The following is a summary statement (paragraphs) that will conclude our study of the Book of James:
A saving faith must be a genuine or living faith, for the faith of false believers is a dead faith and does not bring salvation. God uses trials, including the suffering in the midst of trials, to test the genuine nature of faith; however, God is never responsible for temptation or for evil.
The greatest evidence of genuine faith is a love for God's word and humble submission inclining one to take action in response to God's word. As a result, the child of God will see others through the eyes of God rather than through the lens of social status and position. As a result, the child of God will undertake Christ honoring works, not as a means of salvation but rather as evidence of salvation. As a result, a regenerate soul will control the tongue, for the tongue represents the depravity of man and taming the tongue indicates a new direction for regenerate man.
Therefore, the child of God, the possessor of genuine faith, will seek wisdom from above rather than wisdom from abroad. This heavenly wisdom will produce in the man a desire to worship God. This desire to worship God will produce in the man a humble and contrite heart, and the man will begin forsaking prideful friendship with the world in exchange for humble friendship with God. This enduring quest for eternal friendship will illuminate the sovereign will of God, which will permeate the life plans and life goals of the child of God. The pursuit of money and its pleasures will be transformed into the pursuit of God and His pleasures.
The prayers of the children of God are essential as one endures suffering, eschews worldly pursuits, and seeks heavenly wisdom and joy. God uses His children, the redeemed, as a means to proclaim that which is alive in Christ and to unearth that which is dead in man.
Po shfaqen postimet me emërtimin James. Shfaq të gjitha postimet
Po shfaqen postimet me emërtimin James. Shfaq të gjitha postimet
e mërkurë, 15 gusht 2007
e martë, 14 gusht 2007
James Summary: (Chapter 5)
The following are points of emphasis from our study of the Book of James (Chapter 5):
1. False believers often have money as their god.
2. The treasures of the world are all subject to decay.
3. False believers live as if Jesus will never return.
4. Mistreatment of "day laborers" is a hallmark of the false believing rich.
5. God hears the cries of the mistreated poor.
6. False believers become consumed with extravagant lifestyle.
7. Such extravagance reminds of fattened cattle ready to be slaughtered.
8. The immoral bounds to produce extravagance become limitless.
9. The children of God, in the midst of mistreatment, patiently await the coming of the Lord.
10. Hearts must be resolute in the midst of this patience and persecution.
11. The judge (Christ) is "standing at the door."
12. God has a purpose for the suffering of His children (Job is the example).
13. The Lord's character, His compassion and mercy, is a comfort to those who are suffering.
14. The spiritual condition is evidenced by the words of the man.
15. A child of God must speak plainly and honestly.
16. A child of God, in the midst of suffering, must pray.
17. A joyful heart sings praises to God.
18. The man weakened by suffering should call on church elders for ministry.
19. The elders are to encourage, comfort and strengthen the man.
20. The prayers of the elders must be prayers of faith.
21. Such prayers of faith are prayed for suffering believers with repentant hearts.
22. A repentant heart will readily confess sins.
23. The passionate prayers of the spiritually mature will "avail much" (Elijah is the example).
24. The church has those that have "strayed from the truth."
25. There is grave danger here, and the church must call the unregenerate to the true faith.
26. The hallmark of false faith is a lifestyle not tied to Biblical principles.
27. Eternal death awaits the wandering soul.
28. Children of God must desire to redirect the wandering soul.
29. The condition of the lost is a hopeless condition.
30. The grace of God holds forgiveness for the wandering soul that He reclaims.
Heard 'Round the House:
The logical met the emotional in this recent exchange --
Song (age 9): Luke, what is wrong with Anna?
Luke (age 11): I don't know. Once again, she is mad for no apparent reason.
Song: Luke, you shouldn't say that she is mad for no good reason since she may have a good reason to be mad.
Luke: Song, I didn't say she was mad for no good reason. I said she was mad for no apparent reason. Being mad for no good reason means that the reason she is mad is not good. Being mad for no apparent reason means that I don't know the reason that she is mad.
Anna (age 7): See Luke. You are the good reason that I am mad. So stop saying that.
Song: See Luke. You shouldn't say that.
Luke: She is still mad for no apparent reason.
1. False believers often have money as their god.
2. The treasures of the world are all subject to decay.
3. False believers live as if Jesus will never return.
4. Mistreatment of "day laborers" is a hallmark of the false believing rich.
5. God hears the cries of the mistreated poor.
6. False believers become consumed with extravagant lifestyle.
7. Such extravagance reminds of fattened cattle ready to be slaughtered.
8. The immoral bounds to produce extravagance become limitless.
9. The children of God, in the midst of mistreatment, patiently await the coming of the Lord.
10. Hearts must be resolute in the midst of this patience and persecution.
11. The judge (Christ) is "standing at the door."
12. God has a purpose for the suffering of His children (Job is the example).
13. The Lord's character, His compassion and mercy, is a comfort to those who are suffering.
14. The spiritual condition is evidenced by the words of the man.
15. A child of God must speak plainly and honestly.
16. A child of God, in the midst of suffering, must pray.
17. A joyful heart sings praises to God.
18. The man weakened by suffering should call on church elders for ministry.
19. The elders are to encourage, comfort and strengthen the man.
20. The prayers of the elders must be prayers of faith.
21. Such prayers of faith are prayed for suffering believers with repentant hearts.
22. A repentant heart will readily confess sins.
23. The passionate prayers of the spiritually mature will "avail much" (Elijah is the example).
24. The church has those that have "strayed from the truth."
25. There is grave danger here, and the church must call the unregenerate to the true faith.
26. The hallmark of false faith is a lifestyle not tied to Biblical principles.
27. Eternal death awaits the wandering soul.
28. Children of God must desire to redirect the wandering soul.
29. The condition of the lost is a hopeless condition.
30. The grace of God holds forgiveness for the wandering soul that He reclaims.
Heard 'Round the House:
The logical met the emotional in this recent exchange --
Song (age 9): Luke, what is wrong with Anna?
Luke (age 11): I don't know. Once again, she is mad for no apparent reason.
Song: Luke, you shouldn't say that she is mad for no good reason since she may have a good reason to be mad.
Luke: Song, I didn't say she was mad for no good reason. I said she was mad for no apparent reason. Being mad for no good reason means that the reason she is mad is not good. Being mad for no apparent reason means that I don't know the reason that she is mad.
Anna (age 7): See Luke. You are the good reason that I am mad. So stop saying that.
Song: See Luke. You shouldn't say that.
Luke: She is still mad for no apparent reason.
e hënë, 13 gusht 2007
James: Summary (Chapter 4)
The following are points of emphasis from our study of the Book of James (Chapter 4):
1. The church is made up of wheat (children of God) and tares (false believers).
2. This mixture produces conflict.
3. At the root of the conflict is lust for worldly pleasure.
4. False believers are unsuccessful in their struggle with lust.
5. Contentment, freedom from lust, results from a relationship with God.
6. False believers demand that any such relationship be on their own terms.
7. Such terms always return to desiring self above God.
8. False believers outwardly profess God but inwardly pursue self.
9. False believers are at war with God and are enemies of God.
10. The human spirit, the inner person, is bent on evil.
11. The pursuit of worldly lust is evidence that faith is not genuine.
12. The grace of God is more powerful than the lust for sin.
13. The grace of God is reserved for the humble.
14. The humble man is enabled by God to submit to God.
15. A child of God is under the lordship of Christ.
16. A false believer is under the lordship of Satan.
17. There is no middle ground pertaining to one's lordship.
18. "Drawing near to God" means submitting to His lordship.
19. The redeemed heart longs for communion with God.
20. Communion with God requires confession of sin.
21. Confession of sin requires deep lament (sorrow and misery).
22. Our lament leads to our mourning.
23. Our mourning leads to our weeping.
24. A false believer laughs at their inner sin.
25. The judgment against others by false believers leads to their own judgment.
26. God alone saves the repentant soul.
27. Making plans without considering God marks the false believer.
28. Life is a vapor, and only God knows our future.
29. A child of God submits his plans to God (the lordship of Christ).
30. Sins of omission (making plans without God) leads to sins of commission (executing plans against God).
1. The church is made up of wheat (children of God) and tares (false believers).
2. This mixture produces conflict.
3. At the root of the conflict is lust for worldly pleasure.
4. False believers are unsuccessful in their struggle with lust.
5. Contentment, freedom from lust, results from a relationship with God.
6. False believers demand that any such relationship be on their own terms.
7. Such terms always return to desiring self above God.
8. False believers outwardly profess God but inwardly pursue self.
9. False believers are at war with God and are enemies of God.
10. The human spirit, the inner person, is bent on evil.
11. The pursuit of worldly lust is evidence that faith is not genuine.
12. The grace of God is more powerful than the lust for sin.
13. The grace of God is reserved for the humble.
14. The humble man is enabled by God to submit to God.
15. A child of God is under the lordship of Christ.
16. A false believer is under the lordship of Satan.
17. There is no middle ground pertaining to one's lordship.
18. "Drawing near to God" means submitting to His lordship.
19. The redeemed heart longs for communion with God.
20. Communion with God requires confession of sin.
21. Confession of sin requires deep lament (sorrow and misery).
22. Our lament leads to our mourning.
23. Our mourning leads to our weeping.
24. A false believer laughs at their inner sin.
25. The judgment against others by false believers leads to their own judgment.
26. God alone saves the repentant soul.
27. Making plans without considering God marks the false believer.
28. Life is a vapor, and only God knows our future.
29. A child of God submits his plans to God (the lordship of Christ).
30. Sins of omission (making plans without God) leads to sins of commission (executing plans against God).
e shtunë, 11 gusht 2007
James Summary (Chapter 3)
The following are points of emphasis from our study of the Book of James (Chapter 3):
1. False teachers will receive a strict judgment.
2. Teachers of the truth will receive reward.
3. The human condition brings about stumbling (offending God).
4. The spiritually mature are able to control their tongue.
5. Like fire, sinful words spread rapidly.
6. Like smoke, sinful words bring collateral damage.
7. Only God can tame the tongue.
8. The tongue evidences sinful hypocrisy, both blessing and cursing.
9. Taming the tongue thwarts this hypocrisy.
10. Wisdom and understanding must be shown by good conduct.
11. Good conduct flows from meekness (gentleness) rather than from arrogance.
12. Arrogance produces bitter envy and a resentful attitude toward others.
13. The seeking of self interest produces strife.
14. Wisdom that is self-centered is not from God.
15. Wisdom that is self-centered creates selfish ambition.
16. Wisdom that is self-centered is not enduring.
17. Wisdom that is self-centered proves worthless.
18. Wisdom that is God-centered is evidenced by action that is --
a. Pure (spiritual integrity);
b. Peaceable (peace promoting);
c. Gentle (sweet reasonableness; patient humility);
d. Yielding (obedience to God's standards);
e. Merciful (compassion; empathy; forgiveness); and
f. Impartial (unwavering in commitment and conviction, done without distinction).
19. Salvation results in good works.
20. Righteousness flourishes in the climate of spiritual peace.
1. False teachers will receive a strict judgment.
2. Teachers of the truth will receive reward.
3. The human condition brings about stumbling (offending God).
4. The spiritually mature are able to control their tongue.
5. Like fire, sinful words spread rapidly.
6. Like smoke, sinful words bring collateral damage.
7. Only God can tame the tongue.
8. The tongue evidences sinful hypocrisy, both blessing and cursing.
9. Taming the tongue thwarts this hypocrisy.
10. Wisdom and understanding must be shown by good conduct.
11. Good conduct flows from meekness (gentleness) rather than from arrogance.
12. Arrogance produces bitter envy and a resentful attitude toward others.
13. The seeking of self interest produces strife.
14. Wisdom that is self-centered is not from God.
15. Wisdom that is self-centered creates selfish ambition.
16. Wisdom that is self-centered is not enduring.
17. Wisdom that is self-centered proves worthless.
18. Wisdom that is God-centered is evidenced by action that is --
a. Pure (spiritual integrity);
b. Peaceable (peace promoting);
c. Gentle (sweet reasonableness; patient humility);
d. Yielding (obedience to God's standards);
e. Merciful (compassion; empathy; forgiveness); and
f. Impartial (unwavering in commitment and conviction, done without distinction).
19. Salvation results in good works.
20. Righteousness flourishes in the climate of spiritual peace.
e enjte, 9 gusht 2007
James: Summary (Chapter 2)
The following are points of emphasis from our study of the Book of James (Chapter 2):
1. God is impartial as He deals with His children.
2. Man tends to be partial in dealings with each other.
3. Do not show favoritism (partiality) to the rich or powerful.
4. Do not shun the poor and common.
5. Show love to your neighbor, no matter their circumstance.
6. Assist in the physical health and spiritual well being of your neighbor.
7. Continual catering to the rich and powerful is sin.
8. God is merciful to sinners (the spiritually poor).
9. Show mercy to the poor around you.
10. A child of God that is characterized by mercy is ready for the judgment.
11. One can claim faith without having faith.
12. A mere intellectual claim of faith is not saving faith.
13. Faith without works is a dead faith.
14. The only possible evidence of true faith is works.
15. A living faith, a faith that works, is a saving faith.
16. Justification is by grace alone through faith alone.
17. Such saving faith is evidenced by the works of the faithful.
18. A mature faith is demonstrated by a righteous life.
19. A righteous life is demonstrated by righteous works.
20. A dead faith is demonstrated by a lack of righteousness.
1. God is impartial as He deals with His children.
2. Man tends to be partial in dealings with each other.
3. Do not show favoritism (partiality) to the rich or powerful.
4. Do not shun the poor and common.
5. Show love to your neighbor, no matter their circumstance.
6. Assist in the physical health and spiritual well being of your neighbor.
7. Continual catering to the rich and powerful is sin.
8. God is merciful to sinners (the spiritually poor).
9. Show mercy to the poor around you.
10. A child of God that is characterized by mercy is ready for the judgment.
11. One can claim faith without having faith.
12. A mere intellectual claim of faith is not saving faith.
13. Faith without works is a dead faith.
14. The only possible evidence of true faith is works.
15. A living faith, a faith that works, is a saving faith.
16. Justification is by grace alone through faith alone.
17. Such saving faith is evidenced by the works of the faithful.
18. A mature faith is demonstrated by a righteous life.
19. A righteous life is demonstrated by righteous works.
20. A dead faith is demonstrated by a lack of righteousness.
e mërkurë, 8 gusht 2007
James: Summary (Chapter 1)
The following are points of emphasis from our study of the Book of James (Chapter 1):
1. Trials are beneficial, so face them with joy.
2. The testing of faith produces endurance.
3. Enduring a test brings strength.
4. Responding wrongly to a test leads to temptation.
5. The testing of faith produces a stable, godly and righteous character.
6. Ask God for wisdom, which is revealed through His Word.
7. Doubting God divides the man and leaves him unsettled.
8. Do not boast in privilege or possession, which are fleeting.
9. Genuine contentment is derived from God's grace, which is enduring.
10. Enduring the trial is indicative of genuine faith.
11. A trial either can strengthen through obedience, or can tempt through disobedience.
12. God does not tempt.
13. God is holy, and has no capacity for evil.
14. God purposes trials.
15. God allows temptations within trials.
16. God does not allow trial and temptation beyond the believer's endurance.
17. Fallen man lusts after the desires of the temptation.
18. Sin, like man, is conceived, born, matures and marches to death.
19. Blame self for sin, and do not blame God.
20. God's grace is a perfect gift from above.
21. God is changeless.
22. The new life granted the believer (regeneration) finds its source in God's sovereign will.
23. Believers are to pursue God's word.
24. Preaching or teaching God's word is no casual undertaking.
25. Sin impedes spiritual hearing (the picture is ear wax).
26. One whom merely hears the word, without action, makes a grave miscalculation.
27. Act promptly after hearing God's word.
28. Purity of heart is revealed by purity of speech.
29. Our Father's love is pure and sacrificial.
30. Our love must be compassionate (taking care of widows and orphans is the example).
1. Trials are beneficial, so face them with joy.
2. The testing of faith produces endurance.
3. Enduring a test brings strength.
4. Responding wrongly to a test leads to temptation.
5. The testing of faith produces a stable, godly and righteous character.
6. Ask God for wisdom, which is revealed through His Word.
7. Doubting God divides the man and leaves him unsettled.
8. Do not boast in privilege or possession, which are fleeting.
9. Genuine contentment is derived from God's grace, which is enduring.
10. Enduring the trial is indicative of genuine faith.
11. A trial either can strengthen through obedience, or can tempt through disobedience.
12. God does not tempt.
13. God is holy, and has no capacity for evil.
14. God purposes trials.
15. God allows temptations within trials.
16. God does not allow trial and temptation beyond the believer's endurance.
17. Fallen man lusts after the desires of the temptation.
18. Sin, like man, is conceived, born, matures and marches to death.
19. Blame self for sin, and do not blame God.
20. God's grace is a perfect gift from above.
21. God is changeless.
22. The new life granted the believer (regeneration) finds its source in God's sovereign will.
23. Believers are to pursue God's word.
24. Preaching or teaching God's word is no casual undertaking.
25. Sin impedes spiritual hearing (the picture is ear wax).
26. One whom merely hears the word, without action, makes a grave miscalculation.
27. Act promptly after hearing God's word.
28. Purity of heart is revealed by purity of speech.
29. Our Father's love is pure and sacrificial.
30. Our love must be compassionate (taking care of widows and orphans is the example).
e martë, 7 gusht 2007
James 5:13-20 (cont.)
Passage: Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing psalms. Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. Confess your trespasses to one another, and pray for one another, that you may be healed. The effective, fervent prayer of a righteous man avails much. Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain; and it did not rain on the land for three years and six months. And he prayed again, and the heaven gave rain, and the earth produced its fruit. Brethren, if anyone among you wanders from the truth, and someone turns him back, let him know that he who turns a sinner from the error of his way will save a soul from death and cover a multitude of sins.
Journal: Throughout his Epistle, James has maintained that prevalent in man is a dead faith. That is, man is prone to acknowledge God with his lips and disavow God with his actions. Such is the heart of unregenerate man. I suppose there are three categories of man. First, unregenerate man that outwardly rejects God (outright rejection). Second, unregenerate man that outwardly accepts God, but inwardly rejects God through inaction (conversion, without regeneration). Third, regenerate man that accepts God in both word and action (regeneration, followed by conversion). It seems to me that most of the world falls into the first category. It seems to me that most of the western world falls into the second category. The sinner referenced by James, the man who has "wandered from the truth," is unregenerate man. This "wandering" is false doctrine, whether the god worshipped is a creation of man (Muslim, Hindu, etc.) or the god worshipped is the true God that has been reshaped into man's image (a god that does not punish evil, is tolerant of deviant behavior, or throws wide the door for multiple pathways to salvation).
The child of God possesses truth. The child of God possesses truth only because the God of truth has opened the eyes of darkness with the light of truth. Thus, the child of God is humbled and thankful, for an unregenerate heart was natural for him as well. It is the regeneration that is unnatural; a gift from God. It is in this humility that one seeks to "[turn] a sinner from the error of his way." The regenerate MUST have compassion on souls bound for eternal condemnation, for God miraculously saved the child of God from walking shoulder to shoulder with them down that lonesome path. Is it the "multitude of sins" of the regenerate or of the sought out sinner that is "[covered]?" It seems to be the sins of the sought out sinner, but I don't think it matters. We are all steeped in a "multitude of sins," and only one such sin would rightfully separate us from the holy presence of God. It is in repentance (one who turns "from the error of his way") that one turns to Christ, and it is in Christ that one is covered. This covering is a unique shelter, designed by God for His own glory. Shelters designed by man are flawed, and will not stand up to the storm of judgment.
Journal: Throughout his Epistle, James has maintained that prevalent in man is a dead faith. That is, man is prone to acknowledge God with his lips and disavow God with his actions. Such is the heart of unregenerate man. I suppose there are three categories of man. First, unregenerate man that outwardly rejects God (outright rejection). Second, unregenerate man that outwardly accepts God, but inwardly rejects God through inaction (conversion, without regeneration). Third, regenerate man that accepts God in both word and action (regeneration, followed by conversion). It seems to me that most of the world falls into the first category. It seems to me that most of the western world falls into the second category. The sinner referenced by James, the man who has "wandered from the truth," is unregenerate man. This "wandering" is false doctrine, whether the god worshipped is a creation of man (Muslim, Hindu, etc.) or the god worshipped is the true God that has been reshaped into man's image (a god that does not punish evil, is tolerant of deviant behavior, or throws wide the door for multiple pathways to salvation).
The child of God possesses truth. The child of God possesses truth only because the God of truth has opened the eyes of darkness with the light of truth. Thus, the child of God is humbled and thankful, for an unregenerate heart was natural for him as well. It is the regeneration that is unnatural; a gift from God. It is in this humility that one seeks to "[turn] a sinner from the error of his way." The regenerate MUST have compassion on souls bound for eternal condemnation, for God miraculously saved the child of God from walking shoulder to shoulder with them down that lonesome path. Is it the "multitude of sins" of the regenerate or of the sought out sinner that is "[covered]?" It seems to be the sins of the sought out sinner, but I don't think it matters. We are all steeped in a "multitude of sins," and only one such sin would rightfully separate us from the holy presence of God. It is in repentance (one who turns "from the error of his way") that one turns to Christ, and it is in Christ that one is covered. This covering is a unique shelter, designed by God for His own glory. Shelters designed by man are flawed, and will not stand up to the storm of judgment.
e hënë, 6 gusht 2007
James 5:13-20 (cont.)
Passage: Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing psalms. Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. Confess your trespasses to one another, and pray for one another, that you may be healed. The effective, fervent prayer of a righteous man avails much. Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain; and it did not rain on the land for three years and six months. And he prayed again, and the heaven gave rain, and the earth produced its fruit. Brethren, if anyone among you wanders from the truth, and someone turns him back, let him know that he who turns a sinner from the error of his way will save a soul from death and cover a multitude of sins.
Journal: I know that my prayers too often are not characterized as effective and fervent. Yet, it is this type of prayer that is required to circumvent spiritual weakness and a mind that strays from truth. This call to prayer is a call to the "righteous man." The righteous man has been healed in the midst of spiritual struggle, for he has "confessed his trespasses" and has enlisted other righteous men to pray on his behalf. ("Confess your trespasses to one another, and pray for one another, that you may be healed. The effective, fervent prayer of a righteous man avails much.") The prayer of the righteous man, the prayer that is effective and fervent, the prayer that "avails much," is the prayer steeped in humility. It is prayed in complete recognition of the inherent wickedness of the child of God, and thankfulness for the imputation of the righteousness of Christ. It is prayed with a view of the suffering of the cross, where Christ availed much on behalf of the helpless sinner. It is here, where hope in self is revealed as hopelessness, that Christ is fervently displayed as our effective atonement. He is our hope where hopelessness once availed much.
Journal: I know that my prayers too often are not characterized as effective and fervent. Yet, it is this type of prayer that is required to circumvent spiritual weakness and a mind that strays from truth. This call to prayer is a call to the "righteous man." The righteous man has been healed in the midst of spiritual struggle, for he has "confessed his trespasses" and has enlisted other righteous men to pray on his behalf. ("Confess your trespasses to one another, and pray for one another, that you may be healed. The effective, fervent prayer of a righteous man avails much.") The prayer of the righteous man, the prayer that is effective and fervent, the prayer that "avails much," is the prayer steeped in humility. It is prayed in complete recognition of the inherent wickedness of the child of God, and thankfulness for the imputation of the righteousness of Christ. It is prayed with a view of the suffering of the cross, where Christ availed much on behalf of the helpless sinner. It is here, where hope in self is revealed as hopelessness, that Christ is fervently displayed as our effective atonement. He is our hope where hopelessness once availed much.
e shtunë, 4 gusht 2007
James 5:13-20
Passage: Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing psalms. Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. Confess your trespasses to one another, and pray for one another, that you may be healed. The effective, fervent prayer of a righteous man avails much. Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain; and it did not rain on the land for three years and six months. And he prayed again, and the heaven gave rain, and the earth produced its fruit. Brethren, if anyone among you wanders from the truth, and someone turns him back, let him know that he who turns a sinner from the error of his way will save a soul from death and cover a multitude of sins.
Journal: In a group of human beings, there will almost always be some suffering. The response to suffering is prayer for God's great comfort. ("Is anyone among you suffering? Let him pray.") The appropriate response to one's good mood is not simply a happy disposition. It is to God that joy is owed through a thankful heart. ("Is anyone cheerful? Let him sing psalms.") Suffering often brings about a weakened state, and a weakened state often brings about suffering. James suggests that suffering is best addressed by mature men of the Church, whom call upon the Holy Spirit for comfort and healing. ("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.") Oil was often associated with the Holy Spirit in the Old Testament (Ex 29:7; 1 Sam. 16:13). Mature believers, the Elders of the Church, are called upon to pray for the one enduring suffering. It appears to be assumed that the one enduring the suffering has a cleansed heart, for the sin has been confessed and forgiven. There can be no release from ultimate suffering until sin has been confessed and forgiven. ("Let him call for the elders of the church, and let them pray over him" . . . "and if he has committed sins, he will be forgiven. Confess your trespasses to one another, and pray for one another, that you may be healed.") How often do believers confess sins to one another? The prayer relates to endurance in suffering, and the suffering in mind is more spiritual and less physical. The suffering of the body will end. The suffering of the soul will continue. It is here, at this window to the soul, that prayer and encouragement is needed. It is here, at this window to the soul, that confession to one another is needed. Yet, it is difficult to open the hood and expose the sludge of the engine.
Journal: In a group of human beings, there will almost always be some suffering. The response to suffering is prayer for God's great comfort. ("Is anyone among you suffering? Let him pray.") The appropriate response to one's good mood is not simply a happy disposition. It is to God that joy is owed through a thankful heart. ("Is anyone cheerful? Let him sing psalms.") Suffering often brings about a weakened state, and a weakened state often brings about suffering. James suggests that suffering is best addressed by mature men of the Church, whom call upon the Holy Spirit for comfort and healing. ("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.") Oil was often associated with the Holy Spirit in the Old Testament (Ex 29:7; 1 Sam. 16:13). Mature believers, the Elders of the Church, are called upon to pray for the one enduring suffering. It appears to be assumed that the one enduring the suffering has a cleansed heart, for the sin has been confessed and forgiven. There can be no release from ultimate suffering until sin has been confessed and forgiven. ("Let him call for the elders of the church, and let them pray over him" . . . "and if he has committed sins, he will be forgiven. Confess your trespasses to one another, and pray for one another, that you may be healed.") How often do believers confess sins to one another? The prayer relates to endurance in suffering, and the suffering in mind is more spiritual and less physical. The suffering of the body will end. The suffering of the soul will continue. It is here, at this window to the soul, that prayer and encouragement is needed. It is here, at this window to the soul, that confession to one another is needed. Yet, it is difficult to open the hood and expose the sludge of the engine.
e enjte, 2 gusht 2007
James 5:1-12 (cont.)
Passage: Come now, you rich, weep and howl for your miseries that are coming upon you! Your riches are corrupted, and your garments are moth-eaten. Your gold and silver are corroded, and their corrosion will be a witness against you and will eat your flesh like fire. You have heaped up treasure in the last days. Indeed the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the reapers have reached the ears of the Lord of Sabaoth. You have lived on the earth in pleasure and luxury; you have fattened your hearts as in a day of slaughter. You have condemned, you have murdered the just; he does not resist you.
Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain. You also be patient. Establish your hearts, for the coming of the Lord is at hand. Do not grumble against one another, brethren, lest you be condemned. Behold, the Judge is standing at the door! My brethren, take the prophets, who spoke in the name of the Lord, as an example of suffering and patience. Indeed we count them blessed who endure. You have heard of the perseverance of Job and seen the end intended by the Lord -- that the Lord is very compassionate and merciful.
But above all, my brethren, do not swear, either by heaven or by earth or with any other oath. But let your "Yes," be "Yes," and your "No," "No," lest you fall into judgment.
Journal: The final portion of this passage is emphasized by James ("But above all, my brethren . . ."). It appears to be rather straight forward. Yet, I wonder if I get his full meaning. Certainly, there is a call to veracity here, as what we say is absolutely indicative of our nature. Also, there is a plea to have a man's word be his word without an extra requirement of being truthful at the moment or for a particular purpose (". . . do not swear, either by heaven or by earth or with any other oath."). A man that cannot be trusted, that cannot be taken at his word, cannot be used for God's glory to the full extent that God's glory dictates. That is, how can one be a messenger of truth if truth is not central to one's being? There is a temptation to fudge a bit on the little things and pretend it will go unnoticed. Here, there is the obvious ramification of eternal consideration and evaluation. The sin takes this into account and ignores it. However, the tendency to believe that the small indiscretions will go unnoticed in our sphere of influence may be a miscalculation. In fact, I know how closely I watch others to try to get a good reading on just how much I feel I can trust them. Often, friendships will go only as deep as this perceived trust factor. This often means that I observe the small things that others say and do. Why would I think that others would not be evaluating me in a similar manner? There is considerable judgment here. Most importantly, God will hold me accountable. Another important consideration is that others are holding me accountable, even if it is simply an internal evaluation of the man before them. ("But let your "Yes," be "Yes," and your "No," "No," lest you fall into judgment.") I suppose that fudging on the little things is a gateway lie, leading one into a web of deception. A man not known for truth is a man unable to live for truth.
Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain. You also be patient. Establish your hearts, for the coming of the Lord is at hand. Do not grumble against one another, brethren, lest you be condemned. Behold, the Judge is standing at the door! My brethren, take the prophets, who spoke in the name of the Lord, as an example of suffering and patience. Indeed we count them blessed who endure. You have heard of the perseverance of Job and seen the end intended by the Lord -- that the Lord is very compassionate and merciful.
But above all, my brethren, do not swear, either by heaven or by earth or with any other oath. But let your "Yes," be "Yes," and your "No," "No," lest you fall into judgment.
Journal: The final portion of this passage is emphasized by James ("But above all, my brethren . . ."). It appears to be rather straight forward. Yet, I wonder if I get his full meaning. Certainly, there is a call to veracity here, as what we say is absolutely indicative of our nature. Also, there is a plea to have a man's word be his word without an extra requirement of being truthful at the moment or for a particular purpose (". . . do not swear, either by heaven or by earth or with any other oath."). A man that cannot be trusted, that cannot be taken at his word, cannot be used for God's glory to the full extent that God's glory dictates. That is, how can one be a messenger of truth if truth is not central to one's being? There is a temptation to fudge a bit on the little things and pretend it will go unnoticed. Here, there is the obvious ramification of eternal consideration and evaluation. The sin takes this into account and ignores it. However, the tendency to believe that the small indiscretions will go unnoticed in our sphere of influence may be a miscalculation. In fact, I know how closely I watch others to try to get a good reading on just how much I feel I can trust them. Often, friendships will go only as deep as this perceived trust factor. This often means that I observe the small things that others say and do. Why would I think that others would not be evaluating me in a similar manner? There is considerable judgment here. Most importantly, God will hold me accountable. Another important consideration is that others are holding me accountable, even if it is simply an internal evaluation of the man before them. ("But let your "Yes," be "Yes," and your "No," "No," lest you fall into judgment.") I suppose that fudging on the little things is a gateway lie, leading one into a web of deception. A man not known for truth is a man unable to live for truth.
e mërkurë, 1 gusht 2007
James 5:1-12 (cont.)
Passage: Come now, you rich, weep and howl for your miseries that are coming upon you! Your riches are corrupted, and your garments are moth-eaten. Your gold and silver are corroded, and their corrosion will be a witness against you and will eat your flesh like fire. You have heaped up treasure in the last days. Indeed the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the reapers have reached the ears of the Lord of Sabaoth. You have lived on the earth in pleasure and luxury; you have fattened your hearts as in a day of slaughter. You have condemned, you have murdered the just; he does not resist you.
Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain. You also be patient. Establish your hearts, for the coming of the Lord is at hand. Do not grumble against one another, brethren, lest you be condemned. Behold, the Judge is standing at the door! My brethren, take the prophets, who spoke in the name of the Lord, as an example of suffering and patience. Indeed we count them blessed who endure. You have heard of the perseverance of Job and seen the end intended by the Lord -- that the Lord is very compassionate and merciful.
But above all, my brethren, do not swear, either by heaven or by earth or with any other oath. But let your "Yes," be "Yes," and your "No," "No," lest you fall into judgment.
Journal: The phrase "the patience of Job" relates to the perseverance of the servant and his hope in the compassion and mercy of the master. Job had material blessing beyond measure and God allowed Satan to take it all from him (including his health); yet, Job never blamed God for his misfortune and instead worshipped God in both plenty and want. He also repented "in dust and ashes" for he saw the impurity of self when confronted with the purity of God (Job 42). It is this clear sightedness that James seeks for his readers; an ability to endure the travails of the day because of the promise of tomorrow ("You also be patient. Establish your hearts, for the coming of the Lord is at hand.") Indeed, God has great purpose in the suffering of His saints, as God had great purpose in the suffering of His son ("Indeed we count them blessed who endure.")
In the first six verses of this chapter, James condemned the wealthy that had compassion on few and faith in self. Today's verses are intended to comfort the poor, or those experiencing persecution by the rich, extolling them to have faith in God and compassion on others ("Do not grumble against one another, brethren, lest you be condemned."). He calls for perseverance, and uses the farmer, the prophets, and Job as examples of patience and steadfastness. The Judge of all things could pound His gavel at any moment, and the accused must be ready to give an account ("Establish your hearts, for the coming of the Lord is at hand . . . Behold, the Judge is standing at the door!"). The child of God must "establish [his] heart." There is a call to resoluteness here. Christ could come back today. Better yet, the child of God should live as if Christ IS coming back today. The gavel is raised, and the eternal hand is flexed. The eyes of yesterday, today and tomorrow are gazing about the courtroom. As His eyes fall on each of the accused, time will stop and each will step forward with the account of forever. Establish your hearts now, for the beating you feel is fading into eternity.
Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain. You also be patient. Establish your hearts, for the coming of the Lord is at hand. Do not grumble against one another, brethren, lest you be condemned. Behold, the Judge is standing at the door! My brethren, take the prophets, who spoke in the name of the Lord, as an example of suffering and patience. Indeed we count them blessed who endure. You have heard of the perseverance of Job and seen the end intended by the Lord -- that the Lord is very compassionate and merciful.
But above all, my brethren, do not swear, either by heaven or by earth or with any other oath. But let your "Yes," be "Yes," and your "No," "No," lest you fall into judgment.
Journal: The phrase "the patience of Job" relates to the perseverance of the servant and his hope in the compassion and mercy of the master. Job had material blessing beyond measure and God allowed Satan to take it all from him (including his health); yet, Job never blamed God for his misfortune and instead worshipped God in both plenty and want. He also repented "in dust and ashes" for he saw the impurity of self when confronted with the purity of God (Job 42). It is this clear sightedness that James seeks for his readers; an ability to endure the travails of the day because of the promise of tomorrow ("You also be patient. Establish your hearts, for the coming of the Lord is at hand.") Indeed, God has great purpose in the suffering of His saints, as God had great purpose in the suffering of His son ("Indeed we count them blessed who endure.")
In the first six verses of this chapter, James condemned the wealthy that had compassion on few and faith in self. Today's verses are intended to comfort the poor, or those experiencing persecution by the rich, extolling them to have faith in God and compassion on others ("Do not grumble against one another, brethren, lest you be condemned."). He calls for perseverance, and uses the farmer, the prophets, and Job as examples of patience and steadfastness. The Judge of all things could pound His gavel at any moment, and the accused must be ready to give an account ("Establish your hearts, for the coming of the Lord is at hand . . . Behold, the Judge is standing at the door!"). The child of God must "establish [his] heart." There is a call to resoluteness here. Christ could come back today. Better yet, the child of God should live as if Christ IS coming back today. The gavel is raised, and the eternal hand is flexed. The eyes of yesterday, today and tomorrow are gazing about the courtroom. As His eyes fall on each of the accused, time will stop and each will step forward with the account of forever. Establish your hearts now, for the beating you feel is fading into eternity.
e martë, 31 korrik 2007
James 5:1-12
Passage: Come now, you rich, weep and howl for your miseries that are coming upon you? Your riches are corrupted, and your garments are moth-eaten. Your gold and silver are corroded, and their corrosion will be a witness against you and will eat your flesh like fire. You have heaped up treasure in the last days. Indeed the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the reapers have reached the ears of the Lord of Sabaoth. You have lived on the earth in pleasure and luxury; you have fattened your hearts as in a day of slaughter. You have condemned, you have murdered the just; he does not resist you.
Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain. You also be patient. Establish your hearts, for the coming of the Lord is at hand. Do not grumble against one another, brethren, lest you be condemned. Behold, the Judge is standing at the door! My brethren, take the prophets, who spoke in the name of the Lord, as an example of suffering and patience. Indeed we count them blessed who endure. You have heard of the perseverance of Job and seen the end intended by the Lord -- that the Lord is very compassionate and merciful.
But above all, my brethren, do not swear, either by heaven or by earth or with any other oath. But let your "Yes," be "Yes," and your "No," "No," lest you fall into judgment.
Journal: The rebuke of the first six verses of this final chapter finds great application in our culture. The rebuke is not generally of wealth, but specifically of the worship of wealth. It is the very object of this worship that steals the soul -- it eats the flesh and fattens the heart ("Your gold and silver are corroded, and their corrosion will be a witness against you and will eat your flesh like fire . . ."; "You have lived on the earth in pleasure and luxury; you have fattened your hearts as in a day of slaughter."). It is the object of this worship that is patently temporal -- it corrupts, it is moth eaten, and it corrodes ("Your riches are corrupted, and your garments are moth-eaten . . ."; "Your gold and silver are corroded . . .").
If water has no outlet, it stagnates. It breeds mosquitoes, and it stinks. It is not potable, and is worthless. Wealth piled up for pleasure (current and future) is tantamount to stagnant water. Water that is released and keeps flowing becomes more and more pure. It does not stagnate, and is good for multiple uses. So it is with wealth. Riches that are used for God's glory are a pure offering, a form of worship to the provider of all things. It is the responsibility of the child of God to allow the abundance of this age to become abundance for God's glory. A child of God should be a spring flowing out of the ground, joining with other waters to become a pure sacrifice for God's glory. The child of God is to seek pleasure, but this pleasure cannot be sustained by decaying materiality. Rather, the pleasure sought by the child of God must be eternal, for it is in the presence of God that our pleasure is realized. It is in His very presence that our abundance overcomes stagnation and becomes a flowing blessing for all to enjoy.
Heard 'Round the House:
While this may be in contrast to today's journal, Ella (age almost three; down syndrome) used sign language for the first time yesterday by indicating she wanted more (my guess would be of a banana). This small thing is a rather big thing for her, as she progresses more and more away from that little girl in a shell that wasn't even walking when we first adopted her about 9 months ago from Colombia.
e hënë, 30 korrik 2007
James 4:13-17 (cont.)
Passage: Come now, you who say, "Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make a profit"; whereas you do not know what will happen tomorrow. For what is your life? It is even a vapor that appears for a little time and then vanishes away. Instead you ought to say, "If the Lord wills, we shall live and do this or that." But now you boast in your arrogance. All such boasting is evil. Therefore, to him who knows to do good and does not do it, to him it is sin.
Journal: There is an epic struggle here. On the one hand, there is the natural inclination of pride that results in the pursuit of self. On the other hand, there is an unnatural submission to the will of God that results in the pursuit of His glory. Most of the world does not struggle in the least, as a pursuit of the true God is non-existent and the pursuit of one's true self is the sole quest of life. Some of the world pays lip service to the struggle as they acknowledge a desire for God and pursue the desires of self. The struggle is over quickly for the training for the conflict is shallow and the resolve for the prize is weak. There are a few, however, that train for the struggle and fight the adversary daily. It is the well trained fighter that submits self to a much greater glory. ("Instead you ought to say, "If the Lord wills, we shall live and do this or that.") There is no room for arrogance in the attitude of submission. There is no room for submission in the attitude of arrogance. Hence, the great struggle. The unnatural pitted against the natural. The new self pitted against the true self. Again, James speaks quite practically. A child of God struggles to desire the life of a servant. Conversely, a servant to one's self desires the life chosen by Satan, and is in the constant pursuit of fool's gold.
Journal: There is an epic struggle here. On the one hand, there is the natural inclination of pride that results in the pursuit of self. On the other hand, there is an unnatural submission to the will of God that results in the pursuit of His glory. Most of the world does not struggle in the least, as a pursuit of the true God is non-existent and the pursuit of one's true self is the sole quest of life. Some of the world pays lip service to the struggle as they acknowledge a desire for God and pursue the desires of self. The struggle is over quickly for the training for the conflict is shallow and the resolve for the prize is weak. There are a few, however, that train for the struggle and fight the adversary daily. It is the well trained fighter that submits self to a much greater glory. ("Instead you ought to say, "If the Lord wills, we shall live and do this or that.") There is no room for arrogance in the attitude of submission. There is no room for submission in the attitude of arrogance. Hence, the great struggle. The unnatural pitted against the natural. The new self pitted against the true self. Again, James speaks quite practically. A child of God struggles to desire the life of a servant. Conversely, a servant to one's self desires the life chosen by Satan, and is in the constant pursuit of fool's gold.
e enjte, 26 korrik 2007
James 4:13-17
Passage: Come now, you who say, "Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make a profit"; whereas you do not know what will happen tomorrow. For what is your life? It is even a vapor that appears for a little time and then vanishes away. Instead you ought to say, "If the Lord wills, we shall live and do this or that." But now you boast in your arrogance. All such boasting is evil. Therefore, to him who knows to do good and does not do it, to him it is sin.
Journal: James is focusing on submission, or the lack thereof. If one is planning in such a way that human wisdom is elevated and the providence of God is devalued or disregarded, then such are the plans of fools. It is not an elimination of sound planning that is being suggested; rather, it is an encouragement to continually seek the will of God, and acknowledging God, in making one's plans. There is a current campaign slogan that centers on the maxim that "life is short," and implying, therefore, that one should live it to the fullest (with their product assisting in the quest, of course). There is some truth there. Life is short, and there is but one opportunity to live one's life for the glory of God. ("For what is your life? It is even a vapor that appears for a little time and then vanishes away.") There is too much of a tendency to discount that God places a person in a certain place at a certain time in divine history. There is too much of a tendency for a believer to be satisfied with attending church on Sunday morning, and dedicating the rest of one's time in the pursuit to "go to such and such a city, spend a year there, buy and sell, and make a profit." The glory of God is not a compartment that one pulls from once a week. The human condition is characterized by a lack of fulfillment. It screams at humanity from every corner. As a result, momentary fulfillment by worldly pursuits breeds arrogance and pride in the accomplishment of the moment. ("But now you boast in your arrogance. All such boasting is evil.") There is no real fulfillment there, for God's glory is not manifested in the human pursuit of self. The widow is out there. So is the orphan. And the friend in need. Over there is the professional that needs absolute truth. Right by the mom that needs encouragement. They are all out there, but there are few slowing down long enough to notice. ("Therefore, to him who knows to do good and does not do it, to him it is sin.") This is where God's glory is manifested, when a child of God stops gazing down the road and starts noticing (and assisting) his or her fellow travelers. As God said to the nation of Judah, through the prophet Jeremiah, in the midst of her apostasy, "Like cages full of birds, their houses are full of deceit; they have become rich and powerful and have grown fat and sleek. Their evil deeds have no limit; they do not plead the case of the fatherless to win it, they do not defend the rights of the poor. Should I not punish them for this? declares the Lord. Should I not avenge myself on such a nation as this?" [Jeremiah 5:27-29]
Journal: James is focusing on submission, or the lack thereof. If one is planning in such a way that human wisdom is elevated and the providence of God is devalued or disregarded, then such are the plans of fools. It is not an elimination of sound planning that is being suggested; rather, it is an encouragement to continually seek the will of God, and acknowledging God, in making one's plans. There is a current campaign slogan that centers on the maxim that "life is short," and implying, therefore, that one should live it to the fullest (with their product assisting in the quest, of course). There is some truth there. Life is short, and there is but one opportunity to live one's life for the glory of God. ("For what is your life? It is even a vapor that appears for a little time and then vanishes away.") There is too much of a tendency to discount that God places a person in a certain place at a certain time in divine history. There is too much of a tendency for a believer to be satisfied with attending church on Sunday morning, and dedicating the rest of one's time in the pursuit to "go to such and such a city, spend a year there, buy and sell, and make a profit." The glory of God is not a compartment that one pulls from once a week. The human condition is characterized by a lack of fulfillment. It screams at humanity from every corner. As a result, momentary fulfillment by worldly pursuits breeds arrogance and pride in the accomplishment of the moment. ("But now you boast in your arrogance. All such boasting is evil.") There is no real fulfillment there, for God's glory is not manifested in the human pursuit of self. The widow is out there. So is the orphan. And the friend in need. Over there is the professional that needs absolute truth. Right by the mom that needs encouragement. They are all out there, but there are few slowing down long enough to notice. ("Therefore, to him who knows to do good and does not do it, to him it is sin.") This is where God's glory is manifested, when a child of God stops gazing down the road and starts noticing (and assisting) his or her fellow travelers. As God said to the nation of Judah, through the prophet Jeremiah, in the midst of her apostasy, "Like cages full of birds, their houses are full of deceit; they have become rich and powerful and have grown fat and sleek. Their evil deeds have no limit; they do not plead the case of the fatherless to win it, they do not defend the rights of the poor. Should I not punish them for this? declares the Lord. Should I not avenge myself on such a nation as this?" [Jeremiah 5:27-29]
e mërkurë, 25 korrik 2007
James 4:1-12 (cont.)
Passage: Where do wars and fights come from among you? Do they not come from your desires for pleasure that war in your members? You lust and do not have. You murder and covet and cannot obtain. You fight and war. Yet you do not have because you do not ask. You ask and do not receive, because you ask amiss, that you may spend it on your pleasures. Adulterers and adulteresses! Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God. Or do you think that the Scripture says in vain, "The Spirit who dwells in us yearns jealously?" But He gives more grace. Therefore He says: "God resists the proud, But gives grace to the humble."
Therefore submit to God. Resist the devil and he will flee from you. Draw near to God, and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom. Humble yourselves in the sight of the Lord, and He will lift you up. Do not speak evil of one another, brethren. He who speaks evil of a brother and judges his brother, speaks evil of the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. There is one Lawgiver, who is able to save and to destroy. Who are you to judge another?
Journal: It is not that we are never to cast a discerning eye or to speak truth in the face of apostasy (Matthew 8:15-17; Titus 1:13 ["This testimony is true. Therefore, rebuke them sharply, so that they will be sound in the faith . . ."]; Titus 2:15; and Titus 3:10). Rather, it is that we are not to judge in hypocrisy or in pride ("Humble yourselves in the sight of the Lord, and He will lift you up.") It is the accusation not intended to make one "sound in the faith" but, rather, that is intended to cause dissension and derision that James decries ("He who speaks evil of a brother and judges his brother, speaks evil of the law and judges the law.") It is the slanderer that does not judge with the law but rather, by not submitting to the law, become a law unto themselves. Thus, the slanderer places themselves above the law, and become a god unto themselves (Proverbs 10:18 -- "He who conceals his hatred has lying lips, and whoever spreads slander is a fool."). It is unto God that repentance is required, and it is by God that justice is parceled. A judgment given in pride, and not given in humility, is a judgment outside of God's law (2 Timothy 3:1-5 -- "But mark this: There will be terrible times in the last days. People will be lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their parents, ungrateful, unholy, without love, unforgiving, slanderous, without self-control, brutal, not lovers of the good, treacherous, rash, conceited, lovers of pleasure rather than lovers of God - having a form of godliness but denying its power. Have nothing to do with them.").
Therefore submit to God. Resist the devil and he will flee from you. Draw near to God, and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom. Humble yourselves in the sight of the Lord, and He will lift you up. Do not speak evil of one another, brethren. He who speaks evil of a brother and judges his brother, speaks evil of the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. There is one Lawgiver, who is able to save and to destroy. Who are you to judge another?
Journal: It is not that we are never to cast a discerning eye or to speak truth in the face of apostasy (Matthew 8:15-17; Titus 1:13 ["This testimony is true. Therefore, rebuke them sharply, so that they will be sound in the faith . . ."]; Titus 2:15; and Titus 3:10). Rather, it is that we are not to judge in hypocrisy or in pride ("Humble yourselves in the sight of the Lord, and He will lift you up.") It is the accusation not intended to make one "sound in the faith" but, rather, that is intended to cause dissension and derision that James decries ("He who speaks evil of a brother and judges his brother, speaks evil of the law and judges the law.") It is the slanderer that does not judge with the law but rather, by not submitting to the law, become a law unto themselves. Thus, the slanderer places themselves above the law, and become a god unto themselves (Proverbs 10:18 -- "He who conceals his hatred has lying lips, and whoever spreads slander is a fool."). It is unto God that repentance is required, and it is by God that justice is parceled. A judgment given in pride, and not given in humility, is a judgment outside of God's law (2 Timothy 3:1-5 -- "But mark this: There will be terrible times in the last days. People will be lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their parents, ungrateful, unholy, without love, unforgiving, slanderous, without self-control, brutal, not lovers of the good, treacherous, rash, conceited, lovers of pleasure rather than lovers of God - having a form of godliness but denying its power. Have nothing to do with them.").
e martë, 24 korrik 2007
James 4:1-12 (cont.)
Passage: Where do wars and fights come from among you? Do they not come from your desires for pleasure that war in your members? You lust and do not have. You murder and covet and cannot obtain. You fight and war. Yet you do not have because you do not ask. You ask and do not receive, because you ask amiss, that you may spend it on your pleasures. Adulterers and adulteresses! Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God. Or do you think that the Scripture says in vain, "The Spirit who dwells in us yearns jealously?" But He gives more grace. Therefore He says: "God resists the proud, But gives grace to the humble."
Therefore submit to God. Resist the devil and he will flee from you. Draw near to God, and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom. Humble yourselves in the sight of the Lord, and He will lift you up. Do not speak evil of one another, brethren. He who speaks evil of a brother and judges his brother, speaks evil of the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. There is one Lawgiver, who is able to save and to destroy. Who are you to judge another?
Journal: I thought our relationship with God was one of joy. Why does James direct his brothers and sisters in Christ to turn their "laughter [to] mourning" and their "joy to gloom?" The context here is our approach to God, as we "draw near" to Him. As one makes this approach, a certain aspect of the environment becomes obvious. That is, God is holy and the one approaching is a dreadful sinner. This is where James sees his readers, and this is a solemn place to be. ("Cleanse your hands, you sinners; and purify your hearts, you double-minded.") Our communion with our Father suffers greatly if we are smug and satisfied. One cannot more fully appreciate God, and His suffering, until one appreciates the cause of His suffering, which is the sin of His children. The world laughs at sin. A child of God must be broken by sin. The world finds joy in earthly pleasures and vain pursuits. Children of God must "humble yourselves in the sight of the Lord, and He will lift you up." One does find joy in sweet communion with God. This sweet communion must recognize the suffering Savior, and this recognition is manifested in the brokenness over sin's captivation and allure. It is at the cross where we see God most clearly, and it is at the cross where He bore our sin most dearly. This should provoke our lamenting; and our mourning; and our weeping. Do you see Him hanging there? "Let your laughter be turned to mourning and your joy to gloom." Yet, the sin was laid low, while the redemption was raised high.
Heard 'Round the House:
Song (age 9) and Anna (age 7) were frightened a few days ago by a mystery show on channel 13 (I know, great parenting). They have been afraid to sleep in their own beds. Last night, as I was putting them to bed, I had this philosophical exchange with Anna.
Daddy: Anna, I want you to remember that God is in control of everything. Nothing and no one, including you, is outside of His eyesight. So, if you wake up in the middle of the night, I want you to think about that, turn over, and go back to sleep.
Daddy: Anna, I want you to remember that God is in control of everything. Nothing and no one, including you, is outside of His eyesight. So, if you wake up in the middle of the night, I want you to think about that, turn over, and go back to sleep.
Anna: God decides whether we live or we die.
[Pause]
Anna (continuing): I think I'll go with the living side.
e hënë, 23 korrik 2007
James 4:1-12 (cont.)
Passage: Where do wars and fights come from among you? Do they not come from your desires for pleasure that war in your members? You lust and do not have. You murder and covet and cannot obtain. You fight and war. Yet you do not have because you do not ask. You ask and do not receive, because you ask amiss, that you may spend it on your pleasures. Adulterers and adulteresses! Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God. Or do you think that the Scripture says in vain, "The Spirit who dwells in us yearns jealously?" But He gives more grace. Therefore He says: "God resists the proud, But gives grace to the humble."
Therefore submit to God. Resist the devil and he will flee from you. Draw near to God, and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom. Humble yourselves in the sight of the Lord, and He will lift you up. Do not speak evil of one another, brethren. He who speaks evil of a brother and judges his brother, speaks evil of the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. There is one Lawgiver, who is able to save and to destroy. Who are you to judge another?
Journal: These two admonishments, submission and resistance, have a certain cause and effect. Submission to authority, as though a slave to a master, finds its own resistance in human pride. The hesitance of submission starts early, as a child to a parent. The unity of submission is easily fractured, as the church to Christ. The perseverance of submission is easily detoured, as a nation to its rule of law. Since submission requires humility, there is a great temptation to eschew submission for one's own way and well being. One does not wish to pledge allegiance to an "unknown God." Yet, when this "unknown God" becomes known through His own regeneration of man's soul (that is, when man's pride submits in humility to God's great glory), the idea of submission is viewed through a different lens. It is here that man finds that submission, this adherence that one's life is lived for the glory of God and not for the glory of man, is not enslavement but instead freedom. It is a freedom from self, and the pursuit of self (which has the torment of Hell as its final destination). It is here that the devil must flee as well, for the one imprisoned has been set free. His tour of duty is over, and he is relegated to throwing rocks and curses from a distant hilltop. He has no power, and he has no hope. He is defeated and vanquished, a prisoner of his own jail. He is miserable and isolated, never to touch again the soul of a child of God. Each man claims a Lord. Those who submit, claim the Lord of lords. Those who cannot resist, claim the lord of this world. There is no middle ground; there is no coin flipped in eternity. Yes, these two admonishments, submission and resistance, have a certain cause and effect -- so live in submission to Him who made possible your resistance.
Therefore submit to God. Resist the devil and he will flee from you. Draw near to God, and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom. Humble yourselves in the sight of the Lord, and He will lift you up. Do not speak evil of one another, brethren. He who speaks evil of a brother and judges his brother, speaks evil of the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. There is one Lawgiver, who is able to save and to destroy. Who are you to judge another?
Journal: These two admonishments, submission and resistance, have a certain cause and effect. Submission to authority, as though a slave to a master, finds its own resistance in human pride. The hesitance of submission starts early, as a child to a parent. The unity of submission is easily fractured, as the church to Christ. The perseverance of submission is easily detoured, as a nation to its rule of law. Since submission requires humility, there is a great temptation to eschew submission for one's own way and well being. One does not wish to pledge allegiance to an "unknown God." Yet, when this "unknown God" becomes known through His own regeneration of man's soul (that is, when man's pride submits in humility to God's great glory), the idea of submission is viewed through a different lens. It is here that man finds that submission, this adherence that one's life is lived for the glory of God and not for the glory of man, is not enslavement but instead freedom. It is a freedom from self, and the pursuit of self (which has the torment of Hell as its final destination). It is here that the devil must flee as well, for the one imprisoned has been set free. His tour of duty is over, and he is relegated to throwing rocks and curses from a distant hilltop. He has no power, and he has no hope. He is defeated and vanquished, a prisoner of his own jail. He is miserable and isolated, never to touch again the soul of a child of God. Each man claims a Lord. Those who submit, claim the Lord of lords. Those who cannot resist, claim the lord of this world. There is no middle ground; there is no coin flipped in eternity. Yes, these two admonishments, submission and resistance, have a certain cause and effect -- so live in submission to Him who made possible your resistance.
e enjte, 19 korrik 2007
James 4:1-12 (cont.)
Passage: Where do wars and fights come from among you? Do they not come from your desires for pleasure that war in your members? You lust and do not have. You murder and covet and cannot obtain. You fight and war. Yet you do not have because you do not ask. You ask and do not receive, because you ask amiss, that you may spend it on your pleasures. Adulterers and adulteresses! Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God. Or do you think that the Scripture says in vain, "The Spirit who dwells in us yearns jealously?" But He gives more grace. Therefore He says: "God resists the proud, But gives grace to the humble." Therefore submit to God. Resist the devil and he will flee from you. Draw near to God, and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom. Humble yourselves in the sight of the Lord, and He will lift you up. Do not speak evil of one another, brethren. He who speaks evil of a brother and judges his brother, speaks evil of the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. There is one Lawgiver, who is able to save and to destroy. Who are you to judge another?
Journal: James drives home his core admonishment; that is, "friendship with the world is enmity with God." This was true with original sin in the Garden of Eden, where man befriended the prince of this world and became estranged from God. This is true today at work, where one may be tempted by the allure of pop culture or "innocent" gossip. The unbeliever gives a tip of the hat to God, asking for self gratifying blessing if speaking to God at all ("You ask and do not receive, because you ask amiss, that you may spend it on your pleasures."). Yet, the core belief system and resulting lifestyle are altogether too worldly and selfish. James describes this as adultery, an intercourse with the world that breaches a faithful and lawful relationship with God. This spiritual unfaithfulness is the mark of the unconverted, for there is a longing for what the world desires and there is a vacuum of a desire for God. Thus, there is a contrasting juxtaposition here; for a friend of the world is an enemy of God ("Whoever therefore wants to be a friend of the world makes himself an enemy of God."). This friend of the world, this enemy of God, becomes this way because of pride. Actually, the unbeliever does not become prideful, since pride is inherent in one's being, but rather never develops a God honoring humility. However, the one that resists the allure of the world and instead reaches for the glory of God has experienced God's grace ("Or do you think that the Scripture says in vain, "The Spirit who dwells in us yearns jealously?' But He gives more grace. Therefore He says: 'God resists the proud, But gives grace to the humble.'"). This "graceful" living may endure ridicule and resistance from the world, but it is in this endurance that the glory of God is greatly manifested and magnified to the world.
Journal: James drives home his core admonishment; that is, "friendship with the world is enmity with God." This was true with original sin in the Garden of Eden, where man befriended the prince of this world and became estranged from God. This is true today at work, where one may be tempted by the allure of pop culture or "innocent" gossip. The unbeliever gives a tip of the hat to God, asking for self gratifying blessing if speaking to God at all ("You ask and do not receive, because you ask amiss, that you may spend it on your pleasures."). Yet, the core belief system and resulting lifestyle are altogether too worldly and selfish. James describes this as adultery, an intercourse with the world that breaches a faithful and lawful relationship with God. This spiritual unfaithfulness is the mark of the unconverted, for there is a longing for what the world desires and there is a vacuum of a desire for God. Thus, there is a contrasting juxtaposition here; for a friend of the world is an enemy of God ("Whoever therefore wants to be a friend of the world makes himself an enemy of God."). This friend of the world, this enemy of God, becomes this way because of pride. Actually, the unbeliever does not become prideful, since pride is inherent in one's being, but rather never develops a God honoring humility. However, the one that resists the allure of the world and instead reaches for the glory of God has experienced God's grace ("Or do you think that the Scripture says in vain, "The Spirit who dwells in us yearns jealously?' But He gives more grace. Therefore He says: 'God resists the proud, But gives grace to the humble.'"). This "graceful" living may endure ridicule and resistance from the world, but it is in this endurance that the glory of God is greatly manifested and magnified to the world.
e mërkurë, 18 korrik 2007
James 4:1-12
Passage: Where do wars and fights come from among you? Do they not come from your desires for pleasure that war in your members? You lust and do not have. You murder and covet and cannot obtain. You fight and war. Yet you do not have because you do not ask. You ask and do not receive, because you ask amiss, that you may spend it on you pleasures. Adulterers and adulteresses! Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God. Or do you think that the Scripture says in vain, "The Spirit who dwells in us yearns jealously?" But He gives more grace. Therefore He says: "God resists the proud, But gives grace to the humble." Therefore submit to God. Resist the devil and he will flee from you. Draw near to God, and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom. Humble yourselves in the sight of the Lord, and He will lift you up. Do not speak evil of one another, brethren. He who speaks evil of a brother and judges his brother, speaks evil of the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. There is one Lawgiver, who is able to save and to destroy. Who are you to judge another?
Journal: James moves from the subject of chapter 3 (sins of the tongue and the pursuit of authentic wisdom) to yet another test of genuine salvation in chapter 4; that is, the attitude of the professed believer to the world. He begins with dissension within the physical Church ("Where do wars and fights come from among you?") This dissension is within the context of testing one's action against one's claim of salvation. Therefore, it goes to follow that disputes within the Church are often (though not always) the result of the interaction of believers and non-believers, those genuinely saved and those merely professing salvation. (See Matthew 13:24-30 concerning the parable of the wheat and the tares.) Since Satan has scattered the tares (weeds) among the wheat (the Children of God), it is incumbent to be wise concerning those with whom you place trust and confidence. Thus, external conflict within the Church is a by-product of internal conflict within the hearts of the members of the Church ("Do they not come from your desires for pleasure that war in your members?") Here, James is referencing the internal conflict of the fallen human condition, and the losing battle that a non-believer (whether or not professing faith in Christ) has against overcoming his or her natural sinful tendencies. A child of God has a resource to successfully fight against his or her warring members; that is, a reliance on the very presence of God ("Yet you do not have because you do not ask."). Conversely, the non-believer (whether or not professing faith in Christ) cannot overcome his or her sinful nature ("You lust and do not have . . . You murder and covet and cannot obtain . . ."). This inability to persevere in the face of temptation is because they refuse to submit to God, and instead depend upon themselves for their moral righteousness.
Journal: James moves from the subject of chapter 3 (sins of the tongue and the pursuit of authentic wisdom) to yet another test of genuine salvation in chapter 4; that is, the attitude of the professed believer to the world. He begins with dissension within the physical Church ("Where do wars and fights come from among you?") This dissension is within the context of testing one's action against one's claim of salvation. Therefore, it goes to follow that disputes within the Church are often (though not always) the result of the interaction of believers and non-believers, those genuinely saved and those merely professing salvation. (See Matthew 13:24-30 concerning the parable of the wheat and the tares.) Since Satan has scattered the tares (weeds) among the wheat (the Children of God), it is incumbent to be wise concerning those with whom you place trust and confidence. Thus, external conflict within the Church is a by-product of internal conflict within the hearts of the members of the Church ("Do they not come from your desires for pleasure that war in your members?") Here, James is referencing the internal conflict of the fallen human condition, and the losing battle that a non-believer (whether or not professing faith in Christ) has against overcoming his or her natural sinful tendencies. A child of God has a resource to successfully fight against his or her warring members; that is, a reliance on the very presence of God ("Yet you do not have because you do not ask."). Conversely, the non-believer (whether or not professing faith in Christ) cannot overcome his or her sinful nature ("You lust and do not have . . . You murder and covet and cannot obtain . . ."). This inability to persevere in the face of temptation is because they refuse to submit to God, and instead depend upon themselves for their moral righteousness.
e martë, 17 korrik 2007
James 3:13-18 (cont.)
Passage: Who is wise and understanding among you? Let him show by good conduct that his works are done in the meekness of wisdom. But if you have bitter envy and self-seeking in your hearts, do not boast and lie against the truth. This wisdom does not descend from above but is earthly, sensual, demonic. For where envy and self-seeking exist, confusion and every evil thing are there. But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy. Now the fruit of righteousness is sown in peace by those who make peace.
Journal: The "wisdom that is from above," a vertical wisdom, is derived from and in God. This wisdom is distinguished from the wisdom that is around us, a horizontal wisdom, that is derived from the striving of man. How does a man distinguish between vertical wisdom and horizontal wisdom? Do the two morph into one greater wisdom? Is this not what religion is all about, the quest of man to attain greater and greater wisdom, and occasionally nod his head to some higher power or force?
James instructs us how to distinguish between relative wisdom, the wisdom that changes with the latest revelation of man, and eternal wisdom, the wisdom that is based on the revelation of God to man. Not surprisingly, James defines this wisdom in action; that is, wisdom is defined by a man's life and not by the mere words of men. ("But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy.") The wise man has a peaceable and gentle spirit, strives to help those around him without regard to class or reward, and walks his talk. I see a man (or woman) who boldly lives out God's word, and yet does so in a way that makes it very difficult to criticize his action or motive, for his deed follows his word, and his word is intended to reach out to those in dire need. Do you see this wisdom, for is it not a wisdom that can be seen and not just heard. Wisdom is not Confucius, able to turn a word. Wisdom is Paul, enabled for the Word. This enablement produces fruit, the "fruit of righteousness."
Heard 'Round the House:
As I mentioned, Jill, Song (age 9; adopted from China) and Anna (age 7) went to Tulsa to Chinese Culture Camp last week. (You know, Tulsa, Oklahoma, that Asian hotbed; actually, it was in Tulsa because the adoption agency hosting the camp is based there). Jill said it put a tear in her eye to look around the room and see about 150 Chinese children that American families had adopted. Anna has always been proud that she went to China with mommy to get Song back in 1999 (Jill was pregnant with Anna when she went to Shanghai, and Anna used to claim that she remembers China because she poked her head out and looked around while they were there.) In any event, Anna was obviously impressed by the festivities as she announced this cultural regret on the way home from the camp --
Anna: "Mommy, why couldn't you have had me while we were over in China picking up Song. Then, I could have been Chinese . . ."
Anna: "Mommy, why couldn't you have had me while we were over in China picking up Song. Then, I could have been Chinese . . ."
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