacity--but let no one mistake this kind of cunning and crafty intelligence for divine wisdom.
The devil is a master at artful deceit. He has the ability to put his information to work toward purposeful ends. He is wise was well as intelligent, but he has prostituted his original wisdom to evil designs. His demons are also wise in wicked schemes, and they assist men to apply their intelligence to ungodly pursuits.
Hence James calls this wisdom "devilish" or "demoniacal" (James 3:15).
James calls this wisdom "earthly" because it cannot rise above the temporal and the material. It begins and ends with earth. It makes of earth a paradise and works to make a pleasant land out of a sin-cursed planet. James calls it "sensual" because it appeals to the natural sentiments and instincts of man.
From start to finish its sole object is man in his natural state--his condition before regeneration. Earthly wisdom panders to man's depraved emotions and can succeed in establishing good relations with other men--but not with God.
Sunday, November 15, 2009
Description of the Tongue (James 3: 5b-12)
The descriptions of the tongue in this passage are far from flattering. James paints such a horrible picture of the wicked tongue...if he didn't specifically address his remarks to "brethren," we wouldn't believe this section had any application to believers. How can his comments diagnose the condition of Christian tongues?
We need to remember the carnal nature in us is just as much alive as it ever was before we were saved. And when that unregenerate part of our nature lays hold of the tongue, it is fully capable of anything James attributes to it.
The tongue is a roaring fire (James 3: 5b, 6). We all know a tiny spark can set a great forest ablaze. We know a fire out of control licks up everything in its path. Only experienced firefighters can bring it to a halt.
It leaves behind blackened and scarred woodlands, incalculable losses, and heartache. Sometimes forest growth is curtailed for years. But do we know idle words do the same thing? They leave in their wake ruined reputations, ugly scars, and bitter memories. Thoughtless remarks have been the cause of stunting Christian growth and stifling service.
The tongue sets on fire "the course of nature." All human affairs feel the effects of a sharp tongue. The devil uses the loose tongue to forward his hellish purposes; consequently, "hell" ignites the tongue, and the tongue in turn starts a combustion in the whole of creation.
The tongue is "a world of iniquity"--a cosmos of unrighteousness (vs. 6). An unsanctioned tongue can be responsible for the reign of unrighteousness in the world. All kinds of injustices have been caused by a lying tongue. We ought to use the tongue to curb and condemn iniquity.
Its sad many professing Christians actually flatter and compliment the workers of iniquity, or they remain silent and never register so much as as single protest against lawlessness.
The tongue is an untamed beast (vs. 7). Men have domesticated wild and ferocious animals. They've made pets out of boa constrictors, leopards, lions, and falcons. They harness the power of the elephant and conduct experiments with the rat. But men don't have the capacity to tame the tongue.
They can't turn the tiger behind the teeth into a harmless kitten. In his own strength a man can't get the mastery over his tongue. Nevertheless, the omnipotent Holy Spirit can and does conquer this savage beast. He subdues it by His divine power. He changes the disposition of the soul and puts the praise of God upon the believer's lips.
The tongue is an unruly evil (verse 8a)--an ungovernable and restless depravity. The word for "evil" signifies a badness in the constitution. James is talking about the wicked Adamic nature--the inner and hidden source of evil. The tongue only manifests the depravity which lurks in the inner man...because of man's fall in Eden.
The tongue is a venomous serpent (vs. 8b). Paul says of unsaved people the "poison of asps is under their lips" (Romans 3:13). The tongue is full of deadly deceit. It can inject the poison of suspicion into the blood stream. It attacks the respiratory system and chokes off the life of its victim.
In verse 9, for the first time James suggests the potential good of the tongue. With the tongue "bless we God, even the Father." This is the legitimate function of the tongue--to eulogize God. Christ employed His tongue for this purpose. The psalmist said of Him, "Grace is poured into they lips" (Psalm 45:2).
Isaiah 42:2 describes His gentleness and lowliness. Christ never called attention to Himself and never bragged or shouted. Peter tells us He "did not sin, neither was guile found in His mouth (1 Peter 2:22).
What a disgrace and discredit to God it becomes when the same tongue which blesses God curses the creatures who are made in God's image. This kind of activity betrays an inconsistency that doesn't appear anywhere else in the world of nature.
The laws of nature forbid a spring should eject sweet water one day and bitter water the next (James 3:11). Fig trees never yield olives, and grape vines cannot produce figs (verse 12). They all bear according to their nature.
James wants us to understand when the Holy Spirit plants in us the divine nature, the expression of our lips will indicate it. Those who belong to the king will speak the language of the king, and they will "speak of the things...touching the king." With David they can say, "My tongue is the pen of a ready writer" (Psalms 45:1).
It behooves us all to consider what kind of literature our tongues are producing every day.
We need to remember the carnal nature in us is just as much alive as it ever was before we were saved. And when that unregenerate part of our nature lays hold of the tongue, it is fully capable of anything James attributes to it.
The tongue is a roaring fire (James 3: 5b, 6). We all know a tiny spark can set a great forest ablaze. We know a fire out of control licks up everything in its path. Only experienced firefighters can bring it to a halt.
It leaves behind blackened and scarred woodlands, incalculable losses, and heartache. Sometimes forest growth is curtailed for years. But do we know idle words do the same thing? They leave in their wake ruined reputations, ugly scars, and bitter memories. Thoughtless remarks have been the cause of stunting Christian growth and stifling service.
The tongue sets on fire "the course of nature." All human affairs feel the effects of a sharp tongue. The devil uses the loose tongue to forward his hellish purposes; consequently, "hell" ignites the tongue, and the tongue in turn starts a combustion in the whole of creation.
The tongue is "a world of iniquity"--a cosmos of unrighteousness (vs. 6). An unsanctioned tongue can be responsible for the reign of unrighteousness in the world. All kinds of injustices have been caused by a lying tongue. We ought to use the tongue to curb and condemn iniquity.
Its sad many professing Christians actually flatter and compliment the workers of iniquity, or they remain silent and never register so much as as single protest against lawlessness.
The tongue is an untamed beast (vs. 7). Men have domesticated wild and ferocious animals. They've made pets out of boa constrictors, leopards, lions, and falcons. They harness the power of the elephant and conduct experiments with the rat. But men don't have the capacity to tame the tongue.
They can't turn the tiger behind the teeth into a harmless kitten. In his own strength a man can't get the mastery over his tongue. Nevertheless, the omnipotent Holy Spirit can and does conquer this savage beast. He subdues it by His divine power. He changes the disposition of the soul and puts the praise of God upon the believer's lips.
The tongue is an unruly evil (verse 8a)--an ungovernable and restless depravity. The word for "evil" signifies a badness in the constitution. James is talking about the wicked Adamic nature--the inner and hidden source of evil. The tongue only manifests the depravity which lurks in the inner man...because of man's fall in Eden.
The tongue is a venomous serpent (vs. 8b). Paul says of unsaved people the "poison of asps is under their lips" (Romans 3:13). The tongue is full of deadly deceit. It can inject the poison of suspicion into the blood stream. It attacks the respiratory system and chokes off the life of its victim.
In verse 9, for the first time James suggests the potential good of the tongue. With the tongue "bless we God, even the Father." This is the legitimate function of the tongue--to eulogize God. Christ employed His tongue for this purpose. The psalmist said of Him, "Grace is poured into they lips" (Psalm 45:2).
Isaiah 42:2 describes His gentleness and lowliness. Christ never called attention to Himself and never bragged or shouted. Peter tells us He "did not sin, neither was guile found in His mouth (1 Peter 2:22).
What a disgrace and discredit to God it becomes when the same tongue which blesses God curses the creatures who are made in God's image. This kind of activity betrays an inconsistency that doesn't appear anywhere else in the world of nature.
The laws of nature forbid a spring should eject sweet water one day and bitter water the next (James 3:11). Fig trees never yield olives, and grape vines cannot produce figs (verse 12). They all bear according to their nature.
James wants us to understand when the Holy Spirit plants in us the divine nature, the expression of our lips will indicate it. Those who belong to the king will speak the language of the king, and they will "speak of the things...touching the king." With David they can say, "My tongue is the pen of a ready writer" (Psalms 45:1).
It behooves us all to consider what kind of literature our tongues are producing every day.
Saturday, November 14, 2009
Tying Up a Loose End (James 3:1-5a)
We have all heard the advice which warns, "Don't believe anything you hear and only half of what you see." If Christians took this counsel seriously, they would heed nothing the pastor says and would believe nothing they see and read in the Bible.
More than anything else, the loose use of the tongue has contributed to this skeptical attitude. And Christians are not entirely innocent of aggravating the ugly situation. Even people who claim to be spiritual have emerged defeated from battling to conquer the tongue, myself included.
James evidently feared his strong emphasis upon works would lead some in the church to think words are relatively unimportant. He doesn't want anyone to conclude the use of the tongue has little or nothing to do with the Christian life. His extended treatment of the use of the tongue would, in fact, lead us to the opinion that speech is a form of work and therefore, another evidence of either a genuine or a spurious faith.
James' first thought with regard to speech concerns the grave responsibility of the "brethren" who aspire to teach the Word of God in the pubic assembly (James 3:1). He counsels them against adding to the existing numbers of teachers out of impure motives.
The early church conducted its services differently from the procedures which we follow today. The men of the congregation felt perfectly free to stand up in the assembly and exhort, teach, pray, sing or read, just as the Holy Spirit prompted them.
Those early congregations met in the Jewish synagogue, and it was natural for them to incorporate and adapt Jewish practices in the church.
The Jews had always encouraged an open forum, and the Christians at first continued it. The Christian teacher took the place of the Jewish rabbi. The teacher, like the rabbi, commanded considerable respect, and some church members coveted this prominent position to give them status in the community.
They enjoyed expressing their various points of view on Biblical subjects. Some liked to display their superior gifts. Others just liked to hear themselves talk even though they were unequal to the occasion. They did a lot of talking and said a whole lot of nothing.
These Christians needed to know they would be held accountable for every idle word which they spoke. Men engaged in teaching the whole counsel of God had more responsibility than others and consequently stood in greater danger of incurring the displeasure of the Lord.
Much is required of those to whom much is given. If teachers prostitute their gifts, they will face a time of severity at the judgment seat of Christ. James is saying any Christian is foolish who seeks the role of a teacher when he has not been especially gifted to perform that function in the body of Christ and when the work carries with it such awesome responsibility.
Then James softens his castigation of would-be teachers who have no calling or preparation for such duties and who even speak unadvisedly and heretically. He confesses that all of us, in one way or another, say things which we have no business to let pass our lips (vs. 2).
How many offenses have we caused by a slip of the tongue? How many people have we caused to stumble because of what we said in haste or in anger?
The man who can control his tongue will have comparatively no difficulty in governing all his other nations. He is able to manage his thoughts, feelings, and decisions. Conquering the tongue produces effects upon "the whole body". James means the entire personality is related to the activity of the tongue.
He implies also the entire group with whom the man associates--family, business, church, school--will be involved in the ruling of a single tongue. Winning the victory over that small but unruly member proves potential is available for victory over lesser evils.
The activity of the tongue soon discloses our state of spiritual maturity. Medical doctors look at the tongue to determine our physical condition. Likewise, the tongue is a gage of spiritual condition. A red hot tongue is the sure sign of a malignancy deep in the soul.
Size is not a certain indicator of strength or influence. Huge stallions can be controlled by a small bit and bridle (vs. 3). The horse with all its strength cannot bridle itself. In fact, it has the strength to prevent a man from putting a bridle upon it. Getting a bit into a horse's mouth depends upon its willingness for a person to overcome its natural hostility to restraint.
In the same way, it's not natural for any man to want to be placed under divine restraint and have his conduct and course regulated by an agent other than himself.
The natural man is incapable of controlling himself. The whole course of his life and all his impulses are inclined toward self-expression, independence of God, and evil continually. But God the Holy Spirit has His own methods of overcoming our resistance to His governing power. He knows how to break down our resistance and rebellion so gradually we come to want His control, ask for it, love it, and depend upon it.
His own gracious influences in us cause us to be willing to surrender ourselves to His leading and control.
A very small mechanism determines the direction of a ship. Properly manned, the rudder or helm will navigate a ship through stormy seas to harbor safety (vs. 4).
James refers to a ship.. probably a sailboat--a vessel which is incapable of movement on its own. It has no power of direction. It depends entirely upon the wind to move it and upon the helmsman to guide it. The ship goes where its captain wills.
James sees in the ship a parallel to man. Left to himself, he has no purposeful direction and does not have the capacity to choose a right course and pursue it.
He needs the Holy Spirit, the divine breath (the wind) to stir him to activity; and he needs the divine pilot at the helm of his life to keep him moving in a course that will eventually bring him to the heaven of rest on the glory shore of Heaven.
He needs to be assured he is going where the Captain of salvation wills to take him.
More than anything else, the loose use of the tongue has contributed to this skeptical attitude. And Christians are not entirely innocent of aggravating the ugly situation. Even people who claim to be spiritual have emerged defeated from battling to conquer the tongue, myself included.
James evidently feared his strong emphasis upon works would lead some in the church to think words are relatively unimportant. He doesn't want anyone to conclude the use of the tongue has little or nothing to do with the Christian life. His extended treatment of the use of the tongue would, in fact, lead us to the opinion that speech is a form of work and therefore, another evidence of either a genuine or a spurious faith.
James' first thought with regard to speech concerns the grave responsibility of the "brethren" who aspire to teach the Word of God in the pubic assembly (James 3:1). He counsels them against adding to the existing numbers of teachers out of impure motives.
The early church conducted its services differently from the procedures which we follow today. The men of the congregation felt perfectly free to stand up in the assembly and exhort, teach, pray, sing or read, just as the Holy Spirit prompted them.
Those early congregations met in the Jewish synagogue, and it was natural for them to incorporate and adapt Jewish practices in the church.
The Jews had always encouraged an open forum, and the Christians at first continued it. The Christian teacher took the place of the Jewish rabbi. The teacher, like the rabbi, commanded considerable respect, and some church members coveted this prominent position to give them status in the community.
They enjoyed expressing their various points of view on Biblical subjects. Some liked to display their superior gifts. Others just liked to hear themselves talk even though they were unequal to the occasion. They did a lot of talking and said a whole lot of nothing.
These Christians needed to know they would be held accountable for every idle word which they spoke. Men engaged in teaching the whole counsel of God had more responsibility than others and consequently stood in greater danger of incurring the displeasure of the Lord.
Much is required of those to whom much is given. If teachers prostitute their gifts, they will face a time of severity at the judgment seat of Christ. James is saying any Christian is foolish who seeks the role of a teacher when he has not been especially gifted to perform that function in the body of Christ and when the work carries with it such awesome responsibility.
Then James softens his castigation of would-be teachers who have no calling or preparation for such duties and who even speak unadvisedly and heretically. He confesses that all of us, in one way or another, say things which we have no business to let pass our lips (vs. 2).
How many offenses have we caused by a slip of the tongue? How many people have we caused to stumble because of what we said in haste or in anger?
The man who can control his tongue will have comparatively no difficulty in governing all his other nations. He is able to manage his thoughts, feelings, and decisions. Conquering the tongue produces effects upon "the whole body". James means the entire personality is related to the activity of the tongue.
He implies also the entire group with whom the man associates--family, business, church, school--will be involved in the ruling of a single tongue. Winning the victory over that small but unruly member proves potential is available for victory over lesser evils.
The activity of the tongue soon discloses our state of spiritual maturity. Medical doctors look at the tongue to determine our physical condition. Likewise, the tongue is a gage of spiritual condition. A red hot tongue is the sure sign of a malignancy deep in the soul.
Size is not a certain indicator of strength or influence. Huge stallions can be controlled by a small bit and bridle (vs. 3). The horse with all its strength cannot bridle itself. In fact, it has the strength to prevent a man from putting a bridle upon it. Getting a bit into a horse's mouth depends upon its willingness for a person to overcome its natural hostility to restraint.
In the same way, it's not natural for any man to want to be placed under divine restraint and have his conduct and course regulated by an agent other than himself.
The natural man is incapable of controlling himself. The whole course of his life and all his impulses are inclined toward self-expression, independence of God, and evil continually. But God the Holy Spirit has His own methods of overcoming our resistance to His governing power. He knows how to break down our resistance and rebellion so gradually we come to want His control, ask for it, love it, and depend upon it.
His own gracious influences in us cause us to be willing to surrender ourselves to His leading and control.
A very small mechanism determines the direction of a ship. Properly manned, the rudder or helm will navigate a ship through stormy seas to harbor safety (vs. 4).
James refers to a ship.. probably a sailboat--a vessel which is incapable of movement on its own. It has no power of direction. It depends entirely upon the wind to move it and upon the helmsman to guide it. The ship goes where its captain wills.
James sees in the ship a parallel to man. Left to himself, he has no purposeful direction and does not have the capacity to choose a right course and pursue it.
He needs the Holy Spirit, the divine breath (the wind) to stir him to activity; and he needs the divine pilot at the helm of his life to keep him moving in a course that will eventually bring him to the heaven of rest on the glory shore of Heaven.
He needs to be assured he is going where the Captain of salvation wills to take him.
Friday, November 13, 2009
Faith With Works (James 2:21-26)
James now turns to two Biblical personalities who proved the reality of their faith by manifesting good works. Many interpreters consider this section of Chapter 2 to be a flat contradiction to what the Apostle Paul declared in Romans 4:1-3. Naturally, those who see contradiction here do not believe in the infallibility and in-errancy of Scripture. They hold very loose views of inspiration.
A little reflection upon the purpose and plan of James will show, however, James doesn't contradict Paul; he complements him. James and Paul essentially agree, but their emphasis is different.
Paul discusses the justification of men before God. He stresses the initial beginning of the Christian life, and discusses the practical outworking of the Christian's faith in Romans 12-16 after he has laid a doctrinal foundation in chapters 1-11.
James is writing to people who already profess to be Christians. He seeks to show the necessity of "putting legs" to their faith. Practical Christian living especially interests him, and so he explains how a believer should act now that he is a member of the household of faith. James answers the question of how a man is justified before other men.
Abraham was acquitted before God and declared righteous through faith before he performed any works. He was justified before he obeyed God's command to introduce the rite of circumcision. Abraham is sometimes called the father of the faithful because every true believer exercises the same quality of faith Abraham exercised.
Abraham had faith in the supernatural and the impossible simply because God gave him His bare Word of promise. Sarah and Abraham had given up all hope of having a son in their advanced years. But God promised something which was contrary to nature, and Abraham believed it because God said it.
Then the time came when God wanted to exhibit Abraham's faith before his household and servants and for all his posterity to see. God asked Abraham, therefore, to slay Isaac, the very son on whom all the fulfillment of the precious promises depended.
Would the faith which stood up against contrariness to nature also stand up against sheer contradiction to logic? How could God keep His promises if Isaac were dead? Abraham did not hesitate or waver (James 2:21). He simply acted in faith, believing if Isaac was slain, God would raise him from the dead on the spot.
Real faith is confidence in God despite seemingly hopeless odds and contradiction. Real faith has reasons of its own which do not conform to fallen limited human logic. Real faith is obedient faith and resurrection faith--that is, faith in the God who raises men from the dead.
By Abraham's act of obedience his faith was made "perfect" (vs. 22). This doesn't mean he never entertained any doubts. It means by his obedience his faith was now complete because visible evidence had been given of it. The experience on Mount Moriah was Abraham's' crowning act of faith. It proved everything God said about him was true.
Likewise, it's obedience to God which alone will satisfy others we are right with God, and it's obedience which will satisfy our own hearts that we have passed from death to life. We have no real assurance we are saved until we begin to notice a new power in ourselves which enables us to feel, think, and decide for God and good. Anyone can say he has received Christ, but not everyone can manifest the power of transformed life.
Any Jew would approve of the example of Abraham, but what about Rahab? She stands at the other end of the social ladder. She was only proselyte to the Jewish faith. What's worse... before she became a proselyte, she had been a Gentile prostitute. In spite of her wicked past, the grace of God worked in her, and she acknowledged the God of Israel as the only true God
Rahab's faith involved more than a mere concession that monotheism was the true religion. Rahab believed what God said He would do to the enemies of Israel, and she acted upon that belief by risking her life and the lives of her parents to shelter the Jewish spies.
She exhibited a kind of faith which motivated her to take sides against her own people and become identified with their foes. Her actions testified to the genuineness of her faith.
This passage in the epistle of James gives Biblical support to the statement in the Homilies of Thomas Cranmer on the subject of good works: "All Holy Scripture agreeably beareth witness, that a true living faith in Christ doth bring forth good works; and therefore every man must examine and try himself diligently, to know whether he have the same true living faith in his heart unfeignedly, or not; which he shall know by the fruits thereof."
Many, today, profess the faith of Christ are in this error. They think they know God, and believe in Him, but their lives and living declare contrary!
A little reflection upon the purpose and plan of James will show, however, James doesn't contradict Paul; he complements him. James and Paul essentially agree, but their emphasis is different.
Paul discusses the justification of men before God. He stresses the initial beginning of the Christian life, and discusses the practical outworking of the Christian's faith in Romans 12-16 after he has laid a doctrinal foundation in chapters 1-11.
James is writing to people who already profess to be Christians. He seeks to show the necessity of "putting legs" to their faith. Practical Christian living especially interests him, and so he explains how a believer should act now that he is a member of the household of faith. James answers the question of how a man is justified before other men.
Abraham was acquitted before God and declared righteous through faith before he performed any works. He was justified before he obeyed God's command to introduce the rite of circumcision. Abraham is sometimes called the father of the faithful because every true believer exercises the same quality of faith Abraham exercised.
Abraham had faith in the supernatural and the impossible simply because God gave him His bare Word of promise. Sarah and Abraham had given up all hope of having a son in their advanced years. But God promised something which was contrary to nature, and Abraham believed it because God said it.
Then the time came when God wanted to exhibit Abraham's faith before his household and servants and for all his posterity to see. God asked Abraham, therefore, to slay Isaac, the very son on whom all the fulfillment of the precious promises depended.
Would the faith which stood up against contrariness to nature also stand up against sheer contradiction to logic? How could God keep His promises if Isaac were dead? Abraham did not hesitate or waver (James 2:21). He simply acted in faith, believing if Isaac was slain, God would raise him from the dead on the spot.
Real faith is confidence in God despite seemingly hopeless odds and contradiction. Real faith has reasons of its own which do not conform to fallen limited human logic. Real faith is obedient faith and resurrection faith--that is, faith in the God who raises men from the dead.
By Abraham's act of obedience his faith was made "perfect" (vs. 22). This doesn't mean he never entertained any doubts. It means by his obedience his faith was now complete because visible evidence had been given of it. The experience on Mount Moriah was Abraham's' crowning act of faith. It proved everything God said about him was true.
Likewise, it's obedience to God which alone will satisfy others we are right with God, and it's obedience which will satisfy our own hearts that we have passed from death to life. We have no real assurance we are saved until we begin to notice a new power in ourselves which enables us to feel, think, and decide for God and good. Anyone can say he has received Christ, but not everyone can manifest the power of transformed life.
Any Jew would approve of the example of Abraham, but what about Rahab? She stands at the other end of the social ladder. She was only proselyte to the Jewish faith. What's worse... before she became a proselyte, she had been a Gentile prostitute. In spite of her wicked past, the grace of God worked in her, and she acknowledged the God of Israel as the only true God
Rahab's faith involved more than a mere concession that monotheism was the true religion. Rahab believed what God said He would do to the enemies of Israel, and she acted upon that belief by risking her life and the lives of her parents to shelter the Jewish spies.
She exhibited a kind of faith which motivated her to take sides against her own people and become identified with their foes. Her actions testified to the genuineness of her faith.
This passage in the epistle of James gives Biblical support to the statement in the Homilies of Thomas Cranmer on the subject of good works: "All Holy Scripture agreeably beareth witness, that a true living faith in Christ doth bring forth good works; and therefore every man must examine and try himself diligently, to know whether he have the same true living faith in his heart unfeignedly, or not; which he shall know by the fruits thereof."
Many, today, profess the faith of Christ are in this error. They think they know God, and believe in Him, but their lives and living declare contrary!
Thursday, November 12, 2009
Faith That Functions (James 2:14-20)
In James 2:1-13, James discusses at some length how a man's faith in Christ expresses itself in practical and social ethics. He stresses the necessity of showing forth Christian love, compassion, and equality in Christ. Now, in verses 14-26, he concentrates on the necessity of good works to demonstrate the genuineness of the believer's faith.
Thousands of church members profess to have faith in Christ, but it's difficult to find any real evidence of genuine faith in their deportment. They make a pretense of believing but fail to practice right behavior toward fellow believers.
Many people have a false confidence. They imagine no matter how they live, they cannot be lost because they believe in eternal security. The sad truth is they have never really believed, and their lives demonstrate it.
They have said, "yes, I believe." They have given affirmative answers to whoever interviewed them for church membership. Perhaps they have gone forward in a service and answered to personal questions satisfactorily. Many such persons continue under the unwarranted assumption that belief in God and in the cardinal doctrines of the Christian faith is all that salvation requires.
James intends to expose this delusion. He writes to professing Christians. The issue with him is not how to get into the family of God but how true-born members of that family act. He intends to show the absence of good works is a certain indication of an unregenerate condition.
He opens the subject with a question (vs. 14). It centers around the matter of whether the man who says he has faith, yet brings forth no evidences, really has genuine faith. The answer is obvious. Faith which doesn't effect changes in the life and bring forth Godly fruit is nothing more than a mere profession, a false and spurious faith. That kind of faith never saved anyone.
Sometimes we talk about saving faith, but we should keep in mind a man's faith not the cause or the basis of his salvation. The work of Calvary and Jesus' faith alone is the only sufficient ground and basis of our salvation. We are saved because of and on account of what Christ accomplished by His death and resurrection...in response to His faith in God the Father.
Of course, one cannot be saved without faith... but our faith.. is limited compared to that of Jesus'. Our faith is simply the medium through which the Holy Spirit works to bring us to Christ and Christ to us. We are saved through faith, not on account of our faith. Faith itself has no saving merit.
As soon as we view faith as an act of merit which influences God to save us, we have fallen into the doctrine of meritorious works.
James illustrates the results of a superficial spurious faith by citing the case of a believer who has suffered some financial extremity (vs. 15). The language is probably hyperbolic, but James wants to impress us with the utter poverty of these companions in the faith.
The professing church member takes notice of such destitution by remarking, "may someone help you--not me!" Or he says, "I hope you luck will soon change" (vs. 16). Nevertheless, he does not lift his hand to relieve the neighbor of his exposure to the cold or remedy his malnutrition.
James wants us to know exchanging pleasantries and pronouncing pious benedictions can never alter unhappy circumstances. Talk is cheap!
John deals with the same situation. He wants to know how a man can say he loves his Christian brother when he "sees his brother has a need, and shuts up his bowels of compassion from him" (I John 3:17). Such a man many claim to love God, his neighbors, and his Christian friends, but his insensitivity and inaction prove otherwise.
The same principle applies to faith (James 2:17). It's easy to talk glibly about faith in Christ, receiving Christ, and commitment to Christ, but the proof is in the product. Any professed faith which does not stir the Christian to energetic performances is "dead" faith. James calls it "dead" because its useless and stagnant. Such faith has no principle of life or movement in it.
Anyone can boast he has exercised faith in Christ, but only the man who demonstrates his faith by outward acts of kindness and compassion is convincing (vs. 18). Verbal declarations are not sufficient evidence of real faith. It's self deceit to suppose Christ lives in your heart when one of your outward actions indicate it.
Its impossible to have true faith without good works accompanying it. Justification and sanctification cannot be separated in the Christian life, except to distinguish them for the purpose of explaining them. God sanctifies everyone whom He justifies. God works salvation in us and for us, and He supplies us with the willingness to work salvation out in a life that is well-pleasing to Himself.
Least his Jewish readers think faith in the Old Testament monotheism is sufficient to save people, James reminds them that demons are monotheists, too (vs. 19). They are fully aware of the doctrinal content of the Bible. They know all about the doctrine of the Trinity, the blood atonement, the existence of Hell.
But their knowledge of these Biblical facts will not prevent them from falling into the hands of the wrathful God in whom they believe. The inevitability of their eternal doom is so real they tremble in terror at the mere contemplation of it. The kind of faith that does not result in good works is no better in its quality than the belief of evil angels.
Such faith is "vain"--barren and unproductive. It's spiritually empty and impotent.
Thousands of church members profess to have faith in Christ, but it's difficult to find any real evidence of genuine faith in their deportment. They make a pretense of believing but fail to practice right behavior toward fellow believers.
Many people have a false confidence. They imagine no matter how they live, they cannot be lost because they believe in eternal security. The sad truth is they have never really believed, and their lives demonstrate it.
They have said, "yes, I believe." They have given affirmative answers to whoever interviewed them for church membership. Perhaps they have gone forward in a service and answered to personal questions satisfactorily. Many such persons continue under the unwarranted assumption that belief in God and in the cardinal doctrines of the Christian faith is all that salvation requires.
James intends to expose this delusion. He writes to professing Christians. The issue with him is not how to get into the family of God but how true-born members of that family act. He intends to show the absence of good works is a certain indication of an unregenerate condition.
He opens the subject with a question (vs. 14). It centers around the matter of whether the man who says he has faith, yet brings forth no evidences, really has genuine faith. The answer is obvious. Faith which doesn't effect changes in the life and bring forth Godly fruit is nothing more than a mere profession, a false and spurious faith. That kind of faith never saved anyone.
Sometimes we talk about saving faith, but we should keep in mind a man's faith not the cause or the basis of his salvation. The work of Calvary and Jesus' faith alone is the only sufficient ground and basis of our salvation. We are saved because of and on account of what Christ accomplished by His death and resurrection...in response to His faith in God the Father.
Of course, one cannot be saved without faith... but our faith.. is limited compared to that of Jesus'. Our faith is simply the medium through which the Holy Spirit works to bring us to Christ and Christ to us. We are saved through faith, not on account of our faith. Faith itself has no saving merit.
As soon as we view faith as an act of merit which influences God to save us, we have fallen into the doctrine of meritorious works.
James illustrates the results of a superficial spurious faith by citing the case of a believer who has suffered some financial extremity (vs. 15). The language is probably hyperbolic, but James wants to impress us with the utter poverty of these companions in the faith.
The professing church member takes notice of such destitution by remarking, "may someone help you--not me!" Or he says, "I hope you luck will soon change" (vs. 16). Nevertheless, he does not lift his hand to relieve the neighbor of his exposure to the cold or remedy his malnutrition.
James wants us to know exchanging pleasantries and pronouncing pious benedictions can never alter unhappy circumstances. Talk is cheap!
John deals with the same situation. He wants to know how a man can say he loves his Christian brother when he "sees his brother has a need, and shuts up his bowels of compassion from him" (I John 3:17). Such a man many claim to love God, his neighbors, and his Christian friends, but his insensitivity and inaction prove otherwise.
The same principle applies to faith (James 2:17). It's easy to talk glibly about faith in Christ, receiving Christ, and commitment to Christ, but the proof is in the product. Any professed faith which does not stir the Christian to energetic performances is "dead" faith. James calls it "dead" because its useless and stagnant. Such faith has no principle of life or movement in it.
Anyone can boast he has exercised faith in Christ, but only the man who demonstrates his faith by outward acts of kindness and compassion is convincing (vs. 18). Verbal declarations are not sufficient evidence of real faith. It's self deceit to suppose Christ lives in your heart when one of your outward actions indicate it.
Its impossible to have true faith without good works accompanying it. Justification and sanctification cannot be separated in the Christian life, except to distinguish them for the purpose of explaining them. God sanctifies everyone whom He justifies. God works salvation in us and for us, and He supplies us with the willingness to work salvation out in a life that is well-pleasing to Himself.
Least his Jewish readers think faith in the Old Testament monotheism is sufficient to save people, James reminds them that demons are monotheists, too (vs. 19). They are fully aware of the doctrinal content of the Bible. They know all about the doctrine of the Trinity, the blood atonement, the existence of Hell.
But their knowledge of these Biblical facts will not prevent them from falling into the hands of the wrathful God in whom they believe. The inevitability of their eternal doom is so real they tremble in terror at the mere contemplation of it. The kind of faith that does not result in good works is no better in its quality than the belief of evil angels.
Such faith is "vain"--barren and unproductive. It's spiritually empty and impotent.
Wednesday, November 11, 2009
Sin of Snobbery (James 2: 1-13)
All men are created equal before God. But you don't have to be a sociologist to perceive not all men are born with the same privileges, opportunities, or capacities. Becoming a Christian will not automatically elevate a man from ignorance to intelligence, from indolence to industry, or from poverty to plenty.
Nevertheless, in Christ all believers enjoy a oneness that transcends social and racial status. Christians don't always treat each other as through they were brothers and sisters in the same family. Even in the church, people prefer some to others. James indicts Christian for showing respect of persons.
Part 1 (James 2:1-7)
Everyone remembers the child in grade school who was the teacher's pet. All of us are prone to show partiality or favoritism toward special people. The fact that James said, "My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons" (James 1:1) indicates his Jewish readers were practicing this irregularity.
James illustrates what he means by showing respect of persons by citing two men coming into the assembly of the saints. (vs. 2,3). Their clothes disclose their economic status. The wealthy man wears a gold ring and probably takes pains to show it off. He sports expensive and ostentatious apparel.
By contrast, the poor man has no jewelry to flash before the people, and his clothes are ragged. The same word translated "vile" is the word translated "filthiness" in James 1:21 and "filthy" in Revelation 22:11.
Verse 3 depicts what respect of persons really is. The church shows great care of the concern toward the rich man. With pomp and ceremony they usher him to a conspicuous seat. But they treat the poor man with scorn and give him a choice either of standing in an obscure place or of sitting at the footstool of some prominent person.
Today, showing respect of persons takes different forms. It constitutes one of the most common failures among God's people. James doesn't ask these believers, or us, to fail to acknowledge people for what they are. He doesn't call for a leveling of social status. He doesn't urge the church to launch a campaign against social inequalities...
The issue in this passage seems to be Christians are capable of neglecting and even ridiculing the poor in order to impress and honor the rich. James argues those who commit the sin of showing partiality set themselves up as judges with evil thoughts (vs. 4). Christ never displayed preferential treatment toward man. Where then do those who claim to have faith in Him get their authority to behave unlike Christ their master?
Following his exhortation to "hearken" or "listen" (vs. 5), James enumerates three reasons why the exaltation of the rich and the neglect of the poor is folly, First, God has "chosen the poor of this world rich in faith."
This doesn't mean God chose them because they were poor; neither did He choose exclusively poor people. Of course, experience shows poor people are often more receptive to the gospel. The point is, God's action toward them was not influenced by their poverty and debasement.
The poor who receive Christ are wealthy spiritually. People who cater to rich men need their sense of values corrected. The wealth of this world is nothing in comparison to the riches of grace in Christ Jesus. The despise poor people is to despise those whom God has chosen and, therefore, to despise His choice.
A second reason appears in verse 6. Rich men especially seek to silence and oppress poor believers. With the least excuse they even go to the extent of taking the poor before law courts to be penalized for some imagined or minor infraction.
Verse 7 contains the third reason for not showing respect of persons. It comes in the form of question, "Do not they [the rich] blaspheme that worthy name by which ye are called?" Though certainly not all the rich are guilty of this sin, James knew some who were.
How silly and sinful to reject those whom God has received and to exalt and favor men who blaspheme the very name of the one who has redeemed us.
Part 2 (James 2: 8-13)
In James 2:8 the king James translators did not translate the Greek word mentoi, meaning "really," or "however". Its omission doesn't alter the essential meaning of the verse, but including it does indicate James changes his manner of speaking at this point. Sternness and even harshness mark the words of verses 5-7. But James doesn't want to appear to accuse everyone of the sin he has been discussing.
Thus, to those who were not guilty he adds a word, "If, however, you fulfill the royal law." Thou shalt love they neighbor as thyself," represents the essence of the royal law. The law of love includes and comprehends all the other requirements demanded by the law.
To show respect of persons is to evidence a feeling of contempt for others, and such feelings and deeds contradicts the law of love. Those who violate the law of love by showing respect of persons commit sin, and they are "convinced" (convicted) by the same law as transgressors (vs. 9).
Many times a day our paths cross people who may not be poverty-stricken but who are less fortunate than we. Through no fault of their own they are not attractive.
Maybe they have few friends, and lack culture and education. Or possibly they feel as if they don't belong. The easiest thing to do is to neglect such people by showing no interest in them. Granted, it take the grace of the Lord to love the unlovely. But isn't that what our Lord exhibited when He gave Himself for us?
Solutions to the problem of partiality don't come easily. To gain the victory, we must think less of ourselves and what our friends think of us. We need to spend more time in prayer and exercise more effort to go tou of the way to be kid even to the unsaved and to befriend the friendless.
Its much easier to play up to the well-to-do, the popular, and the influential. James calls it sin. Partiality is all too common today. It's prevalent not only in our private lives but also in our churches. Its important the church not only be evangelical in doctrine but also in practice.
Verses 10,11 constitute an explanation and proof of the fact that one single offense wmakes one a transgressor of the law. James knew this fact would be hard for many to believe and understand. Since the law is a unit, the slightest infraction means the law has been broken.
James is seeking to communicate that respect of persons is an infraction against the command to love one's neighbor as himself and this one offense is tantamount to breaking the whole law.
What men, even Christians, fail to realize is that they are not free to pick and choose from God's commands what they will obey. Though the believer is not under the Mosaic law, as a rule of life during the church age, he is not free to do anything he pleases.
The New Testament is filled with exhortations and commands. Any offense against any of these commands is an offense against Him. That's what makes sin so exceedingly sinful.
As further evidence of the seriousness of any sin, James cites tow of the most obvious violations--adultery and murder. The same God strictly prohibited both of these sins. It naturally follows refraining from doing the one while committing the other makes the offender a law breaker.
Verses 12,13 provide a fitting summary and conclusion to the theme. Verse 12 emphasizes the need to practice what we preach--"so speak you, and so do". One is easier than the other. Our conversation ought to match our conduct, and our conduct our conversation.
The scattered Christians whom James addresses could and presumably did speak loudly of the equality of all men in Christ, but in their actual conduct in the church, they betrayed quite another policy.
Remember James is writing to Christians. This means the judgment of which he speaks (vs. 12) has nothing to do with salvation or eternal damnation. The thought amplifies James' remarks about the law of love. Believers should speak and act in love at all times because we must all appear before the judgment seat of Christ where we shall give an account of our deportment.
The judgment seat of Christ involves only saved people. God will evaluate the believers works. We'll all want mercy or compassion shown to us at that time. James reminds us our receiving mercy is contingent upon showing mercy and compassion here on earth to needy people.
James echoes the teaching of Christ, "blessed are the merciful: for they shall obtain mercy." He doesn't mean to suggest anyone can earn God's mercy by showing mercy.
Passages of Scripture like verse 13 must always be interpreted in harmony with all God's word teaches about salvation. We're saved by Jesus and His faith, because of God's grace. We believe Jesus is the Son of God, came to Earth to live as a man, died on a cross, was buried and on the third day He rose from the dead. Therefore, verse 13 cannot mean God saves sinners on the basis of their merciful acts toward others.
Matthew 6:12 reads, "and forgive us our debts, as we forgive our debtors." At first it seems to imply forgiveness before God depends upon a man's forgiving others. Does God save sinners on the ground of man's showing mercy and forgiveness? Of course not. If this were true, then salvation can be earned by the right kind of disposition toward others.
These passages were written to believers--people who had already experienced the gracious forgiveness and infinite mercy of God. The evidential proof they have received divine mercy lies in their merciful attitude toward others. Men who have become the recipients of God's mercy and forgiveness have no heart to act mercilessly toward their fellowmen.
Those who treat others without compassion and forgiveness have no reason for thinking they have been saved. The death of Christ is the only ground and basis for the salvation of sinners. Good works and generous dispositions toward others are th inevitable results of the work of God in the human heart. Showing mercy is not the cause of salvation; its the result.
Nevertheless, in Christ all believers enjoy a oneness that transcends social and racial status. Christians don't always treat each other as through they were brothers and sisters in the same family. Even in the church, people prefer some to others. James indicts Christian for showing respect of persons.
Part 1 (James 2:1-7)
Everyone remembers the child in grade school who was the teacher's pet. All of us are prone to show partiality or favoritism toward special people. The fact that James said, "My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons" (James 1:1) indicates his Jewish readers were practicing this irregularity.
James illustrates what he means by showing respect of persons by citing two men coming into the assembly of the saints. (vs. 2,3). Their clothes disclose their economic status. The wealthy man wears a gold ring and probably takes pains to show it off. He sports expensive and ostentatious apparel.
By contrast, the poor man has no jewelry to flash before the people, and his clothes are ragged. The same word translated "vile" is the word translated "filthiness" in James 1:21 and "filthy" in Revelation 22:11.
Verse 3 depicts what respect of persons really is. The church shows great care of the concern toward the rich man. With pomp and ceremony they usher him to a conspicuous seat. But they treat the poor man with scorn and give him a choice either of standing in an obscure place or of sitting at the footstool of some prominent person.
Today, showing respect of persons takes different forms. It constitutes one of the most common failures among God's people. James doesn't ask these believers, or us, to fail to acknowledge people for what they are. He doesn't call for a leveling of social status. He doesn't urge the church to launch a campaign against social inequalities...
The issue in this passage seems to be Christians are capable of neglecting and even ridiculing the poor in order to impress and honor the rich. James argues those who commit the sin of showing partiality set themselves up as judges with evil thoughts (vs. 4). Christ never displayed preferential treatment toward man. Where then do those who claim to have faith in Him get their authority to behave unlike Christ their master?
Following his exhortation to "hearken" or "listen" (vs. 5), James enumerates three reasons why the exaltation of the rich and the neglect of the poor is folly, First, God has "chosen the poor of this world rich in faith."
This doesn't mean God chose them because they were poor; neither did He choose exclusively poor people. Of course, experience shows poor people are often more receptive to the gospel. The point is, God's action toward them was not influenced by their poverty and debasement.
The poor who receive Christ are wealthy spiritually. People who cater to rich men need their sense of values corrected. The wealth of this world is nothing in comparison to the riches of grace in Christ Jesus. The despise poor people is to despise those whom God has chosen and, therefore, to despise His choice.
A second reason appears in verse 6. Rich men especially seek to silence and oppress poor believers. With the least excuse they even go to the extent of taking the poor before law courts to be penalized for some imagined or minor infraction.
Verse 7 contains the third reason for not showing respect of persons. It comes in the form of question, "Do not they [the rich] blaspheme that worthy name by which ye are called?" Though certainly not all the rich are guilty of this sin, James knew some who were.
How silly and sinful to reject those whom God has received and to exalt and favor men who blaspheme the very name of the one who has redeemed us.
Part 2 (James 2: 8-13)
In James 2:8 the king James translators did not translate the Greek word mentoi, meaning "really," or "however". Its omission doesn't alter the essential meaning of the verse, but including it does indicate James changes his manner of speaking at this point. Sternness and even harshness mark the words of verses 5-7. But James doesn't want to appear to accuse everyone of the sin he has been discussing.
Thus, to those who were not guilty he adds a word, "If, however, you fulfill the royal law." Thou shalt love they neighbor as thyself," represents the essence of the royal law. The law of love includes and comprehends all the other requirements demanded by the law.
To show respect of persons is to evidence a feeling of contempt for others, and such feelings and deeds contradicts the law of love. Those who violate the law of love by showing respect of persons commit sin, and they are "convinced" (convicted) by the same law as transgressors (vs. 9).
Many times a day our paths cross people who may not be poverty-stricken but who are less fortunate than we. Through no fault of their own they are not attractive.
Maybe they have few friends, and lack culture and education. Or possibly they feel as if they don't belong. The easiest thing to do is to neglect such people by showing no interest in them. Granted, it take the grace of the Lord to love the unlovely. But isn't that what our Lord exhibited when He gave Himself for us?
Solutions to the problem of partiality don't come easily. To gain the victory, we must think less of ourselves and what our friends think of us. We need to spend more time in prayer and exercise more effort to go tou of the way to be kid even to the unsaved and to befriend the friendless.
Its much easier to play up to the well-to-do, the popular, and the influential. James calls it sin. Partiality is all too common today. It's prevalent not only in our private lives but also in our churches. Its important the church not only be evangelical in doctrine but also in practice.
Verses 10,11 constitute an explanation and proof of the fact that one single offense wmakes one a transgressor of the law. James knew this fact would be hard for many to believe and understand. Since the law is a unit, the slightest infraction means the law has been broken.
James is seeking to communicate that respect of persons is an infraction against the command to love one's neighbor as himself and this one offense is tantamount to breaking the whole law.
What men, even Christians, fail to realize is that they are not free to pick and choose from God's commands what they will obey. Though the believer is not under the Mosaic law, as a rule of life during the church age, he is not free to do anything he pleases.
The New Testament is filled with exhortations and commands. Any offense against any of these commands is an offense against Him. That's what makes sin so exceedingly sinful.
As further evidence of the seriousness of any sin, James cites tow of the most obvious violations--adultery and murder. The same God strictly prohibited both of these sins. It naturally follows refraining from doing the one while committing the other makes the offender a law breaker.
Verses 12,13 provide a fitting summary and conclusion to the theme. Verse 12 emphasizes the need to practice what we preach--"so speak you, and so do". One is easier than the other. Our conversation ought to match our conduct, and our conduct our conversation.
The scattered Christians whom James addresses could and presumably did speak loudly of the equality of all men in Christ, but in their actual conduct in the church, they betrayed quite another policy.
Remember James is writing to Christians. This means the judgment of which he speaks (vs. 12) has nothing to do with salvation or eternal damnation. The thought amplifies James' remarks about the law of love. Believers should speak and act in love at all times because we must all appear before the judgment seat of Christ where we shall give an account of our deportment.
The judgment seat of Christ involves only saved people. God will evaluate the believers works. We'll all want mercy or compassion shown to us at that time. James reminds us our receiving mercy is contingent upon showing mercy and compassion here on earth to needy people.
James echoes the teaching of Christ, "blessed are the merciful: for they shall obtain mercy." He doesn't mean to suggest anyone can earn God's mercy by showing mercy.
Passages of Scripture like verse 13 must always be interpreted in harmony with all God's word teaches about salvation. We're saved by Jesus and His faith, because of God's grace. We believe Jesus is the Son of God, came to Earth to live as a man, died on a cross, was buried and on the third day He rose from the dead. Therefore, verse 13 cannot mean God saves sinners on the basis of their merciful acts toward others.
Matthew 6:12 reads, "and forgive us our debts, as we forgive our debtors." At first it seems to imply forgiveness before God depends upon a man's forgiving others. Does God save sinners on the ground of man's showing mercy and forgiveness? Of course not. If this were true, then salvation can be earned by the right kind of disposition toward others.
These passages were written to believers--people who had already experienced the gracious forgiveness and infinite mercy of God. The evidential proof they have received divine mercy lies in their merciful attitude toward others. Men who have become the recipients of God's mercy and forgiveness have no heart to act mercilessly toward their fellowmen.
Those who treat others without compassion and forgiveness have no reason for thinking they have been saved. The death of Christ is the only ground and basis for the salvation of sinners. Good works and generous dispositions toward others are th inevitable results of the work of God in the human heart. Showing mercy is not the cause of salvation; its the result.
Tuesday, November 10, 2009
The Word Applied (James 1: 18-27)
Some advocate the church should become involved with every possible social endeavor. They say Christians ought to Christianize society. They find in James 1:27 the basis of their contentions. They call this passage of Scripture the Magna Carta for Christian social action. But is that what this verse really teaches? If we divorce it from its setting and see no relationship between it and the verses which precede it, only then is such a meaning conceivable.
James has been dealing with matters concerning a man's relationship to God. In the immediate context regeneration through the Word of truth provides the basis for the believer's conduct. It's the Word of truth that produces "pure" or "genuine" religion (James 1:27).
Part 1 (James 1: 18-21)
Of all God's gifts to man, the most precious is the new birth. James associates "every good gift and every perfect gift" (James 1: 17) with "of his own will begat he us" (vs. 18). This sounds very much like the Apostle Paul. The Scriptures do not give us the least hint in this passage, or in any other place, that salvation can be achieved through human merit.
Before challenging his Christian readers to be "doers of the word" (vs. 22) James reminds them of the work of regeneration which God performed in them. To be begotten of God is to have life imparted to us. to be born again. That's what regeneration means. James associates several important truths with this life from God. God gives it of His own will. Man merely receives it. No one can earn it.
This good and perfect gift is related to the Word of truth. The Scriptures are the means by which God's will, relative to our salvation, becomes a reality for us. I don't think it's an exaggeration to say the place of the Word as an instrument in salvation is a part of God's plan and will from eternity past.
This being said, we should know the Word well. We should be able to handle it with precision. God never decreed man should be saved by divine fiat. Rather, He willed His infallible Word be used by the Holy Spirit, for men... even fallible men, to bring conviction and salvation to sinners.
God's purpose in saving us is that we should be to the praise of His glory (Ephesians 1:12) and that we should be holy and without blame before him in love (Ephesians 1:4).
God purpose, "that we should be a kind of first fruits of his creatures" (James 1:18), is a reference to an Old Testament practice.
As an act of consecration and in connection with the Passover feast celebration, the Jews brought a sampling of the harvest which became a token, an earnest, so the rest of the harvest would follow and it would be the same kind as represented by the first fruit. The whole practice had to do with ownership and priorities.
The new birth is the starting point which makes possible subsequent growth in the likeness of "the Father of lights." James is now ready to explain what the Word of truth requires of us if we are to be conformed ot the image of our procreator (vs. 19-21).
The same Word which the Holy Spirit used to regenerate us and bring us to see our need of receiving Christ is also the means and the measure of the Christian's deportment. All of our actions are to be regulated by the Word of truth. We must be quick to hear the message, slow to speak, and slow to wrath.
Often we are swift to speak, slow to hear, and quick to wrath. These qualities are not natural to men, they require, for their fulfillment, the work of the Holy Spirit in the heart.
James is striking here at the sins of unjust criticism and pride. Men do not want to hear what God or someone else has to say because they feel sufficient and think they possess better knowledge.. they're comfortable the way they are. They speak quickly because they are confident in their complacency.. thinking they have all the right answers. They have no patience and explode in anger because they have been offended... truth is always offensive.. when you're standing outside of it!
Anger and talk are very definitely related. Anger causes irrational speech. Soon the talk incites the temper, and the temper the talk.
Evidently, James understood this relationship between speech and anger because he follows his exhortation with the comment, "for the wrath of man worketh not the righteousness of God" (vs. 20). That is, man's wrath doesn't produce God's righteousness. The display of wrath by a believer is not a demonstration of the fruit of the Spirit in the heart. One aspect of the fruit of the Spirit is "peace" (Galatians 5:22), which is, of course, contrary to wrath.
The evils to be put away (James 1:21) are actions which are opposed to the Word of truth. Here in the Word is called the "engrafted" word. James calls hot temper by its real name--sin. The same word which was the instrument to bring life (vs. 18) is that which is to govern conduct (vs. 19b). It sets the standard of Christian behavior.
A definite relationship is implied here between receiving the "engrafted word" and putting away the sins described in the first part of the verse 21. When we receive the Word and obey it, these sins must go. While the sins remain, our appetite for the Word of God diminishes. The poisonous and noxious weeds of "filthiness and superfluity of naughtiness" or better "over flowing of wickedness," must be rotted out before the implanted Word of truth will produce its best results.
No doubt the "filthiness" here refers to impurity related to thought and speech (vs. 19). "Wickedness" or as the King James has it "superfluity of naughtiness," means "malice produced by forbidden anger." These, James insists, are to be dug up and discarded much as you would weed the garden. Their presence is certain to dwarf the soul.
Part 2 (James 1:22-27)
James has already spoken about "receiving the Word (vs 21). Now he wants to explain how a person acts who has had thw Rod implanted in him. He is saved, but he must practice the precepts. Wrong as it is never to listen, it's also wrong merely to listen and never to act.
Some Christians are like sponges, always soaking in spiritual truth but never giving anything out. The more we know, the more truth we are exposed to, the more responsible we become. The doing of the Word involves work on our part.
It means we get on the team with God and off the grandstand. We're servants, not spectators. God wants active and involved participation. To do otherwise is to miscalculate. That's precisely what James means by "deceiving your own selves" (vs. 22). No one else is fooled. Self-deception is the worst kind of ignorance.
When one choses to not practice the precepts of the Word he is like a person who looks at himself in a mirror, observes his need for grooming, but turns from the mirror without attempting to change his appearance (vs. 24). Many professing Christians live just like that today.
Our lives are untidy, we're not well groomed. Sunday after Sunday we hear the Word in an evangelical church from a pastor... week after week we are exposed to the Word through one avenue or another; yet our lives are never changed. Why? Is the Bible at fault? Is the Lord to blame?
James lays the blame at the doorstep of the hearer. He "goeth his way" and "forgetteth" (vs. 24). The truth of Scripture must be lived. It must be practiced if its benefits are to be realized. The one to whom James refers is guilty of not heeding the warnings which he observes.
He takes only a passing glance, and away he goes. What's worse, he quickly turns his attention to other interests...he "forgets what manner of man he was" (vs. 24b). This is what a person is like who is under the faithful proclamation of the Word but never applies it to this own needs.
Verse 25 introduces us to the one who is not only confronted with the Word but whose life is altered by its power. He "looks", which means he is curious and eager to understand and appropriate God's Word. He "continues" in the Word, unlike the man who "goes on his way".
The blessing of God is promised to attend the person who "hears" the Word and performs what the "law of liberty" demands. The term "law" implies certain duties are required of us. The word "liberty" suggests we obey the Word willingly and freely--not under compulsion as slaves but wholeheartedly in love as sons and daughters of God. Believers delight in God's commandments, and so perform them eagerly.
James is concerned about the mere religious profession. He is fully aware of people who are punctilious about forms and ceremonies but fail to bridle the tongue. People who have no control over a razor-sharp tongue are not truly religious (vs. 26).
The word "religion" from its Latin derivation means "to rebind" and implies a religious man is a person who has been rebound to God. A critical and vitriolic tongue is an evidence of an empty profession of faith and of estrangement from God.
I've never liked the term "religous" because of its negative connotation. Nowadays.. its seems to fit those who use works to earn favor... when really James teaches pure and true religion is the opposite of works based belief.
A genuine relationship to God, a real experience with the Holy Spirit, a truly regenerate heart, manifests itself in a "pure" religion (vs. 27). James is speaking about the outcome of a genuine faith. He is not suggesting philanthropic service, financing orphanages or hospitals, or any kind of human social morality are sufficient to get us to Heaven.
True religion involves service and ministrations, but it must be "pure"--that is, performance which arises out of obedience because of a purified heart of love.. not out of force.. or compliance with laws to gain favor.
The kind of service which constituents pure religion involves charity and purity. Charity prompts the believer to visit the orphans and widows. The word "visit" means for more than grudgingly paying them a social call.
It means "to look after carefully." All needy people come within the scope of the believer's interest and help. A truly religious man delights to help those who cannot help themselves and cannot repay their debtors.. because he loves the Lord above all else.
In making the round of visitation and coming in contact with the defilements of the world, we must be careful we are not contaminated by it. Conformity to the world will bring unhappiness and disgrace. True believers have overcome the world.
James has been dealing with matters concerning a man's relationship to God. In the immediate context regeneration through the Word of truth provides the basis for the believer's conduct. It's the Word of truth that produces "pure" or "genuine" religion (James 1:27).
Part 1 (James 1: 18-21)
Of all God's gifts to man, the most precious is the new birth. James associates "every good gift and every perfect gift" (James 1: 17) with "of his own will begat he us" (vs. 18). This sounds very much like the Apostle Paul. The Scriptures do not give us the least hint in this passage, or in any other place, that salvation can be achieved through human merit.
Before challenging his Christian readers to be "doers of the word" (vs. 22) James reminds them of the work of regeneration which God performed in them. To be begotten of God is to have life imparted to us. to be born again. That's what regeneration means. James associates several important truths with this life from God. God gives it of His own will. Man merely receives it. No one can earn it.
This good and perfect gift is related to the Word of truth. The Scriptures are the means by which God's will, relative to our salvation, becomes a reality for us. I don't think it's an exaggeration to say the place of the Word as an instrument in salvation is a part of God's plan and will from eternity past.
This being said, we should know the Word well. We should be able to handle it with precision. God never decreed man should be saved by divine fiat. Rather, He willed His infallible Word be used by the Holy Spirit, for men... even fallible men, to bring conviction and salvation to sinners.
God's purpose in saving us is that we should be to the praise of His glory (Ephesians 1:12) and that we should be holy and without blame before him in love (Ephesians 1:4).
God purpose, "that we should be a kind of first fruits of his creatures" (James 1:18), is a reference to an Old Testament practice.
As an act of consecration and in connection with the Passover feast celebration, the Jews brought a sampling of the harvest which became a token, an earnest, so the rest of the harvest would follow and it would be the same kind as represented by the first fruit. The whole practice had to do with ownership and priorities.
The new birth is the starting point which makes possible subsequent growth in the likeness of "the Father of lights." James is now ready to explain what the Word of truth requires of us if we are to be conformed ot the image of our procreator (vs. 19-21).
The same Word which the Holy Spirit used to regenerate us and bring us to see our need of receiving Christ is also the means and the measure of the Christian's deportment. All of our actions are to be regulated by the Word of truth. We must be quick to hear the message, slow to speak, and slow to wrath.
Often we are swift to speak, slow to hear, and quick to wrath. These qualities are not natural to men, they require, for their fulfillment, the work of the Holy Spirit in the heart.
James is striking here at the sins of unjust criticism and pride. Men do not want to hear what God or someone else has to say because they feel sufficient and think they possess better knowledge.. they're comfortable the way they are. They speak quickly because they are confident in their complacency.. thinking they have all the right answers. They have no patience and explode in anger because they have been offended... truth is always offensive.. when you're standing outside of it!
Anger and talk are very definitely related. Anger causes irrational speech. Soon the talk incites the temper, and the temper the talk.
Evidently, James understood this relationship between speech and anger because he follows his exhortation with the comment, "for the wrath of man worketh not the righteousness of God" (vs. 20). That is, man's wrath doesn't produce God's righteousness. The display of wrath by a believer is not a demonstration of the fruit of the Spirit in the heart. One aspect of the fruit of the Spirit is "peace" (Galatians 5:22), which is, of course, contrary to wrath.
The evils to be put away (James 1:21) are actions which are opposed to the Word of truth. Here in the Word is called the "engrafted" word. James calls hot temper by its real name--sin. The same word which was the instrument to bring life (vs. 18) is that which is to govern conduct (vs. 19b). It sets the standard of Christian behavior.
A definite relationship is implied here between receiving the "engrafted word" and putting away the sins described in the first part of the verse 21. When we receive the Word and obey it, these sins must go. While the sins remain, our appetite for the Word of God diminishes. The poisonous and noxious weeds of "filthiness and superfluity of naughtiness" or better "over flowing of wickedness," must be rotted out before the implanted Word of truth will produce its best results.
No doubt the "filthiness" here refers to impurity related to thought and speech (vs. 19). "Wickedness" or as the King James has it "superfluity of naughtiness," means "malice produced by forbidden anger." These, James insists, are to be dug up and discarded much as you would weed the garden. Their presence is certain to dwarf the soul.
Part 2 (James 1:22-27)
James has already spoken about "receiving the Word (vs 21). Now he wants to explain how a person acts who has had thw Rod implanted in him. He is saved, but he must practice the precepts. Wrong as it is never to listen, it's also wrong merely to listen and never to act.
Some Christians are like sponges, always soaking in spiritual truth but never giving anything out. The more we know, the more truth we are exposed to, the more responsible we become. The doing of the Word involves work on our part.
It means we get on the team with God and off the grandstand. We're servants, not spectators. God wants active and involved participation. To do otherwise is to miscalculate. That's precisely what James means by "deceiving your own selves" (vs. 22). No one else is fooled. Self-deception is the worst kind of ignorance.
When one choses to not practice the precepts of the Word he is like a person who looks at himself in a mirror, observes his need for grooming, but turns from the mirror without attempting to change his appearance (vs. 24). Many professing Christians live just like that today.
Our lives are untidy, we're not well groomed. Sunday after Sunday we hear the Word in an evangelical church from a pastor... week after week we are exposed to the Word through one avenue or another; yet our lives are never changed. Why? Is the Bible at fault? Is the Lord to blame?
James lays the blame at the doorstep of the hearer. He "goeth his way" and "forgetteth" (vs. 24). The truth of Scripture must be lived. It must be practiced if its benefits are to be realized. The one to whom James refers is guilty of not heeding the warnings which he observes.
He takes only a passing glance, and away he goes. What's worse, he quickly turns his attention to other interests...he "forgets what manner of man he was" (vs. 24b). This is what a person is like who is under the faithful proclamation of the Word but never applies it to this own needs.
Verse 25 introduces us to the one who is not only confronted with the Word but whose life is altered by its power. He "looks", which means he is curious and eager to understand and appropriate God's Word. He "continues" in the Word, unlike the man who "goes on his way".
The blessing of God is promised to attend the person who "hears" the Word and performs what the "law of liberty" demands. The term "law" implies certain duties are required of us. The word "liberty" suggests we obey the Word willingly and freely--not under compulsion as slaves but wholeheartedly in love as sons and daughters of God. Believers delight in God's commandments, and so perform them eagerly.
James is concerned about the mere religious profession. He is fully aware of people who are punctilious about forms and ceremonies but fail to bridle the tongue. People who have no control over a razor-sharp tongue are not truly religious (vs. 26).
The word "religion" from its Latin derivation means "to rebind" and implies a religious man is a person who has been rebound to God. A critical and vitriolic tongue is an evidence of an empty profession of faith and of estrangement from God.
I've never liked the term "religous" because of its negative connotation. Nowadays.. its seems to fit those who use works to earn favor... when really James teaches pure and true religion is the opposite of works based belief.
A genuine relationship to God, a real experience with the Holy Spirit, a truly regenerate heart, manifests itself in a "pure" religion (vs. 27). James is speaking about the outcome of a genuine faith. He is not suggesting philanthropic service, financing orphanages or hospitals, or any kind of human social morality are sufficient to get us to Heaven.
True religion involves service and ministrations, but it must be "pure"--that is, performance which arises out of obedience because of a purified heart of love.. not out of force.. or compliance with laws to gain favor.
The kind of service which constituents pure religion involves charity and purity. Charity prompts the believer to visit the orphans and widows. The word "visit" means for more than grudgingly paying them a social call.
It means "to look after carefully." All needy people come within the scope of the believer's interest and help. A truly religious man delights to help those who cannot help themselves and cannot repay their debtors.. because he loves the Lord above all else.
In making the round of visitation and coming in contact with the defilements of the world, we must be careful we are not contaminated by it. Conformity to the world will bring unhappiness and disgrace. True believers have overcome the world.
Monday, November 9, 2009
Operating Under Pressure
Being a Christian doesn't exempt us from the trials which are common to all men. In fact, some trials come to the believer which unbelievers know nothing about. James, therefore, is concerned lest his readers succumb to outward pressures and inner compulsions.
He fears Satan will use the hardships common to life in general or those peculiar to the Christian to cause him to sin and then to lay the blame for it upon God. Writing to warn us of these pitfalls, James sets before us an incentive to endure and analyzes the real source of temptation to sin.
Part 1 James 1:12
The world "bless" occurs repeatedly in the prayers of God's people. When we cannot think of anything else, we ask for blessing. Scripture uses the world frequently too. James' use of it here means "happy" (Greek makarios).
Happy is the man who endures temptation. But how can that be? Trials are hard to bear. Who can be happy enduring them? Is James suggesting believers are to put of a superficial smile and "grin and bear it"? Hardly! Rather, he is enlarging upon his inspired suggestion tin James 1:2--"count it all joy."
When trials begin, we should view them as a means whereby conditioning patience and maturity develop in us. Now James tells us throughout the whole trial, whatever it may be, we are to endure--remain steadfast in the power of the Holy Spirit. If we do that, James declares, we will experience joy and happiness, because God is working in our lives to prove our faith and to strengthen it.
It follows then, the word "endure" here doesn't mean "to put up with" or "to be forced to"; instead, it means "to stand one's ground, to hold firm with steadfastness". The "blessing" in return for such spiritual perseverance is joy now and a crown of life in the future.
The word "crown" in the Greek actually means "that which surrounds or encompasses." It was awarded to those who had participated in an Olympic contest and succeeded. James is thinking of the final reward which believers who have achieved will receive.
He calls it "the crown of life" and indicates it will be given to those who remain steadfast. The crown of life will also be the special reward to those who lay down their lives for Christ in martyrdom (Rev. 2:10)., for they have persisted in their faithfulness to Christ unto death.
In the face of trials human nature tends to do the opposite of what James suggests. To attempt to escape or run from hardship is much more natural than to endure. Is it not also true that as believers we tend to fluctuate spiritually, according to the circumstances around us? If all is going well, we are on the spiritual mountaintop. Just as quickly, we plummet unto the valley of defeat with the least wind of trouble that blows our way.
James holds out two incentives which should be sufficient to keep us steady int he time of trial--our love for Christ and the prospect of eternal reward.
Part 2 (James 1:13-17)
The word "tempted" here is not the same as the world "tried". Trials are to be counted as joy and endured (James 1:1-12). Temptation is not the be endured; it is to be avoided. God sends trials to us to prove our genuineness, but temptations spring from man's inner desires. Temptations involves solicitation to evil. God never tempts any man in this sense.
But why, does James introduce the subject of temptation when before he was occupied with the manifold trials which God permits to test the reality of our professions?
Hasn't James strayed from his point? Apparently not! James knew what every believer experiences. The trials of life can lead God's children to sin. Under the continual pressure of trials our defenses often weaken, and we lose the battle. No excuse is valid for taking the line of least resistance. God has amply provided for victory unto victory.
James has already written about the availability of God's wisdom to bear up under trials. He has given the formula for receiving heavenly wisdom. Furthermore, he has held out to us the prospect of both present and future blessedness.
Believers cannot say they have not been offered sufficient incentive. yet in spite of these prospects we do not always avail ourselves of the provisions. When we fail to do so, we are opening ourselves wide for Satanic, worldly, and fleshly attacks.
James fears some of the brethren will yield to the temptation to sin and then try to make God responsible for it. James silences any who dare entertain the thought God is the cause of man's sin: "God cannot be tempted with evil, neither tempteth he any man." This means God is Himself sinlessly pure, and it is unthinkable such a holy being could initiate sin or stimulate the desire for it in others.
On the other hand, God permits the existence and often the persistence of outward temptation. Is He not therefore responsible when the believer sins? NO!
Without attempting to reply to all the questions which such a paradox may evoke, James simply states the fact based upon the nature and character of God. Abruptly he dismisses the philosophical problems as if they did not exist. God is impeccable, and He tempts no one to sin.
Man must not implicate God in his inning for two reasons 1). God is holy, He has had no experience of doing evil; 2). He tempts no one to sin. To do so would reflect adversely upon His very character and would contradict His holy purpose for His creatures.
The little world "but" which begins verse 14 is most important I think. It introduces the positive aspect of the subject discussed in verse 13. It presents the answer to the question, where does temptation to sin come from? Man's own uncontrolled inner desire is what draws him away and entices him to sin...snared by his own bait!
The English word "lust" always suggests something evil. The Greek word epithumia, translated "lust" may refer to good or bad desire, depending on the context. When we pervert normal appetites and abuse natural desires, sin enters the picture.
Here in James we are dealing with perverted desires. Because of the separation from God which occurred in the Garden of Eden, we are all born with something in our very constitution which is bent upon perversity. The flesh nature always tends downward; it is godless and corrupt.
The devil, of course, takes advantage of our natural inclinations toward and love for evil. He confronts us with external allurements to sin, and we sin because the adamic nature in us has natural affinity toward sin. The outward temptation triggers desire in our depraved emotions. External enticement receives a favorable response in the soul on account of the continuing activity of our old adamic nature.
The emotions crave sin. The mind contemplates it, and the will pursues it.
Courting sin is dangerous. If somewhere along the way we yield to the temptation to sin and persist in it, death will be the consequence: "It bringeth forth death." Several passages of Scripture warn believers of the possibility of "premature" death if they continue to pursue the natural downward course of sin. (See 1 Cor. 11:29,30; 1 John 5:16).
The impact of verse 16 is we should not wander astray with respect to the source of evil, its progress, or its end results. Neither should we make any mistake about the fact our Father of lights is the source of all good and perfect gifts (vs. 17).
Whatever comes from God is good, not evil. It's impossible for our gracious and glorious God to cast so much as a shadow, for in Him is no darkness at all. If dark shades appear, they must derive from some other source.
Were it not for our desires within; Satan could never gain a victory over us by enticements. Our Lord was enticed by Satan to sin, but Christ could not fall prey to Satan's enticements because He had no lust within Him.
He fears Satan will use the hardships common to life in general or those peculiar to the Christian to cause him to sin and then to lay the blame for it upon God. Writing to warn us of these pitfalls, James sets before us an incentive to endure and analyzes the real source of temptation to sin.
Part 1 James 1:12
The world "bless" occurs repeatedly in the prayers of God's people. When we cannot think of anything else, we ask for blessing. Scripture uses the world frequently too. James' use of it here means "happy" (Greek makarios).
Happy is the man who endures temptation. But how can that be? Trials are hard to bear. Who can be happy enduring them? Is James suggesting believers are to put of a superficial smile and "grin and bear it"? Hardly! Rather, he is enlarging upon his inspired suggestion tin James 1:2--"count it all joy."
When trials begin, we should view them as a means whereby conditioning patience and maturity develop in us. Now James tells us throughout the whole trial, whatever it may be, we are to endure--remain steadfast in the power of the Holy Spirit. If we do that, James declares, we will experience joy and happiness, because God is working in our lives to prove our faith and to strengthen it.
It follows then, the word "endure" here doesn't mean "to put up with" or "to be forced to"; instead, it means "to stand one's ground, to hold firm with steadfastness". The "blessing" in return for such spiritual perseverance is joy now and a crown of life in the future.
The word "crown" in the Greek actually means "that which surrounds or encompasses." It was awarded to those who had participated in an Olympic contest and succeeded. James is thinking of the final reward which believers who have achieved will receive.
He calls it "the crown of life" and indicates it will be given to those who remain steadfast. The crown of life will also be the special reward to those who lay down their lives for Christ in martyrdom (Rev. 2:10)., for they have persisted in their faithfulness to Christ unto death.
In the face of trials human nature tends to do the opposite of what James suggests. To attempt to escape or run from hardship is much more natural than to endure. Is it not also true that as believers we tend to fluctuate spiritually, according to the circumstances around us? If all is going well, we are on the spiritual mountaintop. Just as quickly, we plummet unto the valley of defeat with the least wind of trouble that blows our way.
James holds out two incentives which should be sufficient to keep us steady int he time of trial--our love for Christ and the prospect of eternal reward.
Part 2 (James 1:13-17)
The word "tempted" here is not the same as the world "tried". Trials are to be counted as joy and endured (James 1:1-12). Temptation is not the be endured; it is to be avoided. God sends trials to us to prove our genuineness, but temptations spring from man's inner desires. Temptations involves solicitation to evil. God never tempts any man in this sense.
But why, does James introduce the subject of temptation when before he was occupied with the manifold trials which God permits to test the reality of our professions?
Hasn't James strayed from his point? Apparently not! James knew what every believer experiences. The trials of life can lead God's children to sin. Under the continual pressure of trials our defenses often weaken, and we lose the battle. No excuse is valid for taking the line of least resistance. God has amply provided for victory unto victory.
James has already written about the availability of God's wisdom to bear up under trials. He has given the formula for receiving heavenly wisdom. Furthermore, he has held out to us the prospect of both present and future blessedness.
Believers cannot say they have not been offered sufficient incentive. yet in spite of these prospects we do not always avail ourselves of the provisions. When we fail to do so, we are opening ourselves wide for Satanic, worldly, and fleshly attacks.
James fears some of the brethren will yield to the temptation to sin and then try to make God responsible for it. James silences any who dare entertain the thought God is the cause of man's sin: "God cannot be tempted with evil, neither tempteth he any man." This means God is Himself sinlessly pure, and it is unthinkable such a holy being could initiate sin or stimulate the desire for it in others.
On the other hand, God permits the existence and often the persistence of outward temptation. Is He not therefore responsible when the believer sins? NO!
Without attempting to reply to all the questions which such a paradox may evoke, James simply states the fact based upon the nature and character of God. Abruptly he dismisses the philosophical problems as if they did not exist. God is impeccable, and He tempts no one to sin.
Man must not implicate God in his inning for two reasons 1). God is holy, He has had no experience of doing evil; 2). He tempts no one to sin. To do so would reflect adversely upon His very character and would contradict His holy purpose for His creatures.
The little world "but" which begins verse 14 is most important I think. It introduces the positive aspect of the subject discussed in verse 13. It presents the answer to the question, where does temptation to sin come from? Man's own uncontrolled inner desire is what draws him away and entices him to sin...snared by his own bait!
The English word "lust" always suggests something evil. The Greek word epithumia, translated "lust" may refer to good or bad desire, depending on the context. When we pervert normal appetites and abuse natural desires, sin enters the picture.
Here in James we are dealing with perverted desires. Because of the separation from God which occurred in the Garden of Eden, we are all born with something in our very constitution which is bent upon perversity. The flesh nature always tends downward; it is godless and corrupt.
The devil, of course, takes advantage of our natural inclinations toward and love for evil. He confronts us with external allurements to sin, and we sin because the adamic nature in us has natural affinity toward sin. The outward temptation triggers desire in our depraved emotions. External enticement receives a favorable response in the soul on account of the continuing activity of our old adamic nature.
The emotions crave sin. The mind contemplates it, and the will pursues it.
Courting sin is dangerous. If somewhere along the way we yield to the temptation to sin and persist in it, death will be the consequence: "It bringeth forth death." Several passages of Scripture warn believers of the possibility of "premature" death if they continue to pursue the natural downward course of sin. (See 1 Cor. 11:29,30; 1 John 5:16).
The impact of verse 16 is we should not wander astray with respect to the source of evil, its progress, or its end results. Neither should we make any mistake about the fact our Father of lights is the source of all good and perfect gifts (vs. 17).
Whatever comes from God is good, not evil. It's impossible for our gracious and glorious God to cast so much as a shadow, for in Him is no darkness at all. If dark shades appear, they must derive from some other source.
Were it not for our desires within; Satan could never gain a victory over us by enticements. Our Lord was enticed by Satan to sin, but Christ could not fall prey to Satan's enticements because He had no lust within Him.
Sunday, November 8, 2009
Riches in Peverty
I remember growing up and wishing I was well-educated and rich... I remember thinking all the money in the world would solve all the problems... until I watched a few soap-opera's and took a good hard look around me.
All that glitters is not gold I've learned...
Of course, I don't think its wrong to be intelligent or to have money, and I don't think it's a sin to seek to acquire either or both of these assets. What is wrong, though, is to be discontented with the will of God for our lives and to allow material gain, if we posses it, to hinder our love and service for Christ.
James treats a particular kind of wisdom--wisdom to endure and stand up under trials. The rich and the poor believer also come in for discussion. James gives instruction and warning about wisdom and wealth.
Part 1 (James 1: 5-8)
When I compare James 1:5-8 with verses 2-4, I'm prompted to ask, "what relation do wisdom and wealth have to the trying of faith through trials?".
I need to know how to regard trials joyfully. I should know trials produce patience. I need to know how to be patient in trials. I ought to know how to benefit from trials and develop in maturity as the result of them. But the truth is I lack the discernment to see God's purpose in trials and fail to exercise patience in light of God's purposes.
Therefore, James counsels me... and people like me, "If any of you lack wisdom, let him ask of God" (vs. 5). In the original language this sentence is prefaced by the word "but," which demonstrates there is a logical connection between verse 5 and the preceding verses.
Books on the subject of guidance are a dime a dozen these days. No doubt you have heard many sermons or devotional messages on the subject. Many different formulas have been suggested. Surely the sage advice of godly men is valuable in determining the will of God and in getting to know the mind of God. But James' counsel is still the best in my opinion..."Ask of God..and it shall be given."
But is it that simple? Have not many people, godly people, asked God for wisdom without receiving it? There are a few conditions attached to this apparently blank check on the bank of heavenly wisdom. In verse 5 the tense of the verb "ask" means a repeated asking.
God expects persistence in prayer. We tire too easily. God gives generously to all--that is, He showers benefits upon all men--rain, sunshine, and harvest. Surely, therefore, He will grant wisdom to those who ask for it. God is neither poorer when He gives nor richer when He withholds. But He does want His children to keep on asking.
The verb "ask" is the Greek word aiteo and is used of a request on the part of an undeserving suppliant. We do not petition as equals with the Father. We do not request by virtue of our worth. We make no demands.
Why is it people seek other ways to find the will of God and to bear their burdens? Some hope for a dream or a vision. Some expect a special and personal revelation from Heaven. Others run from one church to another, seeking a "spiritual blessing." In the process they become church tramps.
What we need is to become more intimate with God, to appropriate the truth of the Word, and to grow in spiritual understanding. Still other Christians profess to determine the Lord's will by opening the Bible at random and taking instruction from the first verse that meets their eyes.
Without discrediting the ability of the Holy Spirit to make a verse or passage.."come alive".. and meet particular needs, I would suggest this isn't the normal way by which God provides guidance. At least in my experience.. it hasn't been. I think we as believers become more and more susceptible to God's direction as we breathe in an atmosphere of prayer and feed upon the living bread of the Word regularly.
James gives a second condition to be met for receiving divine wisdom. "But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed" (vs. 6). This condition concerns the manner in which we ask for wisdom.
Every parent knows it often depends upon how a child asks for something whether he will get it or not. Believers need wisdom, and we must ask God for it. But how are we to ask God? We are exhorted to "Ask in faith"--that is, ask with confidence that we will receive it. When we really expect God to grant what we request, we are asking in faith.
Isn't this the most difficult prerequisite for receiving an answer to our prayers? Hence, we need wisdom not only to face pressures and problems but also to know how to pray, to know what to pray for, and then to believe God will grant our petitions.
James adds another phrase about believing prayer--"without wavering." Have you ever categorized in y our mind the subjects for prayer--the possible and the impossible? That's "wavering" in prayer. It doesn't matter what reasons we give, the fact remain we are not to doubt God if we want answers to our prayers.
Words of warning follow James' instruction about the way to receive wisdom (vs. 7,8). God's people must not presume upon His goodness. To ask without confidence is to do just that. God is not under obligation to give us whatever we ask for; He will not be intimidated. The person who asks with wavering faith will not receive what he requests of the Lord. Added to that, James says such a person is like a man with two souls. He is double-minded. He is Mr. Face-It-Two-Ways.
The world is filled with religious leaders like that today. Depending on the audience, they can speak either as a conservative or a liberal. Double-minded people are unstable in all their ways. They cannot make up their minds about Scriptural truth. Some people are like that about prayer.
Part 2 (James 1: 9-11)
I truly believe the less one desires in this world... the happier they will be. All of the wealth cant buy a single day more of life---cannot buy back youth, cannot procure power to keep off the hour of death; and then what will all avail, when in a few short years at most one must lie down in the grave and leave it all forever?
In James 1:9-11, James plays upon extremes--poverty and plenty. Jesus said, the poor always ye have with you" (John 12: 8). Plenty of them were members of the church in James' day. Those dispersed Jews had many among their number who were extremely poor.
The instruction James gives here sounds indeed like a paradox. Believers of "low degree" are to rejoice in an "exalted" position; believers who are wealthy are to rejoice in that they are "made low".
I've attended church services for years now...and I haven't heard very many economically poor Christians rejoicing in their wealth or wealthy Christians rejoicing in their poverty. Usually people complain because they can barely make ends meet...(myself included).
The real reason for our constant "griping" is we have forgotten about or do not sufficiently value our position in Christ. The Jews to whom James wrote were susceptible to this particular sin too. Many of them who were poverty-stricken were discontent with their lot, forgot or minimized their riches in Christ, and began to envy rich Jews. The problem became so severe, as the rest of the epistle indicates, even in the assembly they began to show partiality to the rich.
The world translated "rejoice" (vs. 9) really means "boast". Strange how Scripture would urge Christians to boast. We usually do that without being told. But I don't believe this is an admonition to boast in self.
Careful examination will reveal something for different. How did the financially poor believer arrive at his spiritually exalted position? Certainly not through human effort. And how is it that the financially rich believer could view his assets humbly and think of himself as "poor"? The grace of God is salvation is the only adequate answer in both cases. This is the source of boasting and rejoicing or of feeling lowly and impoverished.
Could it be in verses 9-11 James touches upon some of the very problems which were trying the faith of these dispersed believers? I think that seems to be the case anyway. These verses have relationship to the previous verses in this chapter.
The poor need wisdom in order to evaluate their true riches, and the rich need wisdom to prevent them from attaching too much importance to the fleeting treasures of the earth. Without divine wisdom the Christian--rich or poor--cannot see anything in its proper perspective.
The rich are not to trust in their riches because earthly wealth is temporary. James uses the picture of a fading flower and withering grass to illustrate the perish-ability of material assets. Inherent in verse 11 is the argument if riches so quickly fade away, why, then, wear yourself out in trying ti acquire them and hang on to them?
All of a man's frantic efforts to amass a fortune are spent futilely. I fear we fail when we chose not to see in all our circumstances the hand of God which does us good and provides for real happiness and joy. I want to encourage you to give your energies to something enduring. It's time to rejoice in our riches in Christ and to invest in projects which will bring eternal dividends.
All that glitters is not gold I've learned...
Of course, I don't think its wrong to be intelligent or to have money, and I don't think it's a sin to seek to acquire either or both of these assets. What is wrong, though, is to be discontented with the will of God for our lives and to allow material gain, if we posses it, to hinder our love and service for Christ.
James treats a particular kind of wisdom--wisdom to endure and stand up under trials. The rich and the poor believer also come in for discussion. James gives instruction and warning about wisdom and wealth.
Part 1 (James 1: 5-8)
When I compare James 1:5-8 with verses 2-4, I'm prompted to ask, "what relation do wisdom and wealth have to the trying of faith through trials?".
I need to know how to regard trials joyfully. I should know trials produce patience. I need to know how to be patient in trials. I ought to know how to benefit from trials and develop in maturity as the result of them. But the truth is I lack the discernment to see God's purpose in trials and fail to exercise patience in light of God's purposes.
Therefore, James counsels me... and people like me, "If any of you lack wisdom, let him ask of God" (vs. 5). In the original language this sentence is prefaced by the word "but," which demonstrates there is a logical connection between verse 5 and the preceding verses.
Books on the subject of guidance are a dime a dozen these days. No doubt you have heard many sermons or devotional messages on the subject. Many different formulas have been suggested. Surely the sage advice of godly men is valuable in determining the will of God and in getting to know the mind of God. But James' counsel is still the best in my opinion..."Ask of God..and it shall be given."
But is it that simple? Have not many people, godly people, asked God for wisdom without receiving it? There are a few conditions attached to this apparently blank check on the bank of heavenly wisdom. In verse 5 the tense of the verb "ask" means a repeated asking.
God expects persistence in prayer. We tire too easily. God gives generously to all--that is, He showers benefits upon all men--rain, sunshine, and harvest. Surely, therefore, He will grant wisdom to those who ask for it. God is neither poorer when He gives nor richer when He withholds. But He does want His children to keep on asking.
The verb "ask" is the Greek word aiteo and is used of a request on the part of an undeserving suppliant. We do not petition as equals with the Father. We do not request by virtue of our worth. We make no demands.
Why is it people seek other ways to find the will of God and to bear their burdens? Some hope for a dream or a vision. Some expect a special and personal revelation from Heaven. Others run from one church to another, seeking a "spiritual blessing." In the process they become church tramps.
What we need is to become more intimate with God, to appropriate the truth of the Word, and to grow in spiritual understanding. Still other Christians profess to determine the Lord's will by opening the Bible at random and taking instruction from the first verse that meets their eyes.
Without discrediting the ability of the Holy Spirit to make a verse or passage.."come alive".. and meet particular needs, I would suggest this isn't the normal way by which God provides guidance. At least in my experience.. it hasn't been. I think we as believers become more and more susceptible to God's direction as we breathe in an atmosphere of prayer and feed upon the living bread of the Word regularly.
James gives a second condition to be met for receiving divine wisdom. "But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed" (vs. 6). This condition concerns the manner in which we ask for wisdom.
Every parent knows it often depends upon how a child asks for something whether he will get it or not. Believers need wisdom, and we must ask God for it. But how are we to ask God? We are exhorted to "Ask in faith"--that is, ask with confidence that we will receive it. When we really expect God to grant what we request, we are asking in faith.
Isn't this the most difficult prerequisite for receiving an answer to our prayers? Hence, we need wisdom not only to face pressures and problems but also to know how to pray, to know what to pray for, and then to believe God will grant our petitions.
James adds another phrase about believing prayer--"without wavering." Have you ever categorized in y our mind the subjects for prayer--the possible and the impossible? That's "wavering" in prayer. It doesn't matter what reasons we give, the fact remain we are not to doubt God if we want answers to our prayers.
Words of warning follow James' instruction about the way to receive wisdom (vs. 7,8). God's people must not presume upon His goodness. To ask without confidence is to do just that. God is not under obligation to give us whatever we ask for; He will not be intimidated. The person who asks with wavering faith will not receive what he requests of the Lord. Added to that, James says such a person is like a man with two souls. He is double-minded. He is Mr. Face-It-Two-Ways.
The world is filled with religious leaders like that today. Depending on the audience, they can speak either as a conservative or a liberal. Double-minded people are unstable in all their ways. They cannot make up their minds about Scriptural truth. Some people are like that about prayer.
Part 2 (James 1: 9-11)
I truly believe the less one desires in this world... the happier they will be. All of the wealth cant buy a single day more of life---cannot buy back youth, cannot procure power to keep off the hour of death; and then what will all avail, when in a few short years at most one must lie down in the grave and leave it all forever?
In James 1:9-11, James plays upon extremes--poverty and plenty. Jesus said, the poor always ye have with you" (John 12: 8). Plenty of them were members of the church in James' day. Those dispersed Jews had many among their number who were extremely poor.
The instruction James gives here sounds indeed like a paradox. Believers of "low degree" are to rejoice in an "exalted" position; believers who are wealthy are to rejoice in that they are "made low".
I've attended church services for years now...and I haven't heard very many economically poor Christians rejoicing in their wealth or wealthy Christians rejoicing in their poverty. Usually people complain because they can barely make ends meet...(myself included).
The real reason for our constant "griping" is we have forgotten about or do not sufficiently value our position in Christ. The Jews to whom James wrote were susceptible to this particular sin too. Many of them who were poverty-stricken were discontent with their lot, forgot or minimized their riches in Christ, and began to envy rich Jews. The problem became so severe, as the rest of the epistle indicates, even in the assembly they began to show partiality to the rich.
The world translated "rejoice" (vs. 9) really means "boast". Strange how Scripture would urge Christians to boast. We usually do that without being told. But I don't believe this is an admonition to boast in self.
Careful examination will reveal something for different. How did the financially poor believer arrive at his spiritually exalted position? Certainly not through human effort. And how is it that the financially rich believer could view his assets humbly and think of himself as "poor"? The grace of God is salvation is the only adequate answer in both cases. This is the source of boasting and rejoicing or of feeling lowly and impoverished.
Could it be in verses 9-11 James touches upon some of the very problems which were trying the faith of these dispersed believers? I think that seems to be the case anyway. These verses have relationship to the previous verses in this chapter.
The poor need wisdom in order to evaluate their true riches, and the rich need wisdom to prevent them from attaching too much importance to the fleeting treasures of the earth. Without divine wisdom the Christian--rich or poor--cannot see anything in its proper perspective.
The rich are not to trust in their riches because earthly wealth is temporary. James uses the picture of a fading flower and withering grass to illustrate the perish-ability of material assets. Inherent in verse 11 is the argument if riches so quickly fade away, why, then, wear yourself out in trying ti acquire them and hang on to them?
All of a man's frantic efforts to amass a fortune are spent futilely. I fear we fail when we chose not to see in all our circumstances the hand of God which does us good and provides for real happiness and joy. I want to encourage you to give your energies to something enduring. It's time to rejoice in our riches in Christ and to invest in projects which will bring eternal dividends.
Saturday, November 7, 2009
Meet James
I remember several years ago I went to a Christian conference in Spokane Washington. There was some confusion at the conference because one of the speakers was not permitted to enter the assembly hall where a large group of churchmen were to meet.
Though he had every right to attend and had made preliminary arrangements, the speaker was not allowed to enter because the attendant at the entry gate did not know of him. For thirty minutes or so the speaker waited patiently rather than reveal his identity, claim his rights or get belligerent.
In the Bible, James introduces himself in similar fashion. Though he was the half brother of Jesus and therefore could lay claim to his family position using it as leverage for authority, he doesn't do so. Instead, he simply calls himself a slave of the Lord Jesus.
I love the book of James! I hope you'll read along with me over the next few days!
Part 1 (James 1: 1a)
Whenever I receive a letter.. I always look at the bottom of it to find out who its from...even before reading it.... Do you do that?
The ancient custom followed by writers of the New Testament was for the writer to identify himself and to include the name of those he was addressing at the very beginning of the letter. The human author of the book of James follows the same practice. He calls himself "James, a servant of God and of the Lord Jesus Christ."
But "James" was a common name in Bible times. Which James are we to understand to be the author of this epistle? Scholars are divided over this question. The traditional evangelical view, and the view which best fits the content of the book... and the rest of Scripture relating to the subject is that James, the younger half brother of Jesus, was the one who penned the book which bears his name.
If that is the case, and there is no valid reason to believe it's not, we have before us, in James, a personal example of one of the major truths which are stressed in the epistle--humility. Without any fanfare, without any attempt to call attention to himself, James writes directing all the glory to the One he served. That's a mark of true humility in my opinion.
It's difficult to be dogmatic about the exact time of James' conversation, but most likely it occurred after the death and resurrection of Christ but before the day of Pentecost (Acts 1:14). The Apostle Paul makes special mention of the personal appearance of the resurrected Christ to James (1 Corinthians 15:7).
Nothing more is said about his encounter except "he[Christ] was seen of James." No doubt this was the time when James believed and accepted his half-brother as the long-awaited Messiah promised in the Old Testament.
The English word "servant" is not quite strong enough to convey the meaning intended by James. He really called himself a bondslave of God and of the Lord Jesus Christ. That means he was completely subservient to his Master. He was bound in a Spiritual relationship to God the Father and God the Son.
Thus, as a slave, he had no worries or work of his own. His only duty was to obey his Master. All of his needs now became the responsibility of the Master.
He who serves as a slave of God also serves the Lord Jesus Christ. That's what James really says when he refers to both the Father and the Son as his Masters. The members of the Trinity are co-equal in nature, and so to serve the one is to serve the other.
Also notice James gives the full title of Christ here. "Lord" expresses ownership; "Jesus suggests His human nature; "Christ" sets forth His Messianic work.
Part 2 (James 1: 1b-4)
All the books of the New Testament have sections which are extremely practical, but the book of James is practical throughout. James' concern is that believers live a life on earth commensurate with their position in Heaven.
The emphasis in James is so strong on the matter of "doing", some interpreters have imagined the book contradicts other portions of Scripture particularly the writings of Paul which emphasize "believing".
In my opinion, this is FAR from the truth. The message of James provides a beautiful complement to Paul, not a contradiction. Paul was concerned about a man's standing before God; James was occupied with a man's standing before other men.
Many times Paul also laid stress upon the need to have a conduct conformable to one's creed. The burden upon the heart of James was especially for believing Jews who were dispersed for various reasons into many parts of the world. That's what he means by "the twelve tribes which are scattered abroad." God knew abou tthe captivites of His people, and He knew also of their needs. Thus, the Holy Spirit moved James to write to meet their needs.
Dispersion is not always bad. In fact, when God's people are scattered, they have more opportunity to spread the gospel. But that's just the point: the people to whom James wrote were not fulfilling their responsibiliteis as believers.
Evidently, they were content simply to accept, but not act; to believe, but not build; to trust, but not try. James had to remind them genuine faith also works. The faith of which James speaks is a loving, vibrant, expectant, and diligent faith.
The persecuted people who received this letter must have thought James was mad when he penned the words "My brethren, count it all joy when y fall into divers temptations" (James 1:2). If we are not careful, we too will misunderstand what James really said.
He did not say the trials themselves were pleasant. Trouble isn't a joyful experience. Instead, James teaches trials can become the occasion for joy. Joy is what ensues from the trial after the victory has come and after God has disclosed His purposes in it.
Times of testing will eventually issue in heights of joy--every conceivable joy. It should bring the believer great joy to realize he has been counted worthy to share in the sufferings of Christ.
We may rejoice because these pressures and persecutions produce patience--a persevering and continuing endurance. Persevering in the things of Christ, despite persecution, proves the genuineness of our faith, and the result of this endurance will be the transformation of temporary griefs into eternal gladness and joy.
The patience which testings produce will abide firm unto the end. The perfect work is the actual accomplishing of the design of the testing. Patience will work toward the development of a strong Christian character. When patience has its perfect work, spiritual maturity results.
The purpose of God in the trial will be fully and completely realized. The perfect work is the full effect and final result of our holding steady under pressure. Of course, the final result awaits the coming of Christ for the church.
Meanwhile, James calls upon believers to work toward maturity. A fully developed Christian character will be complete in all its parts. Nothing will be missing. The word "entire" suggests the prayer of Paul that the whole spirit, soul, and body might be sanctified (1 Thessalonians 5:23).
Positionally, we are already complete in Christ; but in the practical sense, we fall far short of this ideal. James wants us to appreciate the need for practical growth in virtues so our Christian state will harmonize more and more nearly with our standing in the Lord.
Every believer should press toward the mark and be more fully conformed to the image of Christ day by day. James joins the rest of the New Testament in this challenge to work out the inwrought salvation.
It's well for us to remember even though we may not always know the reason for our trials, we can have peace in the midst of them because we know the Lord and are fully persuaded He is working out His secret purposes for us. He never makes mistakes, and He allows only what is best for us!
Though he had every right to attend and had made preliminary arrangements, the speaker was not allowed to enter because the attendant at the entry gate did not know of him. For thirty minutes or so the speaker waited patiently rather than reveal his identity, claim his rights or get belligerent.
In the Bible, James introduces himself in similar fashion. Though he was the half brother of Jesus and therefore could lay claim to his family position using it as leverage for authority, he doesn't do so. Instead, he simply calls himself a slave of the Lord Jesus.
I love the book of James! I hope you'll read along with me over the next few days!
Part 1 (James 1: 1a)
Whenever I receive a letter.. I always look at the bottom of it to find out who its from...even before reading it.... Do you do that?
The ancient custom followed by writers of the New Testament was for the writer to identify himself and to include the name of those he was addressing at the very beginning of the letter. The human author of the book of James follows the same practice. He calls himself "James, a servant of God and of the Lord Jesus Christ."
But "James" was a common name in Bible times. Which James are we to understand to be the author of this epistle? Scholars are divided over this question. The traditional evangelical view, and the view which best fits the content of the book... and the rest of Scripture relating to the subject is that James, the younger half brother of Jesus, was the one who penned the book which bears his name.
If that is the case, and there is no valid reason to believe it's not, we have before us, in James, a personal example of one of the major truths which are stressed in the epistle--humility. Without any fanfare, without any attempt to call attention to himself, James writes directing all the glory to the One he served. That's a mark of true humility in my opinion.
It's difficult to be dogmatic about the exact time of James' conversation, but most likely it occurred after the death and resurrection of Christ but before the day of Pentecost (Acts 1:14). The Apostle Paul makes special mention of the personal appearance of the resurrected Christ to James (1 Corinthians 15:7).
Nothing more is said about his encounter except "he[Christ] was seen of James." No doubt this was the time when James believed and accepted his half-brother as the long-awaited Messiah promised in the Old Testament.
The English word "servant" is not quite strong enough to convey the meaning intended by James. He really called himself a bondslave of God and of the Lord Jesus Christ. That means he was completely subservient to his Master. He was bound in a Spiritual relationship to God the Father and God the Son.
Thus, as a slave, he had no worries or work of his own. His only duty was to obey his Master. All of his needs now became the responsibility of the Master.
He who serves as a slave of God also serves the Lord Jesus Christ. That's what James really says when he refers to both the Father and the Son as his Masters. The members of the Trinity are co-equal in nature, and so to serve the one is to serve the other.
Also notice James gives the full title of Christ here. "Lord" expresses ownership; "Jesus suggests His human nature; "Christ" sets forth His Messianic work.
Part 2 (James 1: 1b-4)
All the books of the New Testament have sections which are extremely practical, but the book of James is practical throughout. James' concern is that believers live a life on earth commensurate with their position in Heaven.
The emphasis in James is so strong on the matter of "doing", some interpreters have imagined the book contradicts other portions of Scripture particularly the writings of Paul which emphasize "believing".
In my opinion, this is FAR from the truth. The message of James provides a beautiful complement to Paul, not a contradiction. Paul was concerned about a man's standing before God; James was occupied with a man's standing before other men.
Many times Paul also laid stress upon the need to have a conduct conformable to one's creed. The burden upon the heart of James was especially for believing Jews who were dispersed for various reasons into many parts of the world. That's what he means by "the twelve tribes which are scattered abroad." God knew abou tthe captivites of His people, and He knew also of their needs. Thus, the Holy Spirit moved James to write to meet their needs.
Dispersion is not always bad. In fact, when God's people are scattered, they have more opportunity to spread the gospel. But that's just the point: the people to whom James wrote were not fulfilling their responsibiliteis as believers.
Evidently, they were content simply to accept, but not act; to believe, but not build; to trust, but not try. James had to remind them genuine faith also works. The faith of which James speaks is a loving, vibrant, expectant, and diligent faith.
The persecuted people who received this letter must have thought James was mad when he penned the words "My brethren, count it all joy when y fall into divers temptations" (James 1:2). If we are not careful, we too will misunderstand what James really said.
He did not say the trials themselves were pleasant. Trouble isn't a joyful experience. Instead, James teaches trials can become the occasion for joy. Joy is what ensues from the trial after the victory has come and after God has disclosed His purposes in it.
Times of testing will eventually issue in heights of joy--every conceivable joy. It should bring the believer great joy to realize he has been counted worthy to share in the sufferings of Christ.
We may rejoice because these pressures and persecutions produce patience--a persevering and continuing endurance. Persevering in the things of Christ, despite persecution, proves the genuineness of our faith, and the result of this endurance will be the transformation of temporary griefs into eternal gladness and joy.
The patience which testings produce will abide firm unto the end. The perfect work is the actual accomplishing of the design of the testing. Patience will work toward the development of a strong Christian character. When patience has its perfect work, spiritual maturity results.
The purpose of God in the trial will be fully and completely realized. The perfect work is the full effect and final result of our holding steady under pressure. Of course, the final result awaits the coming of Christ for the church.
Meanwhile, James calls upon believers to work toward maturity. A fully developed Christian character will be complete in all its parts. Nothing will be missing. The word "entire" suggests the prayer of Paul that the whole spirit, soul, and body might be sanctified (1 Thessalonians 5:23).
Positionally, we are already complete in Christ; but in the practical sense, we fall far short of this ideal. James wants us to appreciate the need for practical growth in virtues so our Christian state will harmonize more and more nearly with our standing in the Lord.
Every believer should press toward the mark and be more fully conformed to the image of Christ day by day. James joins the rest of the New Testament in this challenge to work out the inwrought salvation.
It's well for us to remember even though we may not always know the reason for our trials, we can have peace in the midst of them because we know the Lord and are fully persuaded He is working out His secret purposes for us. He never makes mistakes, and He allows only what is best for us!
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