Episode 171 - "Jesus Christ and him crucified" - 1 Corinthians 2:1-5

​​1Cor. 2:1 And I, when I came to you, brothers, did not come proclaiming to you the testimony of God with lofty speech or wisdom. 2 For I decided to know nothing among you except Jesus Christ and him crucified. 3 And I was with you in weakness and in fear and much trembling, 4 and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, 5 so that your faith might not rest in the wisdom of men but in the power of God.

I love this passage. I had the privilege of preaching in chapel at Dallas Theological Seminary a few years ago and preached from this text. I love it because it reminds Christians what is fundamentally important within our faith. Our churches argue and split over so many stupid things. We are not unlike these Corinthians to whom Paul is writing. We can allow our pride to evoke a spirit of elitism or become defensive of our views on lesser things.

Here Paul is arguing that nothing about him and his ministry warrants anyone elevating him to be the object of focus. Paul reminded them of when he had come to them personally to minister. He was there for 1.5 years. (Acts 18:11-12) Paul reminds them that he was not an eloquent speaker. He did nothing to impress them and even reminded them that he was scared. (v. 3) What made such an impact upon the people was not Paul. Paul wants them to understand that it was the message and the source of the message that made an impression and a difference in their lives.

The message is “Jesus Christ and him crucified.” (v. 2). Paul said, “I decided to know nothing among you except Jesus Christ and him crucified.” In the course of eighteen months, I’m sure they had other questions and things to talk about. However, Paul’s focus and priority were showing them from the Scriptures that this Jesus of Nazareth is the Christ (Anointed one). He is the Messiah prophesied in the Hebrew Scriptures (Old Testament). Secondly, Paul emphasized Christ’s death on the cross. Jesus’ willingness to go to the cross and die for our sins reveals God’s justice, righteousness, and grace. If God beforehand (Genesis) told people that disobedience leads to death, then we should understand that any act of our disobedience should justly receive the same outcome. But, what Jesus did on the cross was to experience that death for us, in our place. The just outcome still occurred. But Jesus Christ, being perfect, took the punishment for us. That is how Paul can say in Romans 5:1, “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ.” Paul is saying there is nothing more important for us to understand than who Jesus is and the significance of his death on the cross.

In addition to the message, Paul wants them to understand that he didn’t craft the delivery of this message in such a clever way to convince people. Despite his own fear and personal limitations, he trusted the Holy Spirit and the divine nature of the message to have power that would open their minds to receive this message. (v. 4)

Paul explains it was important for the effect of this message to be affected through the Holy Spirit so that they wouldn’t sit back later and say to themselves, “Wow! That Paul sure was a smooth talker. He really had us taking in every word.” Instead, they would look back and say, “There was nothing particularly impressive about that guy. But, his message sure rang true.” Verse 5 says, “so that your faith might not rest in the wisdom of men but in the power of God.”

Paul is telling the Corinthians and, indirectly, us that the gospel message of Jesus Christ is the most important truth for our lives, and God’s power helps us understand and receive this message.

My question is, “Do we believe that?” Do we believe that the message of Jesus Christ and him crucified has supernatural power? If so, we should be like Paul and share it with people, correct? We don’t have to worry about being some kind of expert in the Bible or a great and clever speaker. We don’t even have to feel like we have all the answers to all religious questions. We can just share the message and pray that God will allow His power to draw people to believe it.

Prayer: Father in Heaven - Lead me to people who need to hear about Jesus Christ and him crucified, and may your Spirit open their hearts and minds to receive it.

Episode 170 - God has chosen the weak and the foolish - 1 Corinthians 1:26-31

1Cor. 1:26 For consider your calling, brothers: not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth. 27 But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; 28 God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, 29 so that no human being might boast in the presence of God. 30 And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption, 31 so that, as it is written, “Let the one who boasts, boast in the Lord.”

In our last study, Paul wrote that the message of the cross of Christ is foolishness or folly to the world. But God’s foolishness is wiser than humanity’s wisdom, and God’s weakness is stronger than mankind’s strength. The theme of God’s wisdom and what God offers us through Christ continues in this section.

Look at verses 26-29. Are there not ideas here that seem paradoxical, seemingly in contradiction with each other? What Paul is saying to these Corinthians is, Hey, Folks! According to the world’s standards, you are mostly considered uneducated, fools, and not important in any considerable way. (My paraphrase) We might think to ourselves, That’s not very nice, or I’ll bet that wasn’t received well. But, don’t miss that he began this with “consider your calling.” Then, in verses 27-28, Paul writes three times, “God chose (you).” This is saying that while people around you may not think you have value, God highly values you. This is a message that people need to hear today. People of all ages need to hear this because the world is shouting through social media or other means, “You’re not smart enough, you’re not rich enough, you’re not beautiful enough,”

and so forth. Paul says the world doesn’t know what it’s talking about. God is the truly wise one, and God values people so much that he sent his Son, Jesus, to die on the cross for their sins.

In Acts 2, we read about Pentecost, when the Holy Spirit caused the disciples to prophesy in other languages understood by different people groups from around the known world. They recognized these men were “Galileans” who were looked down upon by people from Jerusalem. God chose these men for his specific purpose to confuse and confront the so-called wisdom of men. (See Acts 2:6-7) It’s reasonable to assume that God may choose us to speak his truth to others, and some will think we are fools.

Verse 29 explains God’s purpose in doing this is to keep each of us humble. Paul writes, “so that no human being might boast in the presence of God.” This is a theme throughout the Scriptures. There is a healthy and important balance for us to accept that God values us greatly, but we need not allow arrogance to manifest itself. We need to remain humble before the Lord. This is what Paul is advocating in verses 30-31.

Paul writes in verse 30, “Because of him (God) you are in Christ Jesus.” This reminds us that our privilege in Christ is not due to something that we have achieved but purely by God’s grace toward us. Paul continues by saying that Christ is the “wisdom, righteousness, sanctification, and redemption” we have received from God. In other words, by God's standards, everything that is truly valuable in our lives is provided to us through Christ. Therefore, we don’t have any basis upon which we boast of ourselves. That comes from arrogance. Rather, we can boast about Christ. (v. 31) That comes from humility with gratitude.

Prayer: Heavenly Father - Thank you for Jesus! Every good thing we have is through him.

Episode 169 - We need God's wisdom and power - 1 Corinthians 1:18-25

1Cor. 1:18 For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God. 19 For it is written,

“I will destroy the wisdom of the wise,

and the discernment of the discerning I will thwart.”

1Cor. 1:20 Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? 21 For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe. 22 For Jews demand signs and Greeks seek wisdom, 23 but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, 24 but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25 For the foolishness of God is wiser than men, and the weakness of God is stronger than men.

In our episode last week, Paul admonished the believers at Corinth for childish and divisive attitudes by identifying with one spiritual teacher or another. It would appear that individuals wanted to think of themselves as more spiritual than their fellow believers based on who baptized them or who they were following. Paul asserted that his God-appointed role as an apostle was to preach the message of the gospel removed from eloquent or clever words. Paul wanted the basic and simple message of Jesus Christ crucified to be delivered and let God do the convincing.

Verse 17 appears to be a hinge verse because Paul first dispels the idea that people should be exalting him as some great leader or communicator. Secondly, it moves his conversation from the nature of his role to the nature of the message of Christ crucified.

Notice is verse 18, Paul writes, “the word of the cross is folly to those who are perishing . . .” Examining this text in the original Greek language, this statement caught my eye because Paul uses the term “logos” that is translated “word.” This is the same term used by the apostle John in his gospel when he writes, “In the beginning was the word . . .” (John 1:1) later, he reveals the “word” is Jesus. Therefore, I wondered if Paul was making some allusion to John’s gospel or did he simply mean the “message of the cross.” After a little more study, I concluded the latter interpretation to be the more likely interpretation. I’ll come back to that shortly.

The important point of Paul in verse 18 is that the message of the cross is one of two things. It is either “folly” (or foolishness), or it is the power of God. Those are the only two options Paul gives, and they are quite different. The message that the Messiah (Christ) died on the cross (and came back to life three days later) is folly to some, Paul says. We might use the words “nonsense” or “crazy.” Paul asserts that such people who consider this message in such a way are “perishing.” However, some people believe or accept it despite how it might seem to their own reason, and to those, this message becomes God’s power to save them from their perishing condition.

Paul cites part of Isaiah 29:14 to argue that this isn’t just Paul’s opinion. He’s showing how God has promised beforehand to do “wonderful things” for the people and, in doing so, he would negate the wisdom and discernment of humanity. Looking at the context of Isaiah, it might be that the nature of these “wonderful things” is precisely what negates the wisdom and discernment of mankind. It’s not that human wisdom or discernment is bad. It’s just that they are insignificant in comparison to God’s power and wisdom. It shows that we need the kind of wisdom that God alone can give. That wisdom accepts God’s revelation and trusts in the Lord. It results in God’s power which saves us from perishing. That’s good!

In verse 21, Paul asks rhetorical questions that could be summarized as “Where is human wisdom today?” His answer seems to be, “It doesn’t exist! People are all going their own way and doing their own thing, and it’s not producing good.” He argues that through human wisdom, the world does not know God. So, God chose to reveal His wisdom through a message that, to some, seems foolish. This is the message that Paul preaches. This is why I think Paul’s “word of the cross” is simply the message of Jesus’ death on the cross. He is preaching the message of who Jesus is (the Christ) and the purpose of his death on the cross.

It’s easy to see why some would consider it foolish, isn’t it? From human reasoning, of all things we could imagine God would do to help us, would it be by sending His Son into his own creation and allowing him to suffer and die on the cross? I don’t think so. Furthermore, it’s probably safe to say that none of us have witnessed someone who died and was buried return to life. It seems, from human wisdom, foolish. Yet, that’s exactly what the Scriptures teach and a truth that some people have endured a martyr’s death defending. Paul said in verse 23 this message is a stumbling block to the Jews and is considered folly among the Gentiles.

However, Paul continues in verse 24 this same message is both God’s power and wisdom available to “those who are called.” To be called means listening and responding to God’s voice and message. God’s message of forgiveness for our sins is preached today, and we can either consider it foolishness and not respond, or we can listen and say, “OK, God. I don’t fully understand this. But, I trust you and receive this as true. That is receiving God’s wisdom and letting our own wisdom be negated. It also affects God’s power within our own lives, giving us eternal life and not perishing.

Verse 25 summarizes Paul’s point that God’s foolishness is wiser than so-called wisdom, and God’s weakness is stronger than mankind’s strength.

Prayer: Heavenly Father - Thank you for the wisdom and power you have made accessible through the death of Jesus on the cross. May this message go out to the world and people trust in your wisdom.

Episode 168 - "Be united!" - 1 Corinthians 1:10-17

1Cor. 1:10   I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment. 11 For it has been reported to me by Chloe’s people that there is quarreling among you, my brothers. 12 What I mean is that each one of you says, “I follow Paul,” or “I follow Apollos,” or “I follow Cephas,” or “I follow Christ.” 13 Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul? 14 I thank God that I baptized none of you except Crispus and Gaius, 15 so that no one may say that you were baptized in my name. 16 (I did baptize also the household of Stephanas. Beyond that, I do not know whether I baptized anyone else.) 17 For Christ did not send me to baptize but to preach the gospel, and not with words of eloquent wisdom, lest the cross of Christ be emptied of its power.

In the opening lines of this letter, Paul sent his greetings to the believers at Corinth and expressed his thankfulness for them. He reminded them that God had given these Christians everything they need as a church. Now Paul gets down to business and addresses his concerns about problems that are happening among these believers. I suspect that our churches today could use some of Paul’s frankness regarding the attitudes and actions of believers toward each other. 

Do not miss the fact that Paul begins his attempt to correct these believers “by the name of our Lord Jesus Christ.” (v. 10) It would be easy to move beyond this to the content of his accusation. But, it is critical for his audience and for us to be drawn back to our identity and authority as Christians. Jesus is the Christ, the long-promised Messiah who is rightfully our Lord. Everyone who says, “I trust in the good news of Jesus Christ,” should remember that following Jesus and living in a way that honors him is reasonable and wise. Why would we recognize that we need forgiveness for our sins and that Christ alone offers that through faith in him and his death on the cross, and then say, “but I want to depend on myself for everything else?” That would be dumb. 

So, “by the name of our Lord Jesus Christ,” Paul appeals, “that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment.” (v. 10b) If you’re like me, you are probably thinking, “Yeh right! Good luck with that.” Perhaps you’ve been in a church or churches and witnessed disagreements and conflict, occasionally leading to divisions or splits. It’s tragic. Is Paul being unreasonable or unrealistic? I don’t think so. But I also don’t think that Paul believes that all conflicts are or even should be resolvable. Why is that? Because Paul is writing to a specific group of people who are manifesting a specific set of problems, and he believes this problem can be remedied. The first step is for everyone among this group of Corinthian believers to remember that Jesus Christ is the Lord of us all. We share that in common, and as brothers and sisters in Christ, we must value and pursue harmony within this spiritual family. If there are some who refuse to live with Jesus as Lord and want to do whatever they want with no consideration for God’s holiness or the community of faith, there must be a division. Jesus himself taught that. (See Matt. 18:15-18) Paul will address this more clearly later in this letter. The emphasis here by Paul is the importance and priority of unity on the basis of our mutual faith in the Lord Jesus Christ. 

As Paul continues, we learn the source of the conflict. There is an issue of pride and elitism made evident through some people thinking they’re better or “right” by asserting their association with Paul, Cephas (Peter), or some other teacher. People do that today, don’t they? They make an effort to associate with a specific church or personality they like, and they may act as though they know the right answers or as though they are more spiritual than others on the basis of their following that person or group. 

How does Paul expose the nonsense of such attitudes? He asks rhetorical questions like, “Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?” (v. 13) The obvious answer to each of these questions is, “Of course not!” Paul forces them to think about who their Lord is through these questions. He brings it all back to Jesus. 

We’re no different from these Corinthian believers. It’s easy to become emotionally committed to certain things in church, and we can take it as a personal affront when those things are threatened. It’s not hard to recognize how easily our pride can be provoked at times and before we know it, there’s a conflict with others. Paul is reminding us that we need to stop and think of Jesus and consider how we can pursue a harmonious resolution that is best for the church and honors the Lord, even if it is not what we want. 

Paul explains that he has personally baptized just a few people and that his main ministry is to preach the gospel and not in such a way that should impress anyone or make anyone want to follow him because of his skillful speaking skills. Paul did not preach to impress but to allow the power of the cross to bring people to Jesus. 

It seems to me that our pursuit of harmony within the body of Christ might have the same effective power in drawing people to Christ if we, as believers, focus on our Lord Jesus Christ first. 

Prayer: Heavenly Father! Help us put down our pride and seek unity with our brothers and sisters in Christ as we focus on him.

Episode 167 - "God is faithful" - 1 Corinthians 1:1-9

1 Paul, called by the will of God to be an apostle of Christ Jesus, and our brother Sosthenes, 2 To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours: 3 Grace to you and peace from God our Father and the Lord Jesus Christ. 4 I give thanks to my God always for you because of the grace of God that was given you in Christ Jesus, 5 that in every way you were enriched in him in all speech and all knowledge— 6 even as the testimony about Christ was confirmed among you— 7 so that you are not lacking in any gift, as you wait for the revealing of our Lord Jesus Christ, 8 who will sustain you to the end, guiltless in the day of our Lord Jesus Christ. 9 God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord.

In these few years I’ve been producing this blog and podcast, we covered the Gospel of John and, most recently, the Epistle of James. It’s time to walk through one of the Apostle Paul’s letters. This is the first of two letters to the Christians at Corinth that is included in our New Testament canon. The style of the introductory verses is very common in Paul’s letters. He identifies himself and his role as an apostle through the divine will and “call” of God. Paul is not one of the twelve who were with Jesus through his earthly ministry. We don’t get to know anything about Paul until we get to the book of Acts. Acts begins with the ascension of Jesus to heaven and the sending of the Holy Spirit upon the apostles at Pentecost, which is the initiating event for the church. It’s not long before we read about an antagonist of Christianity who is a Jewish leader named Saul. Saul participated in the stoning of Stephen, a follower of Christ, and sought to persecute as many Christians as possible. On a journey to Damascus for the purpose of arresting Christians, Jesus appeared in a bright light and spoke to Saul from heaven, and Saul became a follower of Christ. His name was changed to Paul. (See Acts 7-9) He is the most prolific author of our New Testament books.

Paul introduced himself as an apostle, but specifying this role is not something he chose or sought himself. He was called by God to fulfill this role. He mentions a brother in Christ named Sosthenes as well as though he has something to contribute to this written message that has been delivered to them. There is no indication I’m aware of regarding Sosthenes’ contribution to the letter. However, in Acts 18:1-17 we read about Paul’s first recorded trip to and ministry among the people he is now writing to. We discover that Sosthenes was with Paul and had been beaten by Jews for their witness to the gospel of Jesus Christ. Paul had been there for around eighteen months, teaching people about Jesus. Maybe Paul mentions Sosthenes's name to remind these Corinthian believers what he and Sosthenes invested in them to get their attention.

After introducing himself, he addresses his readers with specific statements about who they are. First of all, they are “the church of God at Corinth.” They are “God’s assembly.” The primary thing these people have in common besides their residence in Corinth is that they are brought together in fellowship by God's will. Furthermore, they are sanctified in Christ Jesus. The word “sanctified” means set apart for a holy purpose. Followers of Jesus are in Christ intended for God’s holy purpose. He adds these believers are “called to be saints (or holy) together with all those who in every place call upon the name of our Lord Jesus Christ.” (v. 2) We may have local fellowships of Christ followers. But we are also part of a greater fellowship of everyone everywhere who follows Jesus. This should remind us that by trusting in Jesus, we have been intentionally set apart for God’s purposes, and our lives should reflect the holiness to which God has called us.

Paul expresses his blessing to them of God’s grace and peace from the Father and the Lord Jesus Christ. What a wonderful thing to know that God wants peace with us and intends to bless us with his grace.

Paul then explained that he always gives thanks because God’s grace to them was evident in how they had been “enriched in him (Christ Jesus) in all speech and knowledge” (v. 5), and they did not lack any gift. (v. 6) What does this mean? It appears to me that when he says in verse 6, “even as the testimony about Christ was confirmed among you,” he means that as they believed the gospel and the word taught them as Paul discipled them, he witnessed how the Holy Spirit enabled them in ways of understanding and communication so that they could encourage, and teach others as well. That’s how the testimony of Christ was confirmed. The work of the Holy Spirit in their lives was obvious. This affirmation by Paul is intended to encourage them. He tells them they are not lacking any gift “as you wait for the revealing of our Lord Jesus Christ, who will sustain you to the end, guiltless in the day of our Lord Jesus Christ.” (vs. 7-8) The point is that God is with his people. He will provide what they need.

He concludes his introduction and thanksgiving in verse 9 by saying, “God is faithful.” Paul understands that these believers were facing challenges and needed encouragement by reminding them that God has not abandoned them. His grace and peace are extended to them. He has enabled them through the power of the Holy Spirit, and we are to be holy and focused on Him.

Paul is about to chastise them for getting off track. So, he began this letter by reminding them of what God had done for them and his purpose for them. What encouragement we can draw from knowing that God is with us and is faithful to us.

Episode 166 - "Lead the wandering back to truth" - James 5:19-20

James 5:19   My brothers, if anyone among you wanders from the truth and someone brings him back, 20 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.

We conclude our study in James with one final sentence of James that is divided into two verses. This entire letter has been James’ attempt to correct ideas, attitudes, and actions that had found their way into the lives of these believers to whom James is addressing. Key among these problems are pride, inappropriate speech to others, and believing that a life of faith could be void of works consistent with what they claim to believe. They were self-centered and not honoring the Lord or serving others.

James’ conclusion is an extension of mercy and hope for redemption of such people who have allowed these things to characterize their lives. It seems that this concluding sentence may shed some light on what he meant in the preceding verses that spoke of those who were sick and the value of confessing sin and praying for healing. (James 5:14-16) Let’s look at this more closely.

James speaks of two kinds of people. There are those who “wander from the truth.” These are people who curse or judge others. They treat some people with a preference, to the neglect and abuse of others, because of money or social status. Some of these people may gain or use their wealth by defrauding others. They exude jealousy and selfishness. Here James is speaking to the second kind of people. They are the ones he encourages to be instruments of mercy and redemption by bringing the first group back to the truth and the way of Jesus.

James tells these Christians they have a responsibility and privilege to be agents of redemption. He says, “let him know that whoever brings back a sinner from his wandering will save his soul from death . . . “ (v. 20) In our society today, our culture values independence and a “do what feels good to you” attitude. We have a “mind your own business, and I’ll mind mine” attitude that pervades much of our society today. Therefore, James’ counsel is in direct contrast to our societal values. His instruction insists that we have a great responsibility to attempt to lead people back to the truth. We should not be uncaring of the consequences of people’s actions. Why? Because it could lead to their death. Maybe that’s why he spoke of sick people and their need to confess their sins. They should have the elders pray and anoint the sick with oil in the name of the Lord. Through this kind of ministry, they are able to lead these people back to the truth and healing through God’s mercy.

But that is not all that is accomplished by leading a brother or sister in Christ back to the truth. He says this act of redemption “will cover a multitude of sins.” The sins are paid for by the blood of Jesus when he died on the cross. But, if that wandering soul returns to the truth, he is appropriating the forgiveness available to him that restores his fellowship with God. The apostle John wrote in his first letter, 

This is the message we have heard from him and proclaim to you, that God is light, and in him is no darkness at all. 6 If we say we have fellowship with him while we walk in darkness, we lie and do not practice the truth. 7 But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. 8 If we say we have no sin, we deceive ourselves, and the truth is not in us. 9 If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. 10 If we say we have not sinned, we make him a liar, and his word is not in us. (1 John 1:5-10)

John’s teaching supports James' teaching. True Christian fellowship with each other and God requires that we walk in the light of Christ and his truth. When we sin, Jesus is ready and willing to receive our confession, forgive us, and cleanse us from our unrighteousness. 

Prayer: Heavenly Father - Help me walk in the truth of Jesus and in humility toward you and my fellow believers. Let me have the courage to humbly lead others back to your truth.

Episode 165 - "Pray in faith" James 5:13-18

James 5:13   Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing praise. 14 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. 15 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. 16 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. 17 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. 18 Then he prayed again, and heaven gave rain, and the earth bore its fruit.

I’m going to cut to the chase this week. Numerous times through my Bible study podcasts, I’ve spoken about the element of repetition in literature. When we see repetition, it is likely there to emphasize what is most important. Do you see any repetition in these six verses? How about “pray/prayer.” I counted seven occurrences of some form of “pray” in these verses. This section is about prayer. More specifically, I would suggest that James admonishes these believers to pray because prayer in faith is effective.

I draw this emphasis out first because some of the statements in this section have created no small amount of disagreement between believers. I could probably write pages about every instruction given by James in these six verses. But I want to keep this as simple and straightforward as possible. So, if you get nothing else out of this, I hope you will be encouraged to pray in faith, trusting the Lord will answer your prayers.

Prayer is talking to God. When you talk with a family member, you believe they are accessible and willing to hear you. Otherwise, you wouldn’t bother, would you? The same is true about God. However, we cannot see God and, I would dare say, most of us have not heard an audible voice from heaven. So, faith is that element that causes us to trust that God is accessible and willing to listen to our prayers. James has already accused his readers of not asking God for what they need, and when they do ask, they ask specifically for their own selfish desires. (James 4:2-3) In essence, he is saying they have little faith and are too self-centered. 

In verse 13, James tells the one who is suffering to pray. That prayer might involve giving thanks in faith that God may use it for some unforeseen good purpose. At the same time, that request may ask God to remove the cause of the suffering. That’s what Paul did. (See 2 Corinthians 12:7-10) There’s nothing wrong with asking in faith. Perhaps the Lord will remove it, and perhaps he won’t. But we trust that while God is able to do anything, he will also do what is best for us even if we don’t like it.

James then says that someone who is cheerful should “sing praise.” Praise is a form of prayer. It is telling God how awesome he is. In prayer, sometimes we’re talking or singing, and sometimes we’re listening, just like in any other conversation.

Verses 14-15 are where things get a little tricky (maybe). The advice from James is for one who is sick. That person is to “call for the elders of the church . . .” So far, so good. He continues, “and let them pray over him . . .” Sounds reasonable. Then, “anointing him with oil in the name of the Lord.” What? What does this have to do with helping someone recover from sickness? More importantly, is this an absolute, works every time promise? I’ve met people who never go anywhere without a bottle of oil with which they can anoint and pray for people. I think that it’s rather nice they have that kind of consideration and foresight to be prepared for such an encounter. As a person who grew up in a church tradition that, for some reason, did not practice this, I must admit that I’m not as prepared as some folks. However, I would be happy to oblige anyone who asked me. Let me explain what I believe is the underlying problem.

There is the potential that some of these people, eager to find someone they can anoint, believe they have the power to heal people. That is not what this letter is suggesting. The evidence for this is that elders are to be called and not people with some particular “spiritual gift of healing.” Secondly, the emphasis on what the elders are to do is to pray. The anointing with oil in the name of the Lord is a qualifying modifier of their prayer. Olive oil was commonly used for medicinal use in that day, and therefore James could just be adding this to make it clear this is not an either/or instruction. In other words, James is likely saying to pray for healing in the name of the Lord while you do what you normally do to address their infirmity. James’ instruction to anoint with oil could have a more symbolic meaning in which the oil represents God’s presence. I don’t have a problem with that. What I believe is most important is that the infirmed person, as well as the elders, should understand that healing is first and foremost from the Lord and not oil or other object or treatment or something within ourselves. Acting like we have some special ability, that other believers do not, elicits pride and is sometimes used for control and manipulation. All the honor must go to the Lord and for the service to others.

The next problem is the meaning of verse 15, which seems to conclude the prayer with a promise. It says, “And the prayer of faith will save the one who is sick, and the Lord will raise him up.” This sounds like a guarantee that it works one hundred percent of the time. The problem is that it doesn’t always in the way we want it to. Worse yet, those who think it means that have been guilty of suggesting that when the healing didn’t occur when people hoped or expected it to happen, the infirmed and the elders did not have enough faith. Let’s think about that for a minute. How many of those people who would make such an accusation do you think will be alive 150 years from now? Will they not get sick and die? So, even they don’t have enough faith, right? The Apostle Paul had plenty of faith and was not healed of his thorn in the flesh. David fasted and prayed for healing for his young child whom Bathsheba bore from his adulterous relations with her. (2 Samuel 12:16-24) Yet, the Lord did not heal the child. 

But James' point is that healing is found in the Lord. The Lord does and will heal many who ask in faith. The Gospels have numerous examples of Jesus and the disciples anointing people with oil and healing them. Later in Acts, the apostles heal the infirmed, in the name of Jesus,  as well. Finally, for everyone who has faith in the Lord, “the Lord will raise him up” ultimately and permanently someday (v. 15) For those who trust in the Lord, we are looking for the ultimate healing in the resurrection. 

Through the rest of verses 15-16, James reminds us that sin might be the cause of our sickness. While we believe that Jesus has paid the penalty of our sin on the cross, it is important to appropriate that forgiveness through confession in order that our fellowship with God is restored. 

If we have any doubt regarding the power of prayer, James reminds us of Elijah and his prayer to stop the rain and later again to restore it. James' point is that he was human, just like us. He did not have some special power within himself. He was righteous. He was a person who was not practicing sin or leaving it unresolved with the Lord. He made his requests to the Lord, and the Lord answered his prayers. 

Finally, remember what Jesus taught his disciples when they asked him to teach them to pray. The prayer begins with an acknowledgment of who God is. That is followed immediately with a request for God’s Kingdom to come. That means we are praying that, first and foremost, God’s will happens over anything else we might ask. (See Matthew 6:9-10)

Prayer: Lord - Lead us in your way. Reveal our sin so that we may confess it to others and to you. Grant us faith to make our requests to you and give us joy that will lead us to praise you. 

Episode 164 - "Do not swear oaths!" - James 5:12

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.

Are you getting the hang of interpreting Scripture within its context? In this episode, we’re going to look at just one verse. On the surface, it may look like it has nothing to do with what is in the preceding text or the text that follows. At this point, you may want to stop reading or listening to the podcast version of this and ask yourself, “What does this teaching about swearing oaths mean, and what does it have to do with anything else James has to say to his audience? Is this some random thing that came into his mind that has no connection with what he’s already said or is about to say?” Go ahead and read it by itself and then read the surrounding context and jot down ideas of what you think this is all about.

OK. Here’s my take on this. Let’s first begin by taking it by itself and seek to understand its meaning without great consideration of its relevance to the rest of James’ letter. His statement, “But above all,” should tell us a few things. First, it seems to indicate a sense of importance. If I were to give my children a list of things I expected them to do, I would probably order the action list in such a way that I would conclude with the thing I wanted to be ringing in their ears after I stopped. I might say, “clean up the yard, clean up your rooms, but above all, get your homework done.” I might be thinking about how they might get distracted and not fully clean their rooms and then not have time to finish their homework. The homework has a deadline outside of my control and is important. So, I qualify it with a statement to emphasize the priority. The second thing it teaches us is that this is likely a conclusion of a thought. This is an indicator that what is “above all” to James is the final thought of a point he is making, and therefore, it teaches us that we should go back and read what James said before to ask ourselves what this has in common with the instruction given up to this point. What does “do not swear, either by heaven or by earth or by any other oath” have to do with what James has already said? We’ll come back to this shortly.

Let’s take this command “do not swear, either by heaven or by earth or by any other oath” by itself. It seems pretty clear, doesn’t it? Do not swear oaths. It doesn’t seem difficult to understand what this command means. For me personally, the real question is, “Why is this so important? Why would this be ‘above all?’” If this command is a higher priority, it will serve us well to pursue understanding what is so terrible about making oaths so that we are more able to value what is most important.

I think we get a clue from the immediate context of James’ prohibition. He follows this command with a statement of how one should respond, a statement of action that stands in contrast with swearing oaths. He says, “but let your ‘yes’ be yes and your ‘no’ be no.” (v. 12b) So, what is the difference between answering “yes” or “no” to a question and swearing an oath? In either case, you could be wrong. As well-intentioned as we might be in any specific situation, we can respond with integrity and answer honestly based on our limited knowledge and abilities. But an oath is something different, isn’t it? An oath is an absolute affirmation, a guarantee as if one was both all-knowing and all-powerful to bring about the promised result. Is this act of making oaths not an act of elevated pride or arrogance? If we make an oath “swearing by heaven,” are we not suggesting that God is going to back us up on whatever we swear? Now we’re getting somewhere. This explains James’ concluding explanation for not swearing an oath “so that you may not fall under condemnation.” (v. 12c) 

I remember a friend from high school would occasionally act as though he was looking for a fight. I remember telling him that I’d back him up if someone messed with him but that he was on his own if he started it with his own words and actions. It’s an issue of pride and arrogance, and we shouldn’t act like we can do or say anything we want and treat God as though he is obligated to back us up. That is what I think James is telling his readers. Don’t be arrogant. Simply respond in a way that reflects what you honestly intend to do or not do. Don’t make an absolute promise and bring God into it. If you fail, you’re setting God up for the blame. God does not fail on his promises. 

All of a sudden, this makes a lot more sense in the context of James’ previous instruction. Back in chapter 3, James compared the tongue to the bit in a horse's mouth and a rudder on a ship. He spoke of the importance of taming our tongues. Much of this book speaks about what we say to others and exhibiting humility instead of pride among others. Swearing oaths are a means by which pride and an uncontrolled tongue do their worst. So, the importance revealed by James’ “above all” qualifier is telling us that swearing oaths become most problematic because our uncontrolled pride and tongue invoke God’s support and reputation. Therefore, it may bring condemnation upon ourselves. If I’m not mistaken, it’s a form of blasphemy. 

What about the greater context of the Scriptures? Do they say anything about swearing oaths? 

The Ten Commandments state in Exodus 20:7, “You shall not take the name of the LORD your God in vain.” Leviticus 19:12 says, “You shall not swear by my name falsely, and so profane the name of God: I am the LORD.” Ah! So, these verses do not absolutely condemn making an oath. They condemn making a false oath. That seems reasonable enough to warn against using God’s name to make a statement or promise that you know to be false. But what if you intended well, and yet your oath was not true? That’s why James tells his readers, “don’t swear oaths.” Don’t put yourself into that position because you could easily blaspheme God. James, in fact, appears to be echoing Jesus’ own advice on the matter. (See Matthew 5:34-37)

God himself has made oaths. So, oaths themselves are not evil. But God is both all-knowing and all-powerful. He is absolutely faithful to his promises. The Law even made a specific case in which an oath was to be given. In Exodus 22:10-11, “If a man gives to his neighbor a donkey or an ox or a sheep or any beast to keep safe, and it dies or is injured or is driven away, without anyone seeing it, an oath by the Lord shall be between them both to see whether or not he has put his hand to his neighbor’s property. The owner shall accept the oath, and he shall not make restitution.” Given the serious nature of making oaths, the person responsible for the animal at the time of injury, death, or loss knows whether he was responsible or not for the loss of the owner’s livestock. Therefore, he is absolutely telling the truth or absolutely and intentionally lying and thereby deserving of God’s judgment upon him.

Hopefully, we will have a greater appreciation for James’ instruction on this matter. Perhaps it can foster a deeper appreciation for our use of God’s name.

Prayer: Heavenly Father, help us honor your name in our words, our thoughts, and our actions!

Episode 163 "Be patient!" - James 5:7-11

James 5:7   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. 8 You also, be patient. Establish your hearts, for the coming of the Lord is at hand. 9 Do not grumble against one another, brothers, so that you may not be judged; behold, the Judge is standing at the door. 10 As an example of suffering and patience, brothers, take the prophets who spoke in the name of the Lord. 11 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.

What is going on here? In the preceding text, James indicted the rich who oppressed others by withholding pay and defrauding them of what they deserved and needed. Is he telling them to “be patient?” Or is he telling those who have been wronged to be patient? If the latter is the case, I’m sure these people are not excited about James’ counsel. Perhaps he’s changed his thought altogether. 

Here is another opportunity to hone our interpretation skills by expanding our examination of the text. If the immediate context, such as the preceding verses, does not help us much, perhaps we need to “fly higher” in order to get a view of the broader literary context.

If we return to the opening of James’ letter, we find that the first thing James addresses with his readers is how they handle “trials of various kinds.” (James 1:2) He tells them to be joyful in these trials because it tests their faith and produces steadfastness in their faith. He argues this is the Lord’s way of making us complete in his plan to transform us into the image of Christ. (James 1:2-4) Shortly after, James says, the one who remains steadfast through the trials will “receive the crown of life.” I won’t go into the discussion of the meaning of that other than it is a reward from God for remaining faithful to the Lord through the trial. If the Lord rewards those who remain faithful through such trials, it would appear that trials and even suffering are God’s way of taking something bad, something even that came about through humankind’s sin against God and using it for our good and His glory. 

Perhaps James, by encouraging the brothers to be patient, is returning to this initial instruction on how they (and we) should handle trials and suffering. Perhaps he has never fully left that thought, and the various issues he has addressed and instructions he has given are all somehow related to this instruction to be patient. 

I love the illustration of the farmer waiting for the time of harvest. As one who grew up on a farm, I get this. You plant the seed and hope to ultimately be able to harvest the crop from that seed. Yet, trials come along. Sometimes it rains too much, other times too little. But there’s not much you can do about it. When we stop and think about it, there are often times of trial that we cannot do anything about. Sometimes that suffering is deep and with no foreseeable purpose or resolution. James doesn’t tell us that it’s going to work out the way we would like. He doesn’t promise that God is going to prevent or undo the circumstances and experiences of that suffering. He does tell us that by holding fast to our faith in Jesus, we can trust that God has a very good plan for using that experience for his perfect, divine purpose for our lives. 

This perfect, divine purpose culminates when the Lord returns. (“Be patient . . . until the coming of the Lord.”  v. 7) He adds in verse 8 to “establish your hearts . . . for the coming of the Lord is at hand.” (v. 8) This is a call for resolve to trust the Lord is good and will ultimately deliver us from all such trial and suffering. The Apostle Paul tells us, “And we know that for those who love God all things work together for good, for those who are called according to his purpose.” (Rom. 8:28) Paul does not say that all things are good. He says, “all things work together for good” to those who love God. James' assertion that “the coming of the Lord is at hand” means it could happen at any time. We might desire this to happen today, as I’m sure James did. However, God does not operate on our sense of time. But, the Lord could return today. 

In verse 9, it would appear that James’ idea of patience is that we do not allow the circumstances of our trials to lead us to grumble against another brother or sister in Christ. My tendency would be to say, “But what if my brother is the source of the trial?” James’ response is, “a Judge is standing at the door.” His point is that God sees, God knows, and God will justly do what is good and right. 

James reminds his audience of how their ancestors treated the prophets. In reading the Old Testament prophets, we learn that these people God had ordained to speak to the people and call them to do what was right were often ignored at best and abused, if not murdered at worst. Doing what God wants us to do will bring opposition and sometimes trial and suffering for doing what is right.

He then mentions Job by name. According to the book of Job, Satan told God that if God would just allow him to inflict suffering upon Job, that Job would abandon the Lord. God allowed him with the limitation that he could not do anything to Job himself. Satan caused the destruction of Job’s possessions and the deaths of his children. Talk about trials and suffering. Yet, Job did not curse or abandon the Lord. Satan appealed to God again that if he could inflict pain upon Job himself, Job would then curse God. God’s only prohibition was that he could not kill Job. Satan afflicted him with ulcers all over his body. This time even Job’s wife advised him to “curse God and die.” (Job 2:9) Yet, Job refused to curse or abandon his faith in the Lord. The story continues with bad advice and false accusation from his “friends.” Job was faithful. At the end of the story, we see how God, the Judge, acquitted Job and indicted his friends for their foolish judgment against Job. (Job 42:7-17)

The point in all of this is that God knows all, God is just, and God plans for what is best for us through all things.  Patience is the resolve to act in accordance with that truth and not act through our thoughts, words, and actions as though we know better than God.

Prayer: Lord, help me trust you in all things.

Episode 162 - "Don't use your privilege to oppress others!" - James 5:1-6

James 5:1   Come now, you rich, weep and howl for the miseries that are coming upon you. 2 Your riches have rotted and your garments are moth-eaten. 3 Your gold and silver have corroded, and their corrosion will be evidence against you and will eat your flesh like fire. You have laid up treasure in the last days. 4 Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of hosts. 5 You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in a day of slaughter. 6 You have condemned and murdered the righteous person. He does not resist you.

It has dawned on me that careful reading and interpretation of this letter is a good exercise in the process of hermeneutics. That’s just a fancy word for the process of interpretation. Why is it that this letter is such a good exercise in the process of interpreting Scripture and literature in general? Because James says things in ways that, if we take them very literally and define the boundaries of meaning from our own culture and perception with little consideration of other factors, we could easily misinterpret the intended meaning.

For example, could we not interpret the first three verses of this section to say that rich people are evil or that it’s wrong to have wealth? But, then we have a problem when we think about people we’ve known or been familiar with who are financially successful and are wonderful people of faith. How do we reconcile that conflict? I would suggest that we make a habit of returning to the text and reading more broadly through the work of literature and see if there are clues from the context.

James begins by saying the rich will “weep and howl for the miseries that are coming upon you (deservedly).” (v. 1) He continues by stating matter-of-factly that these items of earthly value have corroded, and they will testify against them (implied as evidence of judgment as if these items could speak) and will eat their flesh. Already we should recognize a problem with such an absolute, literal interpretation. These are inanimate objects. They cannot speak or eat. For that matter, they even tend not to corrode so quickly. Yet, James speaks as though it’s already happened. But, then there’s the question, what is so wrong with gold and silver that James speaks of it in such a way, and how or why does it speak judgment against its owner? The context helps us interpret what James is really after.

The end of verse 3 says (of the rich), “You have laid up treasures in the last days.” (v.3b) This is not so bad in and of itself. In Proverbs 6:6-8 we find the wise teacher speaking against those who are lazy and don’t want to work and speaks of the ant that stores up for the winter when it cannot find food. There is wisdom in planning for times when provision may be lean. But that’s not what is happening here. James continues in verse 4 that these rich people have been defrauding, not paying, their less fortunate employees. Now we’re getting to the root of the problem.

Did you notice that both groups of people are crying, both the rich oppressors and the defrauded workers? But, the rich oppressors will be crying because of the judgment that will justly come upon them. The defrauded workers are crying to the Lord out of their need and the injustice. Guess who the Lord hears? Verse 4 says it’s the latter group's cry that reaches the ears of the Lord.

James continues his indictment of the wealthy oppressor in verse 5 when he speaks of his self-indulgence. Then in verse 6, James says the rich oppressor has “condemned and murdered the righteous person.” 

Clearly, the issue James is addressing is not how much money one makes. The issue is whether you use what the Lord has blessed you with for righteous and just purposes. If the Lord has blessed us with more than what we need, then we ought to use that abundance to help others with their needs. 

All the way back in Genesis 12:1-3, we see this principle in the Lord’s call of Abram. The Lord promised to bless Abram and that he would be a blessing to others. So, this principle becomes more evident as we read the context in which this indictment is set, but it also is consistent with what is revealed outside of this letter but within the scope of God’s revelation through time. 

Our God is consistent, and he consistently desires that we act justly toward others. The Lord desires to bless us. We must pass on the blessing to others to the measure we are able to according to those blessings.

Prayer: Lord, help me be a blessing to others to the ability that you have made possible.

Episode 161 - Your life is like a vapor - James 4:13-17

James 4:13   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”— 14 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. 15 Instead you ought to say, “If the Lord wills, we will live and do this or that.” 16 As it is, you boast in your arrogance. All such boasting is evil. 17 So whoever knows the right thing to do and fails to do it, for him it is sin.

In our last episode, James called out brothers in the church who judged others. Essentially, they were putting themselves in place of God, James argued. What is at the root of that attitude? Pride. 

One might think that James is moving to a different issue in verse 13. He is no longer talking about judging others. Yet, you don’t have to read much further to discover that he’s still addressing the issue of pride. It’s just expressed in a different way.

James' hypothetical statement apparently reflects an attitude among some of the believers to whom he’s writing whose pride leads them to think they are on top of life, that they are the master of their own lives and nothing can stop them. James deftly exposes the reality that we are finite, mortal creatures. The first “silver bullet” in this errant and arrogant attitude is “you do not know what tomorrow brings.” (14a) None of us are omniscient. We should not act like we have absolute knowledge or control over what happens in our life when it’s clear that we don’t. 

James follows that with a rhetorical question that he answers. “What is your life?” This is an important question for us today. If we have the attitude that we can make plans to increase our own sense of security or success, it reveals an unrealistic expectation that we are going to be around indefinitely as the “king of the hill.” It’s a little more subtle than playing judge to those around us. But, fundamentally, we’re still acting like we’re our own god through this kind of thinking. Jesus addressed a similar kind of attitude by telling people not to be anxious about their earthly needs. “Seek first the kingdom of God and his righteousness, and all these (earthly) things will be added to you.” (Matt. 6:25-33)

James' answer to his question is, “For you are a mist that appears for a little time and then vanishes.” (14b) Compared to eternity, this earthly life is like a vapor that quickly disappears. All of our efforts to serve ourselves and our pride are pointless and with no eternal value. 

James’ antidote to this arrogant attitude is not to simply be passive and allow whatever might happen to happen. Rather, make plans for intentional activity but submit to God’s direction and authority over the turns our life may take that are outside of our control. James says of their attitudes that they are boasting, which reveals their arrogance. “All such boasting is evil,” James asserts. (16b)

This section and chapter conclude with James’ statement, “So whoever knows the right thing to do and fails to do it, for him it is sin.” (v. 17)

Let’s consider this for a moment. Someone might ask, “How do I know what is the right thing to do?” How do you think James would answer that question? I think he would answer, “Ask God for wisdom. He will give it to you.” It’s important to realize that the God of the Bible is not some supernatural force with a “dark side” that seeks to deceive us and lead us astray. Our God has revealed his character within the Scriptures and, most clearly, through the Incarnation of his Son Jesus. He has also given us the Holy Spirit to guide us in truth and wisdom. 

Prayer: Heavenly Father, lead us in wisdom and humility that in this short life you’ve given us, we may seek what is of your eternal kingdom that is to come. Thank you for providing everything I need today.

Episode 160 - "Do not judge your brother!" James 4:11-12

James 4:11   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. 12 There is only one lawgiver and judge, he who is able to save and to destroy. But who are you to judge your neighbor?

So in these two simple, clear verses, we have more straight talk from James. It boils down to this; “Do not judge your brother (or sister) in Christ!” But is it really all that clear? After all, it seems like the Scriptures have examples of when people are supposed to judge others within their community of faith. Don’t they? Let’s take a look at this.

Notice that in verse 11, the command is first to not “speak evil against one another,” and then that is likened to judging a brother. The problem with this, James explains, is that doing so “speaks evil against the law and judges the law.” (v. 11) Since it was God who gave the law, you fundamentally set yourself up in place of God by acting as though you are sinless and qualify to be a righteous judge. Clearly, we shouldn’t do that. But exactly how does James understand that judging a brother violates the law? He doesn’t specify a specific command within the law.

A quick perusal of the Ten Commandments from Exodus 20:1-17 reveals at least one commandment seems like a possible candidate to which James was referring. In Exodus 20:16, we read, “You shall not bear false witness against your neighbor.” That’s possible. However, it seems like James would maintain the specific nature of that command if that’s all he had in mind. But James says, “Don’t judge” instead of don’t lie against your neighbor. It is difficult to assert that he was thinking of this commandment alone. 

If we take a more broad look at the Ten Commandments, however, we’ll notice that the last six of the Ten Commandments all deal more with our relationship with others instead with our worship of God. Things like “Honor your father and mother,” “Don’t commit adultery,” Don’t steal,” and so forth collectively inform us that God values people and our relationship with others. This faith that the Lord is giving us is not just a belief or reverence for a higher power. Living with others in a way that demonstrates that we value them is very important to God. Therefore, it appears that this judging of others that James has in mind is a means by which we treat others as though we are more worthy or more righteous than others. This thought is not unique to James. 

Jesus taught, “Judge not, that you be not judged. For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.” (Matt. 7:1-5)

What is Jesus' point? Jesus reminds us that we are guilty of sin as well and that our priority should be judging ourselves and finding ways to grow in obedience and faith. 

Jesus taught this “bird’s eye” view of the law as well. “And he said to him, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. 38 This is the great and first commandment. 39 And a second is like it: You shall love your neighbor as yourself. 40 On these two commandments depend all the Law and the Prophets.” (Matt. 22:37-40) If we love our neighbor as ourselves, then we cannot judge them as though we are perfect and they aren’t.

I think this is where James is going in James 4:12. “There is only one lawgiver and judge, he who is able to save and to destroy. But who are you to judge your neighbor?” The rhetorical question is, “Who are you to judge your neighbor?” The answer is, “You are not God, the One who can rightly judge, AND you are one who is also a sinner who rightly deserves to be judged by God. Therefore, I do not have the qualifications to judge rightly.

What about those passages in Scripture where the judgment of people seem to be advised or even commanded? Is this in contradiction to what James or Jesus taught? Throughout all of Scripture, there were times when people within the community of faith violated God’s law, and there were false prophets that would arise to deceive people. It’s also very clear that the Scriptures teach that the community of faith should not turn a blind eye to such things. In other words, they were to “judge” actions, ideas, and words to discern what was good and right. The law also provided counsel for such kinds of violations. In Deuteronomy 19:15-20 we read, “15   “A single witness shall not suffice against a person for any crime or for any wrong in connection with any offense that he has committed. Only on the evidence of two witnesses or of three witnesses shall a charge be established. 16 If a malicious witness arises to accuse a person of wrongdoing, 17 then both parties to the dispute shall appear before the LORD, before the priests and the judges who are in office in those days. 18 The judges shall inquire diligently, and if the witness is a false witness and has accused his brother falsely, 19 then you shall do to him as he had meant to do to his brother. So you shall purge the evil from your midst. 20 And the rest shall hear and fear, and shall never again commit any such evil among you.” 

This Scripture from the Books of the Law was used by Jesus to authenticate his works and his teaching. He pointed out to those who were judging him that he had witnesses verifying that his words and works were from God. (See John 5:30-47) 

There is a sense in which we are to judge. However, the fundamental issue is one of the heart and our motivations. We can ask the question of whether our judgment is out of a heart that is self-righteous or one in which there is sin or false teaching occurring to which there is adequate evidence the community may appropriately confront the offense. The motivation for the latter case is one of purity within the community of faith and the desire to redeem and restore the offender to what is good and right. It is not about vindictiveness or exalting ourselves as superior, more worthy people. Appropriate judgment is one in which the evidence is clear, and the desired outcome is for the good of everyone. 

Jesus’ statement to “pull the beam out of your own eye” is followed by the statement, “then you will see clearly to take the speck out of your brother’s eye.” In that second part, he reveals that appropriate judgment requires we first deal with our own sin, and then we can help (not condemn) our brother.

Lord - Make us humble before you and before others so that we can identify and address the sin in our own life. Grant us wisdom and grace to help others return to your truth and righteousness.

Episode 159 "Draw near to God and he will draw near to you" James 4:4-10

4 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. 5 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”? 6 But he gives more grace. Therefore it says, “God opposes the proud but gives grace to the humble.” 7 Submit yourselves therefore to God. Resist the devil, and he will flee from you. 8 Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded. 9 Be wretched and mourn and weep. Let your laughter be turned to mourning and your joy to gloom. 10 Humble yourselves before the Lord, and he will exalt you.

I could probably write a blog post for every verse in this section. But I just couldn’t bring myself to split it up. This is a powerful message that resonates with a theme that began in the Garden of Eden. Look at the indictment that begins this section.

“You adulterous people!” (v. 4) Who is he talking to? He is writing to Christians. We often use the word adultery for someone who is unfaithful to their spouse. But James uses it to accuse the recipients of this letter of being unfaithful to God. Isn’t that what Adam and Eve did when they disobeyed the LORD’s command not to eat the fruit of one tree? The LORD had given them instruction to enjoy as much as they wanted from every other tree except for that one. However, the serpent sought to first deceive Eve and then provoke her pride; “You will be like God.” (Gen. 3:5) She already was “like God” in as much as she had been made in God’s image. However, the serpent convinced her she could be more if she only ignored God’s command and warning. The LORD had been more than faithful to her. But she chose to compromise her fidelity to the LORD.

The theme of spiritual adultery against the LORD continues throughout the Old Testament and is especially highlighted as the Israelites repeatedly fail to obey the LORD during the departure from Egypt and later after the time of Joshua and throughout the divided kingdom after Solomon’s death. Time and again, we see the LORD graciously redeeming His people and showing them mercy and love, but people doing “what is right in their own eyes.” (See Judges 21:25) They are unfaithful to the LORD. 

James says there are two kinds of people; friends of God and friends of the world. As a person who sees strong consistency between Paul and James rather than a contrast, this teaching reminds me of Paul’s argument in Romans 5 where he describes our natural state as an enemy of God. Yet he writes that God’s love for us is so great that Christ died to make his enemies his friends. That is love and fidelity beyond imagination and where I think James takes us in verses 5-6. How tragic it is that people who’ve accepted God’s love, mercy, and grace and have experienced that divine faithfulness choose to disregard that and become adulterous and act in ways consistent with our natural, fallen condition. That is the indictment James is leveling against these believers.

Notice after the harsh indictment of verse 4, James’ tone turns toward a redemptive call to these same people. “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”? This reference to Scripture is not a direct quotation of any particular passage I could find, and scholars seem to be stymied by this as well. What is clear is that James understands the “Scriptures” ( What we call the Old Testament) to communicate the idea, at the very least, that God wants our devotion to being directed toward Him. Why would this be? It’s because He wants what is best for us. James follows this with “But He gives more grace . . . (v. 6a) 

Do you see this? James says to these Christians to whom he is writing, “You are being unfaithful to God. But God will not be unfaithful to you.” (My interpretation) What does Paul say about this notion? “What if some were unfaithful? Does their faithlessness nullify the faithfulness of God? 4 By no means! Let God be true though every one were a liar” . . . (Rom. 3:3-4a) James and Paul both extol God’s grace as a means to woo his unfaithful followers back to Him. 

The path to getting back where the LORD wants us requires humility in contrast to the kind of pride evoked within Adam and Eve. In verse 6, James says, “God opposes the proud but gives grace to the humble,” and in verse 10, he says, “Humble yourselves before the Lord, and he will exalt you.” 

Verses 7-10 offer a number of actions we are to do as we decide we want to follow the Lord and seek His ways over our own. We must “submit to God” and “resist the devil.” (v. 7) I believe the key to all of this is found in the first part of verse 8, “Draw near to God and he will draw near to you.” (v. 8a) Have you ever experienced a significant betrayal by someone close. If so, you understand the difficulty in wanting to draw near to them even if they apologize and want to make amends. Our tendency is to avoid setting ourselves up to be hurt again. Yet, God is ready to draw near to us when we will draw near to him.

I am going to leave you with that thought and this prayer.

Lord, thank you for being faithful to me even when I’ve not been faithful to you. Help me draw near to you and to remember you are with me. You are a faithful and loving God.

Episode 158 - God is generous and wise - James 4:1-3

James 4:1   What causes quarrels and what causes fights among you? Is it not this, that your passions are at war within you? 2 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. 3 You ask and do not receive, because you ask wrongly, to spend it on your passions.

So far in this letter, James has spoken of the need for members of the church to have the wisdom that God gives. He has taught us the importance of taming our tongues and not showing partiality to some people over others. Our faith is evident to others through how we act. Demonstrating love and mercy to others are chief means to demonstrate our faith. We cannot bless God and curse people who are made in God’s image. Jealousy and selfish ambition are not compatible with the wisdom from God. We must be peaceable, gentle, and full of mercy to walk according to God’s wisdom.

In these first few verses of James 4, James asks a question. However, it’s rhetorical because he delivers a very clear answer to that question. It appears that he is aware of conflict among the believers to whom he’s writing because he asks, “What causes quarrels and what causes fights among you?” His answer is “Is it not this, that your passions are at war within you?” (James 4:1) Before we look at how he expands upon this, let’s ask ourselves what this means and how it leads to quarrels and fights. 

From the context of James, it appears that some of the “passions” they’ve manifested is a pursuit of influence that is evidenced when they show partiality. Why would they treat some special and disregard or disrespect another person in their church? In all likelihood, the person to whom they are giving special attention has authority and/or money and they hope to gain some advantage by treating that person well. But, this in itself creates division doesn’t it. When someone exerts their power and control over others, those who are marginalized from that power or privilege may suffer and not receive the benefit of the “one another” philosophy so common in Paul’s letters. The conflict is created through the competing desires of human flesh instead of people seeking the common good in Christ. 

The Apostle Paul describes the internal conflict provoked by the Law in Romans 7. He describes this conflict as knowing what God says is right and wrong in the Law and he wants to do what is right. However, because of our sinful nature, we don’t always do what God wants. The passions from our sin nature are at war with what is good and right and consistent with God’s character. 

In the second verse of chapter four, James explains what becomes of their futile and unfulfilled desires. First he says, “You desire and do not have, so you murder.” Seriously? Does he mean this literally or is this figuratively? I’m inclined to lean toward a more literal interpretation of this. Perhaps he’s not suggesting they commited premeditated murder as Cain did to Able when he didn’t get his way and he was jealous of his brother. (Gen. 4) But, perhaps through their selfish greed for power and filling their own lustful desires, they were not providing for those in need. The Israelites in Isaiah 1 are indicted essentially for murder “Your hands are full of blood.” (Isaiah 1:15b) and within the next two verses we learn the victims are orphans and widows. (Isaiah 1:16-17) Perhaps James’ indictment is similar. 

He follows this with “You covet and cannot obtain, so you fight and quarrel.” (James 4:2b) In these back to back indictments we see the futility of seeking to be satisfied in the pursuit of our fleshly, selfish desires. 

James promptly explains the remedy. “You do not have, because you do not ask.” (James 4:2c) James began his letter by instructing these believers to ask God for wisdom because God is happy to grant that to everyone who asks. Why is that? Because the wisdom God grants leads people to make decisions that are consistent with God’s character and His righteousness. God wants to help us make right decisions for everyone’s good. God’s wisdom is not self-centered. God’s wisdom then should lead us to ask for what we need that honors the Lord and seeks the benefit of others as well as ourselves. 

James follows this with “You ask and do not receive, because you ask wrongly, to spend it on your passions.” (James 4:3) This is James’ response to someone who is thinking, “I have asked and still didn’t get what I wanted.” The point is that God knows our motives and He is not going to fuel our selfish desires. God is happy to give what he knows is truly good and right for us and for those around us. 

Effectively, James is first telling them “You don’t really trust God because you don’t ask Him for what you need.” The second he is saying is “God is not going to give you something to fulfill your own selfish desires and not use it for His kingdom purposes.” 

What do I get from this? I see that our God is generous to give us what is best for us and others around us. We need to respond by thinking how we can serve others needs through God’s blessing to us.

Prayer: Lord! Thank you that I can trust you to provide for my needs. Help me wisely trust you for that provision and how I might use it for your purposes.

Episode 157 - "Wisdom from God leads to peace, mercy, impartiality, . . . " James 3:13-18

James 3:13   Who is wise and understanding among you? By his good conduct let him show his works in the meekness of wisdom. 14 But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. 15 This is not the wisdom that comes down from above, but is earthly, unspiritual, demonic. 16 For where jealousy and selfish ambition exist, there will be disorder and every vile practice. 17 But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere. 18 And a harvest of righteousness is sown in peace by those who make peace.

Does the message in this segment sound familiar? There are two themes in particular here that jump out to me. The first is wisdom. This is an important theme of James’ letter, isn’t it? It was at the forefront of his mind when he wrote this because he writes in the fifth verse of chapter one, “If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him.” (James 1:5) James is telling his readers they need wisdom, and he tells them where to get it. In the segment we’re looking at today, he contrasts two kinds of wisdom. 

One kind of wisdom is characterized by “bitter jealousy and selfish ambition in your hearts.” (James 3:14) He adds this kind is “earthly, unspiritual, demonic.” (v. 14) What he’s saying here is that people may be able to talk a good game. But, they are only self-serving, self-promoting, seeking to impress or control others through their talk. They are not concerned about the spiritual well-being of others.

If that weren’t enough, James continues in verse 16 by saying, “where jealousy and self-ambition exist, “there will be disorder and every vile practice.” Jealousy and self-ambition are root causes of disorder and every vile practice (corruption, immorality, unjust treatment of others, etc.). Sadly, I’ve actually seen this in a church before. I wish I’d understood this better back then. Perhaps we could have identified the issues before they became so destructive.

What about the second kind of wisdom? This is the kind of wisdom that we ask from God, right? This is the kind of wisdom “from above.” (v. 17) James describes this as “first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere.” (v. 17)

The idea that it is “first pure” shows this to be in direct contrast to the earthly and demonic kind of wisdom which is thoroughly corrupt. The rest of these descriptive words tell us that wisdom from God seeks the benefit and edification of everyone in the community of believers. Words like peaceable, gentle, open to reason, full of mercy, and impartial all speak of seeking the best for the community as a whole. James has already instructed his readers not to show partiality but to treat people equally. (James 2:1-13)

The second theme I see as a continuation of James’ emphasis to these believers is that of “good works.” Notice how he discusses the relationship between wisdom from above and good works. The second half of James 3:13 says to the wise person, “By his good conduct let him show his works in the meekness of wisdom.” (James 3:13b) Just like good works are evidence of the kind of faith that God gives, so good works are also evidence of the wisdom God gives.” It is a wisdom evidenced by meekness and not arrogant boasting and self-promotion or jealousy. James completes that thought in verse 18, “And a harvest of righteousness is sown in peace by those who make peace.” This says that using the wisdom given by God works to “sow peace” among brothers and sisters in the faith, and it brings a “harvest of righteousness.” This is the value of seeking wisdom from God. We want to experience a community of righteousness or right living. We need and desire peace, mercy, gentleness, and NOT one of disorder and vile living, right?

I love how James is not just jumping from one thing to another. Rather, as these themes reappear, we start to see how they are so closely related. I don’t know about you. But, it fosters in me a desire to experience this more in my own life and of my fellow brothers and sisters in Christ. 

Prayer: Lord, as you grant and sustain our faith, grant us wisdom that enables us to value your wisdom and your righteousness that becomes more evident as we seek to be peaceable, gentle, merciful, and everything else that seeks the common good of others.

Episode 156 - The Tongue is set on fire by Hell James 3:1-12

James 3:1   Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness. 

2 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. 3 If we put bits into the mouths of horses so that they obey us, we guide their whole bodies as well. 4 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. 5 So also the tongue is a small member, yet it boasts of great things.

How great a forest is set ablaze by such a small fire! 6 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. 7 For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by mankind, 8 but no human being can tame the tongue. It is a restless evil, full of deadly poison. 9 With it we bless our Lord and Father, and with it we curse people who are made in the likeness of God. 10 From the same mouth come blessing and cursing. My brothers, these things ought not to be so. 11 Does a spring pour forth from the same opening both fresh and salt water? 12 Can a fig tree, my brothers, bear olives, or a grapevine produce figs? Neither can a salt pond yield fresh water.

Whenever I sit down to study the passage for the next episode, I have found myself laughing. I read the text, and I think to myself, why should I bother saying anything about this? This is so clear. Certainly, my words and ideas concerning this text cannot bring any more light to the meaning. Yet, allow me to reflect on this for a bit since I suspect that maybe I need to get the truth and wisdom from this text more than anyone else. This text is cautionary advice with respect to the words that come out of our mouths.

This section begins with a reminder that those who teach others will “be judged with greater strictness.” (James 3:1) By who? I think the implication is that judgment comes from the LORD. That is serious business. We must be careful in teaching others God’s word so that we do not teach them error and lead them astray. There are numerous warnings and examples of false prophets in the Bible and how God deals with them. It’s not pretty. The rest of the text reveals that control of what we say extends to more than just having integrity with the Scriptures.

In verse 2 James says, “if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body.” I don’t think James is teaching that any of us can or do live a sinless life. In fact, the beginning of verse 2 states, “We all stumble in many ways.” He is teaching that control of our words is the essential discipline in the pursuit of righteous living. To me, I think he’s saying that controlling what we say must be a priority in our life. He drives the point home of the power of our words by comparing our tongue to the rudder of a ship or a bridle in a horse’s mouth. They are small but have a significant ability to control the direction of the ship or horse respectively. 

Do you need some more conviction or motivation? James continues by saying the tongue is “set on fire by Hell” that affects “the entire course of life.” (v. 6) As if it couldn’t be any worse, he continues by saying that creatures can be tamed by man. “But no human being can tame the tongue.” (v. 7-8) This sounds like a desperate situation. 

Then, in verses 9-10, I think James reveals the worst thing that our tongues can do. He says, “With it (the tongue) we bless our Lord and Father, and with it we curse people who are made in the likeness of God. 10 From the same mouth come blessing and cursing. My brothers, these things ought not to be so.” (James 3:9-10) The worst thing we do with this small member of our body is to curse people who are made in God’s image. Is this not blasphemy itself? By cursing people made in God’s image, we are cursing God’s work and thereby cursing God. Therefore, our blessing God while we curse His work is hypocritical as well as blasphemous. 

What’s the solution if this is true about ourselves and we have no power to tame it? My deduction is that we need to pray to the LORD that He helps us see others as He sees them and, at the same time, pray the Holy Spirit controls our tongues.

By the way, this was not an original thought of James. Jesus himself taught, “17 Do you not see that whatever goes into the mouth passes into the stomach and is expelled? 18 But what comes out of the mouth proceeds from the heart, and this defiles a person. 19 For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false witness, slander. 20 These are what defile a person.” (Matthew 15:17-18)

Prayer: Lord, fill our hearts with what is good, right, and just. Control our tongues so that we may not attack others and offend You.

Episode 155 - "As the body without the spirit is dead, so faith without works is dead" James 2:20-26

20 Do you want to be shown, you foolish person, that faith apart from works is useless? 21 Was not Abraham our father justified by works when he offered up his son Isaac on the altar? 22 You see that faith was active along with his works, and faith was completed by his works; 23 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. 24 You see that a person is justified by works and not by faith alone. 25 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? 26 For as the body apart from the spirit is dead, so also faith apart from works is dead.

This entire chapter of this small letter has been dedicated to James’ argument that “works” are an intrinsic and vital element of “faith.” One cannot have real Christian faith that exists only in ideas or words. Real faith has real evidence. James is going to finish this argument with a couple of illustrations from Jewish history. The point is real faith has always looked like this, and we can see it in the lives of Abraham, the patriarch of the Jewish people, and Rahab, a prostitute from a pagan society that responds to the working of the God of the Israelites.

The story of Abraham (originally Abram) began in Genesis 12 when God told Abram to leave his home and go to a place He would show Abram and promised Abram that He would bless him. Abram obeyed God. 

The story continues with God making a covenant promise to Abram in Genesis 15 that God would make Abram the father of many nations. When Abram was 90 years old, God changed Abram’s name to Abraham (Genesis 17), gave Abraham the sign of the covenant, and specified that He would give Abraham and Sarah, his wife, a son through whom He would bring about these many nations.

It’s in Genesis 22 that we find that God commands Abraham to take this one son that he loves and sacrifice him to God. From a human perspective, this makes no sense. How could Isaac be a progenitor to many nations if he’s dead? Yet Abraham appears to immediately respond in obedience by taking Isaac to the place God would show him three days journey away. It’s only at the last moment that God stops Abraham from going through with it. 

The point of James is that real faith is demonstrated by real obedience to God’s specific word. This was not some plan of Abraham thinking in his own mind, “If I sacrifice my son, God will be pleased with me.” Nope. Abraham most certainly did not want to do this since God specified Isaac, “the one you love,” rather than Ishmael, to be sacrificed. Ishmael was a son Hagar, Sarah’s Egyptian servant, bore by Abraham. It was only at the last moment that God stopped Abraham from slaying his son. (Gen. 22:12, 15-18) It was God’s test for Abraham, and Abraham passed. 

James adds that Abraham “was called a friend of God.” This can be found in 2 Chronicles 20:7 and again in Isaiah 41:8. Why do you think James adds this detail? I think it’s because, as a friend, one has the good of the other in mind as well as a strong element of trust. Perhaps James shares this to challenge his readers, “Don’t you want to be a friend of God?” If so, you need to trust God, not only in your head but also in your actions. 

James then mentions that this kind of faith was found in someone other than Abraham. We might expect him to mention Abraham’s son Isaac or even Jacob or possibly even David. Instead, James speaks of a non-Jewish prostitute. Rahab was among the people of Jericho, the city that God would destroy when the Israelites marched around its walls for seven days and blew their horns in obedience to God’s instructions. The people of Jericho had heard stories of what the God of Israel had been doing in delivering the Israelites out of Egypt, including parting the Red Sea. It’s obvious from the account in Joshua 2 the King of Jericho is paranoid about the Israelites. Yet, it’s Rahab who hides the Jewish spies and confesses to them, “for the LORD your God, he is God in the heavens above and on the earth beneath.” (Joshua 2:11) The Israelites spared the lives of Rahab and her family because they acted in obedience to what the LORD was revealing. What she does is no different from what Abraham did.

James completes this argument by saying “the body apart from the spirit is dead” and likens that to faith apart from works. 

I think we’ve established that James is not arguing that one can earn their way to heaven and a friendship with God on their own efforts and merit. The works we are to do are the ones that God has prepared for us that originate from the faith He gives us. We are simply obeying the Lord by following His word. 

James is also not “playing God.” James is not the divine judge of our faith-works, and neither are we. James is challenging us to reflect upon our own profession of faith in the gospel and asking us “Are just saying you believe, or are you following the Lord?”

Prayer: Lord! Lead us into the obedience of the works you have prepared for us this week.

Episode 154 - "Even the demons believe--and shudder!" James 2:18-19

James 2:18   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. 19 You believe that God is one; you do well. Even the demons believe—and shudder! 

Chapter two of this letter is about the nature of true Christian faith. It has been interpreted by some as a message that is not consistent with the apostle Paul’s view on faith or other passages in the Bible. Those that interpret it this way believe that James is teaching “faith plus works” for salvation and pursuing the Christian faith in their life. 

I am advocating a “faith that works” interpretation. I would assert that this view is in perfect harmony with Paul’s teaching and that of Scripture as a whole. What is the difference? First of all, I believe the Scriptures, both Old and New Testaments, are a divine revelation from God and that God’s revelation is consistent and harmonious throughout time. This means that when Paul says in Ephesians 2:8-9, “For by grace you are saved through faith, and that not of yourselves, it is the gift of God not of works lest anyone should boast,” Paul is not saying something different than what James is saying in chapter two of his letter. Paul is emphasizing something different than James. Paul is saying that it’s not your own efforts that save you and that even your “faith” is a “gift of God.” Do you see that? Faith itself has a divine source. Paul is focusing on the fact that our salvation comes from God and not from within ourselves and our own effort. 

James, on the other hand, is describing the nature of what that divine gift of faith looks like. Just like a plant or a tree produces a distinctive leaf, flower, or fruit, the Christian faith has a distinctive kind of fruit. That “fruit” is obedience to the Lord’s word. Paul supports this in Ephesians 2:10, “For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.” The faith kind of works is God’s works that He intends to work through us. Both in Paul’s theology and James’ theology, all the credit goes to God. We might ask ourselves, “Why would God give us a faith that would only serve as some kind of fact that we hold in our heads and has no power to affect any change or good in our life?” This is James’ argument. 

Look at verse 18, where James uses a hypothetical argument, “You have faith, and I have works.” If I’m understanding this correctly, there is a shallow and cavalier attitude behind this statement. Depending upon the perspective of the person, either side could be grossly wrong. Why? Because a person who makes a claim to have faith, yet their life reveals values and beliefs entirely inconsistent with that claim has absolutely nothing to show for it. There is no substance whatsoever to the claim “I have faith.” On the other hand, the other person may work hard, thinking they are a good person and that God will accept them because of all the “good things” they do. The problem with that is they have no trust in the Lord. They are only trusting in themselves and their own efforts. They have made themselves their own God, deciding what is good. They are not working God’s works. They are working their own works. The point is, as wrong as they may be, at least there is something to show for their belief system. 

James is saying, “What I do will be an outworking and consistent with what I say I believe.” Ideally, the Holy Spirit is leading us in working the works God has prepared for us.

Now James gives us another statement that is interesting but serves to communicate his point. “You believe that God is one; you do well. Even the demons believe—and shudder!” (James 2:19) The first sentence, “You believe that God is one; you do well,” is truthful. To believe this is good. The author of Hebrews speaks about faith and asserts that one “must believe that He (God) exists.” (Hebrews 11:6) 

The problem is that it’s not “good enough.” It’s only a good start. James reveals this by reminding his audience, “Even the demons believe–and shudder!” What does he mean by this? The understanding regarding demons is that they were angels in the presence of God. They did not need faith because they saw God. They experienced his glory. Yet, they followed Satan in rebellion against God and were cast out. In spite of what they knew and believed in their mind, their actions said something different. These demons “shudder” because they know who God is, and they know the ultimate judgment they will receive for their rebellion which continues to this day.

Prayer: Lord, let the faith you have given me lead me to do the works that you have prepared for me to do. 

Episode 153 - "Faith without works is dead" James2:14-17

James 2:14   What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? 15 If a brother or sister is poorly clothed and lacking in daily food, 16 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? 17 So also faith by itself, if it does not have works, is dead.

It is widely asserted that Martin Luther (1483-1546) a German priest started the  Protestant reformation incidentally through his attempts to confront and discuss various issues stemming from the practice of selling indulgences by the Catholic Church. That was the idea that someone could pay money to the church in order to allow the person to sin in the manner they desired, and it would be covered by that payment. Furthermore, Luther came to believe that one’s salvation was a free gift of God that could not be earned or paid for with good works. It was a gift received by faith alone. Luther came to this belief through his study of the Apostle Paul’s letter to the church in Rome. It’s also held that Luther did not believe the letter of James should be a part of the Bible because, he thought, it taught salvation by works and was in contrast to Paul’s teaching.

In this episode, we’re looking at a part of James that most likely led Luther to think James was teaching salvation by works or salvation by faith plus works. Is Luther right? Is James teaching something different from Paul? In other words, is either Paul or James wrong in how salvation is attained? Let’s take a careful look at this passage to see what’s going on.

Notice the first part of verse 14. “What good is it, my brothers, if . . . “ Already, the question has been framed in such a way that whatever follows, we know the answer is “not much.” James is clearly attempting to expose some fallacy that he believes exists among the “brothers” (Christians) to whom he is writing. The full question is, “What good is it . . .if someone says he has faith but does not have works?” Then, he immediately follows that up with, “Can that faith save him?” In the original Greek language, this last question begins with a word that informs us this is a rhetorical question that expects a negative answer. James asks the question in such a way that he tells them the answer to the question is “No!” In other words, James is telling them that someone who says he has faith but does not have works has a so-called faith that is unable to save him. My question to you is, “Is James negating or diminishing the importance of faith in this question?” Absolutely not! He affirms the importance of faith, doesn’t he? The nuance in his question shines a light on what he intends by this. In the first part of the question, the hypothetical person “says” or claims he has faith but has no works. James is suggesting to his audience there may be people among them who claim to be Christians. They say they have faith but do not act or live in a way that gives any indication they truly have faith. In his rhetorical question, “Can that faith save him,” he is asserting that it cannot because it’s not authentic Christian faith. That question implies the idea that there is a faith that can save. 

Before I develop this further, let’s take a look at the illustration James gives his audience to drive home his point. In verse 15, he speaks of someone who is poor and does not have adequate clothing or food, and someone in the church says to them, Go in peace, be warmed and filled.” (v. 16) Everyone understands how shallow that blessing is to the person who is poorly clothed and hungry. They are no better off. They are still poorly clothed and hungry. The person in need is not helped, and the person who uttered only shallow words did not honor the person or the Lord. It’s the same thing for the person who says they have faith but do not act in accordance with it. It’s useless. So, is James arguing that salvation is by faith plus works? This is the idea that saving faith is trusting in Christ and doing good works for salvation. I don’t believe James is suggesting that at all. It appears to me that James is telling us what saving faith looks like, and so far, his point is that faith is NOT a shallow claim that has no substance. 

How does this line up with what Paul taught or even Jesus? Let’s take a look. In Paul’s letter to the church at Ephesus, he writes, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast.” (Eph. 2:8-9) Paul tells his audience that faith itself is a “gift of God, not a result of works.” Now we’re beginning to get a clearer picture of what real, saving faith is and isn’t. Real saving faith is given by God and not a shallow affirmation. Real faith cannot be created or earned by works because it is gifted by God. For someone to say, they have faith but do not demonstrate any quality of it is simply boasting. But, the faith that God gives is given “so that no one may boast.” (v.9) But, notice what Paul adds in verse 10 regarding the kind of faith that is given by God. He writes, “For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.

The purpose of God giving us saving faith, apart from any of our own works, is so that we may do the “good works” he prepared for us to do. When we are truly doing good works that honor the Lord and serve others, it’s because He has created us in Christ to do those things. These works are not of our own power or for our glory but for the Lord himself. They do not “save” us. We are saved by the faith God gives us that leads us to do the good works for which He created us in Christ Jesus.

So, does Jesus have anything to say about faith and works? Let’s look at John’s gospel. “Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice 29 and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.” (John 5:28-29)

Ah! Here we go. Jesus is clearly teaching salvation by works, right? Not exactly. In the next chapter, people are asking Jesus what good works they can do. “Then they said to him, “What must we do, to be doing the works of God?” 29 Jesus answered them, “This is the work of God, that you believe in him whom he has sent.” (John 6:28-29)

Do you see that in verse 29? “This is the work of God, that you believe in him (Jesus) whom he has sent.”  That sounds like “faith alone,” doesn’t it? If you think about this, it’s in perfect harmony with both Paul's and James’ teaching. The Scriptures are consistently testifying that God’s work includes giving us saving faith in His Son Jesus. We receive the gift by believing this message about Jesus. Because it’s a gift, there are no works or anything in our own power to deserve or earn this faith. But, God’s intention of giving us this saving faith is in order that He might work good works through us. 

If you have believed that Jesus is God’s Son who came into this world and laid down his life for our sins and that God has raised him from the dead, then you can be confident that Jesus will return to this earth someday to raise us from the dead and we will have eternal life with God. 

If you have never done that, I would invite you to say to God, “God - Thank you for sending your Son Jesus to die for my sins and to give me hope of eternal life in peace and all that is good. Would you guide me to do the good things you want me to do?

Episode 152 - "Mercy triumphs over judgment" James 2:8-13

James 2:8   If you really fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you are doing well. 9 But if you show partiality, you are committing sin and are convicted by the law as transgressors. 10 For whoever keeps the whole law but fails in one point has become guilty of all of it. 11 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. 12 So speak and so act as those who are to be judged under the law of liberty. 13 For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment.

In the preceding verses of James 2, the author has made a strong argument against showing partiality. Essentially, he says that it’s blasphemy against the name by which you are called.

As clear as he is regarding this, he’s not done yet. He reminds his readers of the “royal law.” What’s that? In Leviticus 19:18, “You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the LORD.” James repeats the essential part, “you shall love your neighbor as yourself.” (James  2:8) Jesus had said the whole law was represented by two things: “Love the Lord your God with all your heart, soul, and mind, and the second thing is to love your neighbor as yourself.” (My paraphrase: Matt. 22:36-40, Mark 12:30-31) In fact, this principle is taught in various Scripture passages.

James argues that showing partiality is in direct contrast to loving your neighbor as yourself and says that it is sin, that they have broken the law. We cannot decide which laws we should keep and those on which we can “fudge.” James says, if you’ve broken one part of the law, you are “guilty of all of it.” (v. 10) No wonder Paul asserts in Romans 3:23, “For all have sinned and fall short of God’s glory.” All of us have failed to perfectly live up to God’s holy character and standard in one way or another. Therefore, we have no basis on which to show partiality toward anyone.

So, what does it mean then to “speak and so act as those who are to be judged under the law of liberty?” I think it means that Christians are not to judge to condemn but to redeem and reconcile. As we search other Scriptures, it is clear the Church is not to allow sin to be practiced and embraced as an acceptable lifestyle. To use the point of adultery in verse 11, adultery is against the law. It is sin. We shouldn’t allow it. Yet, the one who is “caught” or revealed to have committed adultery should be addressed with a spirit of mercy. This means lovingly calling them to stop practicing sin and directing them to do what is right and good. The old saying, “Hate the sin. Love the sinner,” is a good summary of this principle. 

This idea is supported in verse 13. Essentially it says if you want to be shown mercy (implied: from God ), then you better show mercy to others yourself. The final statement of verse 13 is “Mercy triumphs over judgment.” There’s a good motto for us. Perhaps we can make that a mantra for ourselves this week. “Mercy triumphs over judgment.” 

Prayer: Lord! Help me demonstrate mercy to others. Help me not show partiality to anyone.