"But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God's people; once you had not received mercy, but now you have received mercy."
Unlike those destined to stumble at Christ we are a chosen race. Christ, without any consideration of our lack of inherent value chose that we would be "a royal priesthood, a holy nation, a people for his own possession." I am not my own. I am Christ's possession. And I am to live to praise His name. He called me from guilt and darkness to liberty and light. I once was without identity and my life was without meaning, but now I am God's. Once I was the object of the Father's righteous wrath, but now I have received mercy.
How unworthy I am to receive such things. There is nothing in me that merits God's love. And yet I (who was an alien, a foreigner, and an enemy) am now a citizen who has been show great mercy and given many undeserved privileges.
Monday, February 26, 2007
Saturday, February 24, 2007
1 Peter 2:6-8
"For it stands in Scripture: "Behold, I am laying in Zion a stone, a cornerstone chosen and precious, and whoever believes in him will not be put to shame." So the honor is for you who believe, but for those who do not believe, “The stone that the builders rejected has become the cornerstone,” and “A stone of stumbling, and a rock of offense.” They stumble because they disobey the word, as they were destined to do."
Christians are built on Christ, the cornerstone, the foundation. He is chosen and precious. If we believe in Him, we will not be put to shame. We will be given honor. But if we stumble and reject the cornerstone, we are without a foundation and without honor. This obviously has salvation as its primary focus, but I think that we can compare it to something else.
All that is for and through Christ has eternal value. That which is preoccupied with this world is fading and will be brought to nothing. If my treasure is here on earth, when I am with Christ, where will my honor be? I need to sacrifice the earthly for the spiritual. Perhaps that is what a spiritual sacrifice is. This thought occurred to me yesterday when I was reading in Matthew 6. We store up treasure in heaven, accounting things of this world to have little value. Thus we make spiritual sacrifices.
Christians are built on Christ, the cornerstone, the foundation. He is chosen and precious. If we believe in Him, we will not be put to shame. We will be given honor. But if we stumble and reject the cornerstone, we are without a foundation and without honor. This obviously has salvation as its primary focus, but I think that we can compare it to something else.
All that is for and through Christ has eternal value. That which is preoccupied with this world is fading and will be brought to nothing. If my treasure is here on earth, when I am with Christ, where will my honor be? I need to sacrifice the earthly for the spiritual. Perhaps that is what a spiritual sacrifice is. This thought occurred to me yesterday when I was reading in Matthew 6. We store up treasure in heaven, accounting things of this world to have little value. Thus we make spiritual sacrifices.
Wednesday, February 21, 2007
learning to pray
Last night at church, my pastor preached a message from Luke 11. When we read the word's "Lord, teach us to pray." My mind became occupied for some time with a desire to learn to pray. The disciples observed Jesus praying, and they asked Him to teach them how. I have need of learning to pray. Jesus taught His disciples, and I can learn from that lesson. I must learn to pray.
1 Peter 2:4-5
"As you come to him, a living stone rejected by men but in the sight of God chosen and precious, you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ."
Christ is a living stone. That is a strange title. But it likens a building's need for a solid foundation to our need for a spiritual foundation. Our foundation is Christ, a living stone. Christ was rejected by men. When Jesus came to earth, He was not truly accepted by the masses nor is He accepted by most people today. The Father, however, has not rejected the Son. The Son is the chosen, precious one.
As we come to Him, we too become living stones. Or at least we become "like living stones." We are being built up as a house is built. And houses are built with a purpose. We are being built up to be priests, offering spiritual sacrifices. These sacrifices are accepted by God because of Christ.
I want to think about the spiritual sacrifices some more. There is more to be understood there, but I need to pray and think some more.
Christ is a living stone. That is a strange title. But it likens a building's need for a solid foundation to our need for a spiritual foundation. Our foundation is Christ, a living stone. Christ was rejected by men. When Jesus came to earth, He was not truly accepted by the masses nor is He accepted by most people today. The Father, however, has not rejected the Son. The Son is the chosen, precious one.
As we come to Him, we too become living stones. Or at least we become "like living stones." We are being built up as a house is built. And houses are built with a purpose. We are being built up to be priests, offering spiritual sacrifices. These sacrifices are accepted by God because of Christ.
I want to think about the spiritual sacrifices some more. There is more to be understood there, but I need to pray and think some more.
Monday, February 19, 2007
1 Peter 2:1-3
"So put away all malice and all deceit and hypocrisy and envy and all slander. Like newborn infants, long for the pure spiritual milk, that by it you may grow up into salvation—if indeed you have tasted that the Lord is good."
I wasn't sure what the exact meaning of malice was, so I looked it up in the American Heritage® Dictionary of the English Language: Fourth Edition. 2000. It defines the word as "1. A desire to harm others or to see others suffer; extreme ill will or spite. 2. Law The intent, without just cause or reason, to commit a wrongful act that will result in harm to another."
I think of this as a mean streak in someone. But it most likely goes beyond mere cruelty. Selfishness is involved in the malice. When someone wants to damage another because of envy, he can accomplish his goal through deceit. Lies are spread about people to damage their reputation. Often times the one spreading the lies maintains a friendly facade with the person he is spreading lies about. This adds hypocrisy to the sins of malice and deceit.
Christians are not to manifest this kind of behavior. In order to put avoid that bad behavior, we need to delight in something other than selfish gain. We need to delight in God's Word. We need to desire the word like newborns desire milk. I spent some time yesterday with a family that had a month old baby. The baby's schedule consisted of eating, being changed, sleeping, and crying. But it was driven mostly by it's desire to feed.
I am distracted by many things. But in my distraction, I rarely forget to eat. I am driven by hunger to consume physical food. I need to have the same desire for spiritual milk and meat. I need physical food to maintain my health. I no longer am growing, except to replace old cells, therefore, I don't need as much food as I did as a teenager. But spiritually, I am not to stop growing. I should seek nourishment ravenously, so that I might grow.
Growing and seeking the word is the natural response to salvation. If I've found the Lord to be good, I must seek more of Him. When I taste something delightful, I often want more right then. If not then, I'll want more of it later. What about God's word? I've tasted that the Lord is good, better than any culinary delight I could imagine. I must desire more. I do, but I must desire more all of the time. Everyday, not three days a week, not five. Food is less important. I must desire the word.
I wasn't sure what the exact meaning of malice was, so I looked it up in the American Heritage® Dictionary of the English Language: Fourth Edition. 2000. It defines the word as "1. A desire to harm others or to see others suffer; extreme ill will or spite. 2. Law The intent, without just cause or reason, to commit a wrongful act that will result in harm to another."
I think of this as a mean streak in someone. But it most likely goes beyond mere cruelty. Selfishness is involved in the malice. When someone wants to damage another because of envy, he can accomplish his goal through deceit. Lies are spread about people to damage their reputation. Often times the one spreading the lies maintains a friendly facade with the person he is spreading lies about. This adds hypocrisy to the sins of malice and deceit.
Christians are not to manifest this kind of behavior. In order to put avoid that bad behavior, we need to delight in something other than selfish gain. We need to delight in God's Word. We need to desire the word like newborns desire milk. I spent some time yesterday with a family that had a month old baby. The baby's schedule consisted of eating, being changed, sleeping, and crying. But it was driven mostly by it's desire to feed.
I am distracted by many things. But in my distraction, I rarely forget to eat. I am driven by hunger to consume physical food. I need to have the same desire for spiritual milk and meat. I need physical food to maintain my health. I no longer am growing, except to replace old cells, therefore, I don't need as much food as I did as a teenager. But spiritually, I am not to stop growing. I should seek nourishment ravenously, so that I might grow.
Growing and seeking the word is the natural response to salvation. If I've found the Lord to be good, I must seek more of Him. When I taste something delightful, I often want more right then. If not then, I'll want more of it later. What about God's word? I've tasted that the Lord is good, better than any culinary delight I could imagine. I must desire more. I do, but I must desire more all of the time. Everyday, not three days a week, not five. Food is less important. I must desire the word.
Thursday, February 15, 2007
1 Peter 1:24
"For 'All flesh is like grass and all its glory like the flower of grass. The grass withers, and the flower falls, but the word of the Lord remains forever.' And this word is the good news that was preached to you."
What is the good news? That my life is short? That I will decay, grow old, and die? That doesn't sound very good. But that is the natural course of all mankind. Our being compared to grass might be perceived as demeaning. I never ran through an uncut field to look at the long blades of grass, brown an bend with time, dieing and on their way to becoming compost. I never considered it because it just happens. It's not significant. It's just the way it is. All flesh is like that. In all our glory, all our riches and extravagance, we are perishing. Doctors valiantly work to improve and to prolong our lives, but they eventually yield to man's mortality. Our flesh will ultimately come to the end of it's time.
But there is something that "remains forever." The word of God does not parish. How is this good news? We die; God's word remains. How does that translate into good? It's good because there is something beyond the perishable. And that which will not perish (God's word) speaks of something of us that will not parish. My flesh may rot and be food for worms, but I will live on. I will live on because God's word is sure, and the promises in the word that I've embraced will not fail.
What is the good news? That my life is short? That I will decay, grow old, and die? That doesn't sound very good. But that is the natural course of all mankind. Our being compared to grass might be perceived as demeaning. I never ran through an uncut field to look at the long blades of grass, brown an bend with time, dieing and on their way to becoming compost. I never considered it because it just happens. It's not significant. It's just the way it is. All flesh is like that. In all our glory, all our riches and extravagance, we are perishing. Doctors valiantly work to improve and to prolong our lives, but they eventually yield to man's mortality. Our flesh will ultimately come to the end of it's time.
But there is something that "remains forever." The word of God does not parish. How is this good news? We die; God's word remains. How does that translate into good? It's good because there is something beyond the perishable. And that which will not perish (God's word) speaks of something of us that will not parish. My flesh may rot and be food for worms, but I will live on. I will live on because God's word is sure, and the promises in the word that I've embraced will not fail.
Wednesday, February 14, 2007
1 Peter 1:22-23
"Having purified your souls by your obedience to the truth for a sincere brotherly love, love one another earnestly from a pure heart, since you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God"
It seems the command to "love one another" comes sandwiched between two statements dealing with salvation. My soul has been purified because of obedience to the truth. I have been born again through the living word. And because of this, I am to love my fellow Christians with purity and earnestness.
My second birth was not of the flesh; it was a spiritual birth. My spiritual birth is imperishable and it came through the eternal word. This spiritual birth is not fleshly. Therefore I should not treat my spiritual brothers in a fleshly manner. I should love them in purity and with all earnestness.
It seems the command to "love one another" comes sandwiched between two statements dealing with salvation. My soul has been purified because of obedience to the truth. I have been born again through the living word. And because of this, I am to love my fellow Christians with purity and earnestness.
My second birth was not of the flesh; it was a spiritual birth. My spiritual birth is imperishable and it came through the eternal word. This spiritual birth is not fleshly. Therefore I should not treat my spiritual brothers in a fleshly manner. I should love them in purity and with all earnestness.
Tuesday, February 13, 2007
1 Peter 1:20-21
"He was foreknown before the foundation of the world but was made manifest in the last times for the sake of you who through him are believers in God, who raised him from the dead and gave him glory, so that your faith and hope are in God."
The Son (the Lamb) was known by the Father before time. It was their intent, from before the beginning, for the Lamb to sacrifice Himself for man. Now, the Lamb has come. He has come for those who would believe in God. When the Lamb came, He was sacrificed for our sins. But God raised Him from the dead and "gave him glory." He did this so that we would have faith and hope in God.
Without the sacrifice, we could have faith, but it would be without hope. I have a confidence in Christ, the Lamb, who had died and is alive in glory.
The Son (the Lamb) was known by the Father before time. It was their intent, from before the beginning, for the Lamb to sacrifice Himself for man. Now, the Lamb has come. He has come for those who would believe in God. When the Lamb came, He was sacrificed for our sins. But God raised Him from the dead and "gave him glory." He did this so that we would have faith and hope in God.
Without the sacrifice, we could have faith, but it would be without hope. I have a confidence in Christ, the Lamb, who had died and is alive in glory.
Wednesday, February 7, 2007
James 5:19-20
"My brothers, if anyone among you wanders from the truth and someone brings him back, let him know that whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins."
What does it mean to "wander from the truth"? Is it exclusively referring to someone who is drifted into theological error? That's a possibility, I suppose. But it doesn't seem likely. The context has been dealing with confession, so it seems a strong possibility that it could also refer to someone whose actions are contrary to revealed truth. Scripture frequently makes the connection between right doctrine and right behavior. I think that my interpretation is further supported by the connection of wondering from the truth with bringing back a sinner from his wandering. "To bring back a sinner from his wandering" seems to emphasize behavior, though it could just refer to the wandering from the truth.
Now for the hard part. What is meant when it says that if you bring back someone who is wandering, you will "save his soul from death and will cover a multitude of sins"? I've mentioned that the context deals with confession, well more specifically it deals with prayer during sickness, with the possibility of confession of sin being a necessity. I believe then that the saving from death is saving from physical death. The fact that it uses the phrase "save his soul from death" could call this into question, but I don't believe that it has to. The last phrase, covering of sins, would seem to point to the forgiveness that the person will now receive because of his confession.
What does it mean to "wander from the truth"? Is it exclusively referring to someone who is drifted into theological error? That's a possibility, I suppose. But it doesn't seem likely. The context has been dealing with confession, so it seems a strong possibility that it could also refer to someone whose actions are contrary to revealed truth. Scripture frequently makes the connection between right doctrine and right behavior. I think that my interpretation is further supported by the connection of wondering from the truth with bringing back a sinner from his wandering. "To bring back a sinner from his wandering" seems to emphasize behavior, though it could just refer to the wandering from the truth.
Now for the hard part. What is meant when it says that if you bring back someone who is wandering, you will "save his soul from death and will cover a multitude of sins"? I've mentioned that the context deals with confession, well more specifically it deals with prayer during sickness, with the possibility of confession of sin being a necessity. I believe then that the saving from death is saving from physical death. The fact that it uses the phrase "save his soul from death" could call this into question, but I don't believe that it has to. The last phrase, covering of sins, would seem to point to the forgiveness that the person will now receive because of his confession.
James 5:16-18
"Therefore, confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working. Elijah was a man with a nature like ours, and he prayed fervently that it might not rain, and for three years and six months it did not rain on the earth. Then he prayed again, and heaven gave rain, and the earth bore its fruit."
God heals, so confess and pray. God has great power--greater than I realize. Here it is said that our prayers can also have great power. Of course this power is not our own; it is God's power. But we can play a part in it. For a demonstration of the power of God seen in prayer, we are directed to Elijah. He was no different from people today, and his prayer held off the rain for three and a half years. The idea that my prayers could yield that kind of power is mentally accepted by me, but practically speaking. it is a foreign concept. Yet this passage asserts that it is so. Prayer is powerful not only in theory but in reality. The power of prayer should indicate to me that it is important. Why would I neglect such a thing?
God heals, so confess and pray. God has great power--greater than I realize. Here it is said that our prayers can also have great power. Of course this power is not our own; it is God's power. But we can play a part in it. For a demonstration of the power of God seen in prayer, we are directed to Elijah. He was no different from people today, and his prayer held off the rain for three and a half years. The idea that my prayers could yield that kind of power is mentally accepted by me, but practically speaking. it is a foreign concept. Yet this passage asserts that it is so. Prayer is powerful not only in theory but in reality. The power of prayer should indicate to me that it is important. Why would I neglect such a thing?
James 5:13-15
"Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing praise. Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the one who is sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven"
Verse thirteen gives two appropriate responses to two different situations. The first one deals with what we've been looking at in the previous verses, suffering. The correct response to suffering is prayer. The second situation is quite different. What if you are happy? Then sing. I love singing. A third situation is also given and then addressed at length. What if you are suffering in a different way? What if you are suffering, not because of someone else's sinful actions? What if you are just sick? The answer is prayer again.
But there seems to be more to the situation than, for example, someone with a cough requesting prayer. Surely that is fine to do. But the illness must have been severe or longstanding, meriting special attention from the leaders of the church. One possible source of the illness seems to be your own sinful choices. The text says "if he has committed sins, he will be forgiven." However, the existence of a sin wasn't a certainty as the forgiveness was conditioned by the existence of a sin.
So what does all this mean for me? The key to understanding the passage seems to be in the middle of the verses listed. "The prayer of faith will save the one who is sick, and the Lord will raise him up." If I've committed sin and not confessed it to the Lord, it's going to be hard to look to Him honestly in faith. If there the Lord is going to raise me up, I need to look to Him rightly, in dependence and faith. This is true whether or not your illness is due to sin or not. However, if it was because of sin, my prayer of faith must entail your confession of sin and will result in the forgiveness of it.
Verse thirteen gives two appropriate responses to two different situations. The first one deals with what we've been looking at in the previous verses, suffering. The correct response to suffering is prayer. The second situation is quite different. What if you are happy? Then sing. I love singing. A third situation is also given and then addressed at length. What if you are suffering in a different way? What if you are suffering, not because of someone else's sinful actions? What if you are just sick? The answer is prayer again.
But there seems to be more to the situation than, for example, someone with a cough requesting prayer. Surely that is fine to do. But the illness must have been severe or longstanding, meriting special attention from the leaders of the church. One possible source of the illness seems to be your own sinful choices. The text says "if he has committed sins, he will be forgiven." However, the existence of a sin wasn't a certainty as the forgiveness was conditioned by the existence of a sin.
So what does all this mean for me? The key to understanding the passage seems to be in the middle of the verses listed. "The prayer of faith will save the one who is sick, and the Lord will raise him up." If I've committed sin and not confessed it to the Lord, it's going to be hard to look to Him honestly in faith. If there the Lord is going to raise me up, I need to look to Him rightly, in dependence and faith. This is true whether or not your illness is due to sin or not. However, if it was because of sin, my prayer of faith must entail your confession of sin and will result in the forgiveness of it.
James 5:12
"But above all, my brothers, do not swear, either by heaven or by earth or by any other oath, but let your "yes" be yes and your "no" be no, so that you may not fall under condemnation."
In isolation this verse makes sense enough. We need to do what we say, and it should be such a consistent practice that we have no need for intense vows. We should not be quick to promise things, but we should be quick to do what we say. If we make a pledge and fail to keep it, the consequences will be severe. It would be better not to pledge at all than to pledge and fail to follow through on our word.
The quandary here though is "what does this have to do with patience in suffering?" Perhaps one would make an oath denying the false statements that others made about him. It's understandable how a person would want to use strong language to clear his name. I suppose that it would be better to just live in a way that people believe you when you say "yes, that's true," or "no, that is not the case."
In isolation this verse makes sense enough. We need to do what we say, and it should be such a consistent practice that we have no need for intense vows. We should not be quick to promise things, but we should be quick to do what we say. If we make a pledge and fail to keep it, the consequences will be severe. It would be better not to pledge at all than to pledge and fail to follow through on our word.
The quandary here though is "what does this have to do with patience in suffering?" Perhaps one would make an oath denying the false statements that others made about him. It's understandable how a person would want to use strong language to clear his name. I suppose that it would be better to just live in a way that people believe you when you say "yes, that's true," or "no, that is not the case."
James 5:10-11
"As an example of suffering and patience, brothers, take the prophets who spoke in the name of the Lord. Behold, we consider those blessed who remained steadfast. You have heard of the steadfastness of Job, and you have seen the purpose of the Lord, how the Lord is compassionate and merciful."
The suffering of God's people at the hands of each other is no new thing. To encourage patience when we suffer because of the actions of other believers, we are pointed to the prophets. The prophets were doing God's work, and they suffered for it. At the time it must have been quite unpleasant. And I doubt that an outside observer would have had the foresight to rightly assess that the one suffering was blessed by God. Yet with foresight, "we consider those blessed who remained steadfast." Those who had patience in suffering were blessed.
Then of course there is the classic example of suffering, Job. Classic, I guess, because few can make a solid case that their situation is worse off than Job's situation. Yet in that horrible state God accomplished a purpose. And the inspired evaluation of the Lord's intention reveal His compassion and mercy. The compassion and mercy of God seen in suffering. I'd rather see it some other way, but that's desire only reveals my immaturity and lack of trust in the wisdom of God. In any case, when I do encounter suffering, especially at the hands of other believers, I should remember God's character and how He has worked in the past, knowing that He could be doing the same in my life.
The suffering of God's people at the hands of each other is no new thing. To encourage patience when we suffer because of the actions of other believers, we are pointed to the prophets. The prophets were doing God's work, and they suffered for it. At the time it must have been quite unpleasant. And I doubt that an outside observer would have had the foresight to rightly assess that the one suffering was blessed by God. Yet with foresight, "we consider those blessed who remained steadfast." Those who had patience in suffering were blessed.
Then of course there is the classic example of suffering, Job. Classic, I guess, because few can make a solid case that their situation is worse off than Job's situation. Yet in that horrible state God accomplished a purpose. And the inspired evaluation of the Lord's intention reveal His compassion and mercy. The compassion and mercy of God seen in suffering. I'd rather see it some other way, but that's desire only reveals my immaturity and lack of trust in the wisdom of God. In any case, when I do encounter suffering, especially at the hands of other believers, I should remember God's character and how He has worked in the past, knowing that He could be doing the same in my life.
James 5:9
"Do not grumble against one another, brothers, so that you may not be judged; behold, the Judge is standing at the door."
After being told to be patient, we are further instructed not to grumble against each other. The context indicates that the patience is to be especially geared toward people. But the object of the patience is narrower than that. We are directed not to "grumble against one another, brothers." Those whom we are directed to show patience with here are other Christians. You would think that other Christians wouldn't need to be shown patience. You would think that they would act in such a way that we would be without tension. However, too often this is not the case. It should be, but it's not. This is hard to bear. We can accept non-Christians wronging us. But Christians! Yes, Christians. And what should our response be? Patience.
What will happen if we fail to show this patience? We will be judged. I'm not sure what that entails, but it doesn't seem to be very positive. In fact there is a sense of urgency an imminent danger. We better avoid grumbling because the judge is standing at the door. This seems unfair. Why should I be judged? I'm the one who has been wronged. That was true originally. But if you grumble against someone, you now assume the position of the one wronging. And someone else's bad actions don't excuse your own. God won't hold you accountable for someone else's actions, He will hold you accountable for yours.
After being told to be patient, we are further instructed not to grumble against each other. The context indicates that the patience is to be especially geared toward people. But the object of the patience is narrower than that. We are directed not to "grumble against one another, brothers." Those whom we are directed to show patience with here are other Christians. You would think that other Christians wouldn't need to be shown patience. You would think that they would act in such a way that we would be without tension. However, too often this is not the case. It should be, but it's not. This is hard to bear. We can accept non-Christians wronging us. But Christians! Yes, Christians. And what should our response be? Patience.
What will happen if we fail to show this patience? We will be judged. I'm not sure what that entails, but it doesn't seem to be very positive. In fact there is a sense of urgency an imminent danger. We better avoid grumbling because the judge is standing at the door. This seems unfair. Why should I be judged? I'm the one who has been wronged. That was true originally. But if you grumble against someone, you now assume the position of the one wronging. And someone else's bad actions don't excuse your own. God won't hold you accountable for someone else's actions, He will hold you accountable for yours.
James 5:7-8
"Be patient, therefore, brothers, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, being patient about it, until it receives the early and the late rains. You also, be patient. Establish your hearts, for the coming of the Lord is at hand. "
Patience, we recognize that it's a virtue worth the having, but when asked to display it, we fail to recognize the opportunity and choose instead to murmur and complain. When I'm suffering my natural response is to want it to stop right now. I want the illness or discomfort eradicated, and I want to return to ease. But I am urged here unto patience, and it is to continue not for a week, a month, a year, or a decade but "until the coming of the Lord." I certainly don't want my affliction to last that long, but that is how long I am urged to hold out.
The passage directs me to observe the farmer who waits patiently for the anticipated harvest. I must be like him in my patience. But what does it mean here to establish my heart? I keep in my thoughts the coming of the Lord, and I set my heart firmly upon that foundation, knowing that the suffering is temporary.
Patience, we recognize that it's a virtue worth the having, but when asked to display it, we fail to recognize the opportunity and choose instead to murmur and complain. When I'm suffering my natural response is to want it to stop right now. I want the illness or discomfort eradicated, and I want to return to ease. But I am urged here unto patience, and it is to continue not for a week, a month, a year, or a decade but "until the coming of the Lord." I certainly don't want my affliction to last that long, but that is how long I am urged to hold out.
The passage directs me to observe the farmer who waits patiently for the anticipated harvest. I must be like him in my patience. But what does it mean here to establish my heart? I keep in my thoughts the coming of the Lord, and I set my heart firmly upon that foundation, knowing that the suffering is temporary.
James 4:13-14
"Come now, you who say, "Today or tomorrow we will go into such and such a town and spend a year there and trade and make a profit"—yet you do not know what tomorrow will bring. What is your life? For you are a mist that appears for a little time and then vanishes. Instead you ought to say, "If the Lord wills, we will live and do this or that." As it is, you boast in your arrogance. All such boasting is evil. So whoever knows the right thing to do and fails to do it, for him it is sin."
Arrogant presumption. And yet how common such an assumption is. I have a number of guaranties in life. However, I have no guaranty as to how long my life will last (beyond knowing that it will last as long as God wills). To presume to know what I will do tomorrow or even to presume that I will be around to do something is an assumption that is not based on sure footing. And beyond that, it's just plain wrong to do; it is boasting. The knowledge that God is in control should manifest itself in my avoiding presumptuous statements.
Verse seventeen is well known and widely applied, legitimately I believe. The significance of its placement here, however, was initially unclear to me. But then it occurred to me, how many people know these verses about not saying "tomorrow I will do such-n-such," and yet they make the statement all the time? If I know it's right not to make such a statement, making the statement is a sin. So also are all similar statements or thoughts based on the mindset of that statement.
Arrogant presumption. And yet how common such an assumption is. I have a number of guaranties in life. However, I have no guaranty as to how long my life will last (beyond knowing that it will last as long as God wills). To presume to know what I will do tomorrow or even to presume that I will be around to do something is an assumption that is not based on sure footing. And beyond that, it's just plain wrong to do; it is boasting. The knowledge that God is in control should manifest itself in my avoiding presumptuous statements.
Verse seventeen is well known and widely applied, legitimately I believe. The significance of its placement here, however, was initially unclear to me. But then it occurred to me, how many people know these verses about not saying "tomorrow I will do such-n-such," and yet they make the statement all the time? If I know it's right not to make such a statement, making the statement is a sin. So also are all similar statements or thoughts based on the mindset of that statement.
James 4:11-12
"Do not speak evil against one another, brothers. The one who speaks against a brother or judges his brother, speaks evil against the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. There is only one lawgiver and judge, he who is able to save and to destroy. But who are you to judge your neighbor?"
This is a stern warning against setting yourself up in a position as if you were worthy of making determinations about other people, supposing yourself to be right and without fault. The context here doesn't seem to be an official capacity but gossip--the sharing of negative information about someone. The motivation here is again selfishness. Do you know what "so-in-so did" are words designed to tears another down and builds yourself up by comparison.
I should never make myself look good by showing someone else to be bad. To do so is to take for myself a position that is not rightfully mine. It is to assume God's position, and surely the person who does so tears himself down more than he ever could tear down another. This is true even if it doesn't seem to be so to the speaker or the hearer.
This is a stern warning against setting yourself up in a position as if you were worthy of making determinations about other people, supposing yourself to be right and without fault. The context here doesn't seem to be an official capacity but gossip--the sharing of negative information about someone. The motivation here is again selfishness. Do you know what "so-in-so did" are words designed to tears another down and builds yourself up by comparison.
I should never make myself look good by showing someone else to be bad. To do so is to take for myself a position that is not rightfully mine. It is to assume God's position, and surely the person who does so tears himself down more than he ever could tear down another. This is true even if it doesn't seem to be so to the speaker or the hearer.
James 4:7-10
"Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded. Be wretched and mourn and weep. Let your laughter be turned to mourning and your joy to gloom. Humble yourselves before the Lord, and he will exalt you."
How can I display humility? By submission to God. I don't thinking that resisting the devil is necessarily renouncing him verbally. It seems that we resist him by not following after his way--not following the worldly wisdom that chapter three called "demonic." We resist selfishness and jealousy, by submitting to God and following his wisdom. How is that accomplished? It's primarily a matter or our relationship. We draw near to Him. But in order to draw near to God, we must repent and seek forgiveness, be cleansed in hand and heart. This is not the way of the prideful. Instead of exalting ourselves above each other we make ourselves low. We mourn and weep for our sin. And through humility comes exaltation. What a paradox! The very thing that they selfishly seek but do not attain, we receive when we stop seeking it.
How can I display humility? By submission to God. I don't thinking that resisting the devil is necessarily renouncing him verbally. It seems that we resist him by not following after his way--not following the worldly wisdom that chapter three called "demonic." We resist selfishness and jealousy, by submitting to God and following his wisdom. How is that accomplished? It's primarily a matter or our relationship. We draw near to Him. But in order to draw near to God, we must repent and seek forgiveness, be cleansed in hand and heart. This is not the way of the prideful. Instead of exalting ourselves above each other we make ourselves low. We mourn and weep for our sin. And through humility comes exaltation. What a paradox! The very thing that they selfishly seek but do not attain, we receive when we stop seeking it.
James 4:5-6
"Or do you suppose it is to no purpose that the Scripture says, "He yearns jealously over the spirit that he has made to dwell in us"? But he gives more grace. Therefore it says, "God opposes the proud, but gives grace to the humble." "
The rhetorical question in verse five explains the severity of making ourselves the enemy of God by giving our heart to the things of the world. God doesn't want us to be divided in our affections. Spiritual adultery is a serious thing, and we are reminded here that unfaithfulness will have repercussions. The rhetorical question must be answered with a no! There is a purpose. When we are spiritually unfaithful, we will feel the effects. But that doesn't mean that God is going to look down from heaven and zap us. Instead, He will give me more grace. In my pride and selfishness, I became God's enemy, and I was humbled. Then, I knew His grace, and because I knew His grace, I was humbled all the more. God's grace is perhaps the most effective motivation that I know to avoid sinning.
The rhetorical question in verse five explains the severity of making ourselves the enemy of God by giving our heart to the things of the world. God doesn't want us to be divided in our affections. Spiritual adultery is a serious thing, and we are reminded here that unfaithfulness will have repercussions. The rhetorical question must be answered with a no! There is a purpose. When we are spiritually unfaithful, we will feel the effects. But that doesn't mean that God is going to look down from heaven and zap us. Instead, He will give me more grace. In my pride and selfishness, I became God's enemy, and I was humbled. Then, I knew His grace, and because I knew His grace, I was humbled all the more. God's grace is perhaps the most effective motivation that I know to avoid sinning.
James 4:3-4
"You ask and do not receive, because you ask wrongly, to spend it on your passions. You adulterous people! Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God."
The objection in many people's heart (and in mine) to the end of verse two is answered here in verse three. The objection goes like this: "Wait a second! I have desires, perhaps even passionate ones, and I've asked God for them, but I've not received what I've asked for." Verse three clarifies that it's not enough to just perform the act of asking. I have to ask the right way. Christ is concerned with my motives not just my actions. Christ wants heart obedience, not just external conformity. When I pray, it should not be motivated by selfish indulgence. Such requests reflect spiritual adultery in our hearts. We are elevating our desires over God's will.
The passage takes a surprising turn here. It's easy to see how spiritual adultery relates to how we asked for things. But how does worldliness fit into what was being talked about here. The end of chapter three, where worldly wisdom is discussed taught that "jealousy and selfish ambition" display a worldly wisdom. Therefore, self-indulgent prayer is worldly in nature. And yet the phrase "friendship with the world" is still somewhat puzzling. Why is it said that way? Perhaps to get us thinking relationally, knowing that worldliness puts us in a position of enmity with God.
It makes sense then, that those kind of prayers wouldn't be answered either. If the way we ask someone for something puts us at odds with him, it's unlikely that we will get what we want. But here it's not just that we rub God the wrong way. We actually are making ourselves His enemy. Of course, those kinds of requests will not be granted.
The objection in many people's heart (and in mine) to the end of verse two is answered here in verse three. The objection goes like this: "Wait a second! I have desires, perhaps even passionate ones, and I've asked God for them, but I've not received what I've asked for." Verse three clarifies that it's not enough to just perform the act of asking. I have to ask the right way. Christ is concerned with my motives not just my actions. Christ wants heart obedience, not just external conformity. When I pray, it should not be motivated by selfish indulgence. Such requests reflect spiritual adultery in our hearts. We are elevating our desires over God's will.
The passage takes a surprising turn here. It's easy to see how spiritual adultery relates to how we asked for things. But how does worldliness fit into what was being talked about here. The end of chapter three, where worldly wisdom is discussed taught that "jealousy and selfish ambition" display a worldly wisdom. Therefore, self-indulgent prayer is worldly in nature. And yet the phrase "friendship with the world" is still somewhat puzzling. Why is it said that way? Perhaps to get us thinking relationally, knowing that worldliness puts us in a position of enmity with God.
It makes sense then, that those kind of prayers wouldn't be answered either. If the way we ask someone for something puts us at odds with him, it's unlikely that we will get what we want. But here it's not just that we rub God the wrong way. We actually are making ourselves His enemy. Of course, those kinds of requests will not be granted.
James 4:1-2
"What causes quarrels and what causes fights among you? Is it not this, that your passions are at war within you? You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel. You do not have, because you do not ask."
Following a passage that contrasted a meek heavenly wisdom and a jealous and selfish worldly wisdom, James poses a rhetorical question, seeking us to consider the source of our fighting. Then surprisingly he doesn't identify it as selfishness or jealousy but goes deeper, identifying the very source of those two problems. We argue and fight with each other because we are at war. We aren't at war with other people. Other people are just the casualties of war. We are at war with ourselves. Our personal desires for pleasure (and/or perhaps power) wars against us. We fight with others because we are losing the battle with ourselves.
When the desire controls us and we cannot fulfill it, we seek any means that we think will bring us the desired end. People resort to fighting or murder because they fail to keep their desires from turning into selfishness or jealousy. This is self-destructive. But the real irony is the reason we cannot attain our desire. "You have not, because you do not ask." In our impassioned desperation, we don't bother looking to God, but we resort to taking from man. For this reason, we will not get what we want.
Following a passage that contrasted a meek heavenly wisdom and a jealous and selfish worldly wisdom, James poses a rhetorical question, seeking us to consider the source of our fighting. Then surprisingly he doesn't identify it as selfishness or jealousy but goes deeper, identifying the very source of those two problems. We argue and fight with each other because we are at war. We aren't at war with other people. Other people are just the casualties of war. We are at war with ourselves. Our personal desires for pleasure (and/or perhaps power) wars against us. We fight with others because we are losing the battle with ourselves.
When the desire controls us and we cannot fulfill it, we seek any means that we think will bring us the desired end. People resort to fighting or murder because they fail to keep their desires from turning into selfishness or jealousy. This is self-destructive. But the real irony is the reason we cannot attain our desire. "You have not, because you do not ask." In our impassioned desperation, we don't bother looking to God, but we resort to taking from man. For this reason, we will not get what we want.
James 3:13
"Who is wise and understanding among you? By his good conduct let him show his works in the meekness of wisdom."
What does "the meekness of wisdom" mean? Certainly, the text indicates that if one is wise then he will have the character quality of meekness reflected in his works. And verse seventeen explains that wisdom is "first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere." These words could also be used to describe someone who is meek. So perhaps the point is just that being meek is an integral part of being wise. Negatively, this implies that pride is foolish. That's certainly true.
What does "the meekness of wisdom" mean? Certainly, the text indicates that if one is wise then he will have the character quality of meekness reflected in his works. And verse seventeen explains that wisdom is "first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere." These words could also be used to describe someone who is meek. So perhaps the point is just that being meek is an integral part of being wise. Negatively, this implies that pride is foolish. That's certainly true.
James 3:5b-12
"How great a forest is set ablaze by such a small fire! And the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life, and set on fire by hell. For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by mankind, but no human being can tame the tongue. It is a restless evil, full of deadly poison. With it we bless our Lord and Father, and with it we curse people who are made in the likeness of God. From the same mouth come blessing and cursing. My brothers, these things ought not to be so. Does a spring pour forth from the same opening both fresh and salt water? Can a fig tree, my brothers, bear olives, or a grapevine produce figs? Neither can a salt pond yield fresh water."
Most things that come in contact with a fire are either damaged or destroyed. And fire can grow large enough to engulf buildings and forests. These massive fires often start small but are allowed to grow to uncontrollable proportions. I must take care to recognize that my tongue is like a fire. It is small and can say small things, but it can inflame situations, bringing destruction and sorrow. What is the source of this destructive force within us? Hell. Our tongue is capable of great evil, bringing condemnation on our whole person and poisoning us and those around us.
For the Christian, this staining influence is an unacceptable contradiction. We are called to consistency. That which is compared to fire and poison should be used to bless God and man alike. It should not be used destructively.
Most things that come in contact with a fire are either damaged or destroyed. And fire can grow large enough to engulf buildings and forests. These massive fires often start small but are allowed to grow to uncontrollable proportions. I must take care to recognize that my tongue is like a fire. It is small and can say small things, but it can inflame situations, bringing destruction and sorrow. What is the source of this destructive force within us? Hell. Our tongue is capable of great evil, bringing condemnation on our whole person and poisoning us and those around us.
For the Christian, this staining influence is an unacceptable contradiction. We are called to consistency. That which is compared to fire and poison should be used to bless God and man alike. It should not be used destructively.
James 3:1-5a
"Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness. For we all stumble in many ways. And if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body. If we put bits into the mouths of horses so that they obey us, we guide their whole bodies as well. Look at the ships also: though they are so large and are driven by strong winds, they are guided by a very small rudder wherever the will of the pilot directs. So also the tongue is a small member, yet it boasts of great things"
All Christians struggle with sin. There are many different ways that a person can sin. But there is an area of life wherein all people sin. We all sin in what we say. If we were able to keep our words under control, we could keep our whole bodies under control.
Our tongue is a driving force in our lives. We are influenced by what we say because it's not easy to back out of our statements. We can recant, but that's hard to do. And even if we manage to take it back, what's said is said. Being a teacher, I work with words regularly. I must be careful. I shall be judged more strictly than most.
All Christians struggle with sin. There are many different ways that a person can sin. But there is an area of life wherein all people sin. We all sin in what we say. If we were able to keep our words under control, we could keep our whole bodies under control.
Our tongue is a driving force in our lives. We are influenced by what we say because it's not easy to back out of our statements. We can recant, but that's hard to do. And even if we manage to take it back, what's said is said. Being a teacher, I work with words regularly. I must be careful. I shall be judged more strictly than most.
James 2:18-26
"But someone will say, "You have faith and I have works." Show me your faith apart from your works, and I will show you my faith by my works. You believe that God is one; you do well. Even the demons believe—and shudder! Do you want to be shown, you foolish person, that faith apart from works is useless? Was not Abraham our father justified by works when he offered up his son Isaac on the altar? You see that faith was active along with his works, and faith was completed by his works; and the Scripture was fulfilled that says, "Abraham believed God, and it was counted to him as righteousness"—and he was called a friend of God. You see that a person is justified by works and not by faith alone. And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way? For as the body apart from the spirit is dead, so also faith apart from works is dead."
Dead faith, useless faith, demonic faith--these are all descriptions of faith that do not benefit the one who says that he believes. Faith must result in works. This is the undeniable conclusion of these verses. Works are necessary. But what are they necessary for? This extensive passage, discussing the necessity of works, never says that meritorious works earn you favor with God. However, it strongly asserts that your faith must produce works.
"Was not Abraham our father justified by works?" Violent is my initial reaction against this statement. However, my initial reaction is a poor one, and it is based on a misunderstanding of what the passage is asserting. The statement that Abraham was justified by works is shortly connected with a statement that would seem to flatly deny it, "Abraham believed God, and it was counted to him as righteousness." But the second statement is in harmony with the first, even as works should be in harmony with faith. The words in between these two seemingly contradictory statements express the concept that faith and works are complimentary, that is they work with one another, and works complete faith. Works give validity to your faith. By your works, it can be seen that you have been justified by your faith. If you have no works then you have not been justified by faith. You cannot effectively claim that you have been justified by faith unless people can see that your works prove it. Your faith does not declare that you are just, if your works do not declare that you are just.
Dead faith, useless faith, demonic faith--these are all descriptions of faith that do not benefit the one who says that he believes. Faith must result in works. This is the undeniable conclusion of these verses. Works are necessary. But what are they necessary for? This extensive passage, discussing the necessity of works, never says that meritorious works earn you favor with God. However, it strongly asserts that your faith must produce works.
"Was not Abraham our father justified by works?" Violent is my initial reaction against this statement. However, my initial reaction is a poor one, and it is based on a misunderstanding of what the passage is asserting. The statement that Abraham was justified by works is shortly connected with a statement that would seem to flatly deny it, "Abraham believed God, and it was counted to him as righteousness." But the second statement is in harmony with the first, even as works should be in harmony with faith. The words in between these two seemingly contradictory statements express the concept that faith and works are complimentary, that is they work with one another, and works complete faith. Works give validity to your faith. By your works, it can be seen that you have been justified by your faith. If you have no works then you have not been justified by faith. You cannot effectively claim that you have been justified by faith unless people can see that your works prove it. Your faith does not declare that you are just, if your works do not declare that you are just.
James 2:14-17
"What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, "Go in peace, be warmed and filled," without giving them the things needed for the body, what good is that? So also faith by itself, if it does not have works, is dead."
Insufficient faith. If someone has a faith that doesn't produce works, they have a dead faith. Knowing and saying the right things isn't enough. Actions need to back up the words.
Insufficient faith. If someone has a faith that doesn't produce works, they have a dead faith. Knowing and saying the right things isn't enough. Actions need to back up the words.
James 2:12-13
"So speak and so act as those who are to be judged under the law of liberty. For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment."
This is the second time that the "law of liberty" is mentioned in this book. In the first instance, I was instructed to persevere in obedience. The paragraph before the first reference said to avoid anger and be slow to speak. The paragraph after said to bridal my tongue and visit those in affliction. Before the second occurrence of the phrase, I was warned against showing partiality. If we show partiality, we are breaking the law. Therefore, I must speak and act with the knowledge that I am to be judged under the law. That's frightening.
What should be my reaction? I should show mercy. If I show mercy, I will not be judging. If I show mercy, it will triumph over the desire to judge. We were told that showing partiality reveals that we are making ourselves judges. If one who is less fortunate comes unto me, I should show him mercy. If I fail to do this, I are judging, and I shall be judged for it.
This is the second time that the "law of liberty" is mentioned in this book. In the first instance, I was instructed to persevere in obedience. The paragraph before the first reference said to avoid anger and be slow to speak. The paragraph after said to bridal my tongue and visit those in affliction. Before the second occurrence of the phrase, I was warned against showing partiality. If we show partiality, we are breaking the law. Therefore, I must speak and act with the knowledge that I am to be judged under the law. That's frightening.
What should be my reaction? I should show mercy. If I show mercy, I will not be judging. If I show mercy, it will triumph over the desire to judge. We were told that showing partiality reveals that we are making ourselves judges. If one who is less fortunate comes unto me, I should show him mercy. If I fail to do this, I are judging, and I shall be judged for it.
James 2:8-11
"If you really fulfill the royal law according to the Scripture, "You shall love your neighbor as yourself," you are doing well. But if you show partiality, you are committing sin and are convicted by the law as transgressors. For whoever keeps the whole law but fails in one point has become accountable for all of it. For he who said, "Do not commit adultery," also said, "Do not murder." If you do not commit adultery but do murder, you have become a transgressor of the law."
We show partiality because of a failure to love. If we treat some people well and some people poorly, we are revealing that we don't love either of them. We are sinning and stand convicted under the law because we have failed to fulfill what the passage calls "the royal law." We show partiality because we love ourselves, and we don't love others (or at least we don't love them as we love ourselves). If we think this to be a light matter, we should be reminded that if we break one law, we stand convicted by the law.
We show partiality because of a failure to love. If we treat some people well and some people poorly, we are revealing that we don't love either of them. We are sinning and stand convicted under the law because we have failed to fulfill what the passage calls "the royal law." We show partiality because we love ourselves, and we don't love others (or at least we don't love them as we love ourselves). If we think this to be a light matter, we should be reminded that if we break one law, we stand convicted by the law.
James 2:5-7
"Listen, my beloved brothers, has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him? But you have dishonored the poor man. Are not the rich the ones who oppress you, and the ones who drag you into court? Are they not the ones who blaspheme the honorable name by which you were called?"
God, in His wisdom, does what we wouldn't do. If our intent selfish gain, we seek to use those in a state of social or financial prominence to lift our own position, authority, or prestige. We don't have time for those who are beneath us as they will not elevate us in the eyes of men. Yet God is already in a position of ultimate authority and honor. He doesn't choose people because of what they have to offer. He deliberately chooses those who are noticeably insignificant. Then when He accomplishes great things through them, He gets glory, not because of man's actions, but because of His actions. He loves the poor and gives them riches which exceed those that can be obtained by earthly manipulation.
But we go to those that are rich on the earth. The stupidity! They oppose us. They oppose God, and speak shamefully of Him. They blaspheme Him whom we have pledged our lives to and have staked our existence on. Our partiality is fullish. God's wisdom is great.
God, in His wisdom, does what we wouldn't do. If our intent selfish gain, we seek to use those in a state of social or financial prominence to lift our own position, authority, or prestige. We don't have time for those who are beneath us as they will not elevate us in the eyes of men. Yet God is already in a position of ultimate authority and honor. He doesn't choose people because of what they have to offer. He deliberately chooses those who are noticeably insignificant. Then when He accomplishes great things through them, He gets glory, not because of man's actions, but because of His actions. He loves the poor and gives them riches which exceed those that can be obtained by earthly manipulation.
But we go to those that are rich on the earth. The stupidity! They oppose us. They oppose God, and speak shamefully of Him. They blaspheme Him whom we have pledged our lives to and have staked our existence on. Our partiality is fullish. God's wisdom is great.
James 2:1-4
"My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory. For if a man wearing a gold ring and fine clothing comes into your assembly, and a poor man in shabby clothing also comes in, and if you pay attention to the one who wears the fine clothing and say, "You sit here in a good place," while you say to the poor man, "You stand over there," or, "Sit down at my feet," have you not then made distinctions among yourselves and become judges with evil thoughts?"
Having just been instructed to show compassion on those in difficult situations, we are told not to show favoritism to those in high and comfortable positions. A very plausible hypothetical situation is then given. Two visitors come to church; we give special attention to the one who looks the best. Perhaps we will put a spiritual facade on our actions by saying that we are giving our attention to we believe has the greater potential. Really we are showing partiality. We should give no special treatment to those we like or think are important. To do so falsely raises our position to one who knows the unknown. We don't know what is really in a person, and when we give preference to the one who looks wealthy, we are doing it because we think that it will bring us increased benefits or prestige. That is evil!
Having just been instructed to show compassion on those in difficult situations, we are told not to show favoritism to those in high and comfortable positions. A very plausible hypothetical situation is then given. Two visitors come to church; we give special attention to the one who looks the best. Perhaps we will put a spiritual facade on our actions by saying that we are giving our attention to we believe has the greater potential. Really we are showing partiality. We should give no special treatment to those we like or think are important. To do so falsely raises our position to one who knows the unknown. We don't know what is really in a person, and when we give preference to the one who looks wealthy, we are doing it because we think that it will bring us increased benefits or prestige. That is evil!
James 1:26-27
"If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person's religion is worthless. Religion that is pure and undefiled before God, the Father, is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world."
Of all our actions that we thoughtfully control, perhaps the most difficult is the tongue. But we see here that it is imperative that we control our speech. Failure to monitor what comes out of our mouths renders our religion worthless. If we think that there is no problem, we have deceived ourself. Careless speech makes our pious actions invalid. What we believe doesn't matter to anyone if we aren't consistent. And speech is easily observable. Where there is an uncontrolled tongue, there is no respect. People don't attribute any value to what you believe.
What is valuable? Charitable actions, caring for those who are neglected, loving those in affliction, and keeping yourself from being negatively influenced by the world--all of these are right and good. Not only that, they are what we should be doing.
Of all our actions that we thoughtfully control, perhaps the most difficult is the tongue. But we see here that it is imperative that we control our speech. Failure to monitor what comes out of our mouths renders our religion worthless. If we think that there is no problem, we have deceived ourself. Careless speech makes our pious actions invalid. What we believe doesn't matter to anyone if we aren't consistent. And speech is easily observable. Where there is an uncontrolled tongue, there is no respect. People don't attribute any value to what you believe.
What is valuable? Charitable actions, caring for those who are neglected, loving those in affliction, and keeping yourself from being negatively influenced by the world--all of these are right and good. Not only that, they are what we should be doing.
James 1:22-25
"But be doers of the word, and not hearers only, deceiving yourselves. For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. For he looks at himself and goes away and at once forgets what he was like. But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing."
Having just been told to receive the word, a clarification is made. The clarification comes in the form of a prohibition: our receiving of the word should not just be a willingness to listen to the word. Just listening is not enough. We must also act. We must be doers of the word. Hearing is useless unless we apply what we learned to our lives. If we apply the word (in practice, not just in theory) we will remember and benefit from the hearing of the word. But if we only listen and don't act, we will forget what we heard. There is no blessing in that. I hear people pray sometimes that God would bless the hearers of a sermon; it seems that the blessing comes in action and not only in a single action but in perseverance. Blessed are the doers who keep doing.
Having just been told to receive the word, a clarification is made. The clarification comes in the form of a prohibition: our receiving of the word should not just be a willingness to listen to the word. Just listening is not enough. We must also act. We must be doers of the word. Hearing is useless unless we apply what we learned to our lives. If we apply the word (in practice, not just in theory) we will remember and benefit from the hearing of the word. But if we only listen and don't act, we will forget what we heard. There is no blessing in that. I hear people pray sometimes that God would bless the hearers of a sermon; it seems that the blessing comes in action and not only in a single action but in perseverance. Blessed are the doers who keep doing.
James 1:19-21
"Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger; for the anger of man does not produce the righteousness that God requires. Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls."
People just don't do everything that we want them to. Sometimes they are unable to do it. Sometimes what we want is the wrong thing. Sometimes our expectations are unreasonable. And sometimes they should be doing what we would like them to be doing, but they don't. Sometimes they actively pursue those things which they know are not in our best interest that they might harm us. This very commonly evokes a negative response from us. We want things our way. If not, get out of our way; we're on the war path.
This is wrong. We should listen, then be quiet. "No, surely then we should speak." No, I think that's why we get ourselves into trouble. We are quick to anger because we are quick to speak. In the initial blaze of emotion, we should be silent. This delay would greatly limit our fits of anger. Our anger is not godly. When we respond to people with rage, we are not fulfilling the responsibilities that God has laid out for us. It's not God's way for us.
But our tacit response should not merely be anger muffled. We need to remedy our state of being by directing our attention to God's word. By looking to the Bible, we don't press down our poor responses for them to explode later; we put them away. And in their place we receive that which God requires of us in meekness.
People just don't do everything that we want them to. Sometimes they are unable to do it. Sometimes what we want is the wrong thing. Sometimes our expectations are unreasonable. And sometimes they should be doing what we would like them to be doing, but they don't. Sometimes they actively pursue those things which they know are not in our best interest that they might harm us. This very commonly evokes a negative response from us. We want things our way. If not, get out of our way; we're on the war path.
This is wrong. We should listen, then be quiet. "No, surely then we should speak." No, I think that's why we get ourselves into trouble. We are quick to anger because we are quick to speak. In the initial blaze of emotion, we should be silent. This delay would greatly limit our fits of anger. Our anger is not godly. When we respond to people with rage, we are not fulfilling the responsibilities that God has laid out for us. It's not God's way for us.
But our tacit response should not merely be anger muffled. We need to remedy our state of being by directing our attention to God's word. By looking to the Bible, we don't press down our poor responses for them to explode later; we put them away. And in their place we receive that which God requires of us in meekness.
James 1:18
"Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures."
It's wonderful how time and prayer can help you understand something that was puzzling you you before. Last time I looked at this passage, I couldn't figure out it's relationship to the previous verses. But now it seems so obvious. Verses sixteen and seventeen state that God gives good gifts faithfully and that He was not going to stop doing this because He doesn't ever change.
This verse seems to be an example of something good He has done. "He brought us forth." Does this refer to His creative or regenerative act? Is it corporate or personal? I'm not sure if it's referring to one in particular. Certainly God did it all. He, by His word and according to His will, gave all life and redeems His chosen. But more personally, He gives me life day-by-day, and He has bought me back from the slave market of sin. This was done by His word, and it was His generous, loving, and good will. The second half of the verse seems to indicate that the focus is more on redemption than creation.
It's wonderful how time and prayer can help you understand something that was puzzling you you before. Last time I looked at this passage, I couldn't figure out it's relationship to the previous verses. But now it seems so obvious. Verses sixteen and seventeen state that God gives good gifts faithfully and that He was not going to stop doing this because He doesn't ever change.
This verse seems to be an example of something good He has done. "He brought us forth." Does this refer to His creative or regenerative act? Is it corporate or personal? I'm not sure if it's referring to one in particular. Certainly God did it all. He, by His word and according to His will, gave all life and redeems His chosen. But more personally, He gives me life day-by-day, and He has bought me back from the slave market of sin. This was done by His word, and it was His generous, loving, and good will. The second half of the verse seems to indicate that the focus is more on redemption than creation.
James 1:16-17
"Do not be deceived, my beloved brothers. Every good gift and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change."
All that I have that is good is from God. All that anyone has, Christian or non-Christian, if it's good, it's from God. All good gifts come from Him. And to the Christian, He only gives good gifts. And we can have confidence that this will continue. Whereas we are working towards steadfastness, God is not becoming steadfast, He is steadfast. He can accurately be characterized by an absolute constancy. There is no variation from day to day in His disposition. God is the faithful good gift giver. We will not be the ones who are first to get a lemon from God.
All that I have that is good is from God. All that anyone has, Christian or non-Christian, if it's good, it's from God. All good gifts come from Him. And to the Christian, He only gives good gifts. And we can have confidence that this will continue. Whereas we are working towards steadfastness, God is not becoming steadfast, He is steadfast. He can accurately be characterized by an absolute constancy. There is no variation from day to day in His disposition. God is the faithful good gift giver. We will not be the ones who are first to get a lemon from God.
James 1:12-15
"Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him. Let no one say when he is tempted, "I am being tempted by God," for God cannot be tempted with evil, and he himself tempts no one. But each person is tempted when he is lured and enticed by his own desire. Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death."
No trial ever seems like a blessing at the time, but we can be blessed through them. Blessing comes through steadfastness in trials. What is the promised blessing? The crown of life. What is that? Without cross referencing, just considering the passage itself, it seems like some kind of reward for living a full life to God's glory. What is the reward though? Perhaps the reward is the full life itself. However, Revelation 2:10 tends to call that into question. It says "Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation. Be faithful unto death, and I will give you the crown of life." If the crown of life is given after death, the crown can't be the life you lived. What is it then? I'm not sure.
After discussing the blessing gained through trials, a subtle but important distinction is made about where temptation comes from. God allows the temptation and works through it, but He Himself does not tempt us. Why would temptation be discussed at this point? Trials have been the focus and now there is a shift towards temptation. I've been told in the past, that the temptations here are the trials. But the discussion of temptation seems to be talking about sin, not trouble. Perhaps temptations are discussed here because there is always a temptation to not remain steadfast during trials. God does bring the trials, but the temptation, distinct from the trial, comes from our own desires. What desires? Perhaps the desire is to have things our way and not to trust God. This desire then leads us to actions and attitudes that put us into conflict with the revealed will of God. This course, unchecked, will inevitably lead to our death. That's quite different from a crown of life.
No trial ever seems like a blessing at the time, but we can be blessed through them. Blessing comes through steadfastness in trials. What is the promised blessing? The crown of life. What is that? Without cross referencing, just considering the passage itself, it seems like some kind of reward for living a full life to God's glory. What is the reward though? Perhaps the reward is the full life itself. However, Revelation 2:10 tends to call that into question. It says "Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation. Be faithful unto death, and I will give you the crown of life." If the crown of life is given after death, the crown can't be the life you lived. What is it then? I'm not sure.
After discussing the blessing gained through trials, a subtle but important distinction is made about where temptation comes from. God allows the temptation and works through it, but He Himself does not tempt us. Why would temptation be discussed at this point? Trials have been the focus and now there is a shift towards temptation. I've been told in the past, that the temptations here are the trials. But the discussion of temptation seems to be talking about sin, not trouble. Perhaps temptations are discussed here because there is always a temptation to not remain steadfast during trials. God does bring the trials, but the temptation, distinct from the trial, comes from our own desires. What desires? Perhaps the desire is to have things our way and not to trust God. This desire then leads us to actions and attitudes that put us into conflict with the revealed will of God. This course, unchecked, will inevitably lead to our death. That's quite different from a crown of life.
James 1:9-11
"Let the lowly brother boast in his exaltation, and the rich in his humiliation, because like a flower of the grass he will pass away. For the sun rises with its scorching heat and withers the grass; its flower falls, and its beauty perishes. So also will the rich man fade away in the midst of his pursuits."
The believer of low estate should delight in his position in Christ. It is a place of great honor and exaltation. The rich man should focus his attention on the humility needed. What humility? The humility needed to recognize that neither he nor his riches have the power to save him. He in all his human glory will fade away into death and obscurity. But if you face this greatly unpleasant thought and recognize what Christ has done, then in Him, there is great exaltation. The point then isn't that the poor will be rich and rich will be poor. The point is that you shouldn't focus on your earthly position. If your poverty is a distraction to you, know that you will be exalted. If your riches puff you up, know that you can't keep earthly riches forever.
The believer of low estate should delight in his position in Christ. It is a place of great honor and exaltation. The rich man should focus his attention on the humility needed. What humility? The humility needed to recognize that neither he nor his riches have the power to save him. He in all his human glory will fade away into death and obscurity. But if you face this greatly unpleasant thought and recognize what Christ has done, then in Him, there is great exaltation. The point then isn't that the poor will be rich and rich will be poor. The point is that you shouldn't focus on your earthly position. If your poverty is a distraction to you, know that you will be exalted. If your riches puff you up, know that you can't keep earthly riches forever.
James 1:5-8
After telling us how trials make us complete, we are told that if we lack wisdom we should ask for it in faith, without doubting. We must believe that God can do it, but I think the emphasis of this statement contextually is that we must want God to do it. We cannot falter in our desire for wisdom. Wisdom will come through trials. If you aren't willing to face the trials, then you don't really want the wisdom. You say, I want one, but without the other. That's double-mindedness and it shows a lack of faith. If you want one but aren't willing to go through the other, then you don't really want the one, and God's not going to give it to you.
James 1:5-8
"If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him. But let him ask in faith, with no doubting, for the one who doubts is like a wave of the sea that is driven and tossed by the wind. For that person must not suppose that he will receive anything from the Lord; he is a double-minded man, unstable in all his ways."
It takes a certain amount of wisdom to recognize that you don't have enough, but having made such a realization, there is an appropriate course of action. Ask for it. God will give it and not in meager proportions. He will give wisdom with generosity. But there is a requirement beyond just making a request. It's not an additional requirement but a clarification as to how we are to make the request. We are to ask in faith without doubting. Why? Because the doubter is unstable. An unstable person will not receive anything from God.
But why would God withhold wisdom or any other thing from someone simply because they were unstable or double-minded? I need to meditate on that question.
It takes a certain amount of wisdom to recognize that you don't have enough, but having made such a realization, there is an appropriate course of action. Ask for it. God will give it and not in meager proportions. He will give wisdom with generosity. But there is a requirement beyond just making a request. It's not an additional requirement but a clarification as to how we are to make the request. We are to ask in faith without doubting. Why? Because the doubter is unstable. An unstable person will not receive anything from God.
But why would God withhold wisdom or any other thing from someone simply because they were unstable or double-minded? I need to meditate on that question.
James 1:2-4
"Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing."
I think that God wants me to learn something about suffering. I've been dealing with an extended passage in the Psalms on suffering in the bilingual service. And now my devotions lead me to this passage. How do I view the trials that I encounter? My first response is to question why I am facing them. Unfortunately this questioning comes most naturally in the form of questioning whether I should be facing them or not. That of course is just questioning God. Often this type of thinking easily moves into anger. This is the exact opposite of how we are directed to respond. We are told to "count it all joy." What a strange statement. If someone where to instruct me to do that when I was facing trials, I would be tempted to call him an idiot. Unfortunately this only reveals my immaturity and the unbiblical nature of my thinking.
I should face trials with joyfulness, knowing what is really happening. When I am being tried, my faith is being tested. What does that mean? When I face something challenging, will I respond by what I see and feel or by what I believe to be true. If I am being tested. When I go through this, it increases my stability, my steadfastness. How does that matter? When steadfastness is developed in us we are "complete, lacking nothing."
I think that God wants me to learn something about suffering. I've been dealing with an extended passage in the Psalms on suffering in the bilingual service. And now my devotions lead me to this passage. How do I view the trials that I encounter? My first response is to question why I am facing them. Unfortunately this questioning comes most naturally in the form of questioning whether I should be facing them or not. That of course is just questioning God. Often this type of thinking easily moves into anger. This is the exact opposite of how we are directed to respond. We are told to "count it all joy." What a strange statement. If someone where to instruct me to do that when I was facing trials, I would be tempted to call him an idiot. Unfortunately this only reveals my immaturity and the unbiblical nature of my thinking.
I should face trials with joyfulness, knowing what is really happening. When I am being tried, my faith is being tested. What does that mean? When I face something challenging, will I respond by what I see and feel or by what I believe to be true. If I am being tested. When I go through this, it increases my stability, my steadfastness. How does that matter? When steadfastness is developed in us we are "complete, lacking nothing."
1 Peter 1:17-19
"And if you call on him as Father who judges impartially according to each one's deeds, conduct yourselves with fear throughout the time of your exile, knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot."
Those of us who know God as our Father are called to holy living. We are to live in a holy fear or reverence. We are not to develop an overinflated view of ourselves. We were following the futile ways of those who came before us, but God ransomed us out of our futility. He bought us by the blood of Christ, the blood of the lamb.
Those of us who know God as our Father are called to holy living. We are to live in a holy fear or reverence. We are not to develop an overinflated view of ourselves. We were following the futile ways of those who came before us, but God ransomed us out of our futility. He bought us by the blood of Christ, the blood of the lamb.
Thursday, February 1, 2007
1 Peter 1:13-16
"Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. As obedient children, do not be conformed to the passions of your former ignorance, but as he who called you is holy, you also be holy in all your conduct, since it is written, “You shall be holy, for I am holy.” "
Because we have a salvation that prophets have worked hard to comprehend and which angels long to look at, we need to prepare our minds for action. The gospel is amazingly simple and dauntingly complex. If we are going to give ourselves to fully understanding all that we can about it, we must not put our minds in neutral. We are going to have to work diligently at understanding what has been done for us.
But the preparation unto action isn't merely a mental action. Our reaction to salvation must result in holy living. We must prepare our minds to act the right way. We have been called by the Holy One, and we need to live a life of holiness. We are conform our mind and life to what we know to be right, not what has felt right in the past.
Because we have a salvation that prophets have worked hard to comprehend and which angels long to look at, we need to prepare our minds for action. The gospel is amazingly simple and dauntingly complex. If we are going to give ourselves to fully understanding all that we can about it, we must not put our minds in neutral. We are going to have to work diligently at understanding what has been done for us.
But the preparation unto action isn't merely a mental action. Our reaction to salvation must result in holy living. We must prepare our minds to act the right way. We have been called by the Holy One, and we need to live a life of holiness. We are conform our mind and life to what we know to be right, not what has felt right in the past.
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