Passage: "Come now, let us reason together," says the Lord. "Though your sins are like scarlet, they shall be as white as snow; though they are red as crimson, they shall be like wool. If you are willing and obedient, you will eat the best from the land; but if you resist and rebel, you will be devoured by the sword." For the mouth of the Lord has spoken.
Journal: What is this call to reason? God's justice has laid out His case of rebellion by His people, and God's mercy has delivered an invitation for His people to talk. His mercy requires obedience ("if you are willing and obedient . . ."), while His justice dictates punishment ("but if you resist and rebel . . ."). This is Judah's great opportunity to repent and turn to God for cleansing, and is a picture of the eternal decision of obedience over rebellion. Have you "reasoned together" with God? Are your sins still "like scarlet," or are they "white as snow?" Is your criminal act of rebellion still "red as crimson," or is it now "like wool?"
How does one "reason" with God? It is not a forum where we convince God that deep down we are good, and that our eternal scales of justice should tip in the direction of God's favor. Rather, it is our opportunity to admit how truly criminal we are compared to God's righteousness (scarlet and crimson evoke the thought of the hands of a murderer), and to repent of our sins and plead for His great mercy. Our reasoning is to admit our failure. Our reasoning is to express sorrow for our guilt. Our reasoning is to understand that God's justice demands punishment for our rebellion. Our reasoning is to comprehend that God, in order to protect His righteousness, will not ignore our sin.
When all the talking is finished, the message is clear. Children of Satan will bear their sins in Hell, for this is the bargain of their reasoning. Children of God have witnessed their sins drip down the body of Christ in scarlet and crimson streaks and, for reasons born by the grace of God alone, are secure in eternity "like wool," as "white as snow." For the mouth of the Lord has spoken.
Po shfaqen postimet me emërtimin Justification. Shfaq të gjitha postimet
Po shfaqen postimet me emërtimin Justification. Shfaq të gjitha postimet
e enjte, 23 gusht 2007
e enjte, 5 korrik 2007
James 2:21-26 (cont.)
Passage: Was not Abraham our father justified by works when he offered Isaac his son on the altar? Do you see that faith was working together with his works, and by works faith was made perfect? And the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him for righteousness." And he was called the friend of God. You see then that a man is justified by works, and not by faith only. Likewise, was not Rahab the harlot also justified by works when she received the messengers and sent them out another way? For as the body without the spirit is dead, so faith without works is dead also.
Journal: Justification by faith alone is significant. First, it provides hope for the vilest sinner, for God can call anyone at anytime from anywhere to a saving faith. It is His gift to give, and His gift is given to whom He chooses. Second, the child of God knows that the vilest sin that he or she has committed (or will commit) is forgiven on the merits of Christ's righteousness. The temporal consequences of this vile behavior remain, but the eternal penalty has been paid in full.
Therefore, James has great concern against mere intellectual faith or, as he puts it, a dead faith. For a dead faith cannot produce life and cannot bring glory to God. It is a living faith that will bring forth works, and in works that glorify God there is an evidence of saving and genuine faith. If luck is the residue of design (Branch Rickey), then works are the residue of faith. I was reading the Declaration of Independence to the kids last night, and it begins by proclaiming that some truths are self-evident. In the same manner, our gift of faith must be self-evident; self-evident in the manner of the life we lead and in the measure of works we undertake.
Journal: Justification by faith alone is significant. First, it provides hope for the vilest sinner, for God can call anyone at anytime from anywhere to a saving faith. It is His gift to give, and His gift is given to whom He chooses. Second, the child of God knows that the vilest sin that he or she has committed (or will commit) is forgiven on the merits of Christ's righteousness. The temporal consequences of this vile behavior remain, but the eternal penalty has been paid in full.
Therefore, James has great concern against mere intellectual faith or, as he puts it, a dead faith. For a dead faith cannot produce life and cannot bring glory to God. It is a living faith that will bring forth works, and in works that glorify God there is an evidence of saving and genuine faith. If luck is the residue of design (Branch Rickey), then works are the residue of faith. I was reading the Declaration of Independence to the kids last night, and it begins by proclaiming that some truths are self-evident. In the same manner, our gift of faith must be self-evident; self-evident in the manner of the life we lead and in the measure of works we undertake.
e mërkurë, 4 korrik 2007
James 2:21-26
Passage: Was not Abraham our father justified by works when he offered Isaac his son on the altar? Do you see that faith was working together with his works, and by works faith was made perfect? And the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him for righteousness." And he was called the friend of God. You see then that a man is justified by works, and not by faith only. Likewise, was not Rahab the harlot also justified by works when she received the messengers and sent them out another way? For as the body without the spirit is dead, so faith without works is dead also.
Journal: The term "justification" involves the child of God having been granted a right legal standing before God (that is, an imperfect sinner being able to remain in the presence of a perfect God; that is, God forgiving our sins and declaring a child of God as righteous in His sight). The protestant "reformation" a few centuries ago focused on "justification by faith alone," and was a departure from the teaching of the church that the quality of one's works brings justification before God. The clear teaching of Paul was that Abraham was justified before God by grace alone through faith alone.
So, is James contradicting Paul by maintaining that Abraham was "justified by works?" There appears to be no contradiction. First, James has already stated that salvation is ". . . a good and perfect gift from above" (James 1:17-18); second, James is quoting Genesis 15:6, which clearly sets forth that Abraham's righteousness is solely based on Abraham's faith (James 2:23); and, third, the event referenced by James (the sacrificial offering up of Isaac) occurred many years after Abraham had been declared righteous by God due to his faith.
So, what is the point that James is making? The reference to Abraham's obedience to God by being willing to offer his son Isaac as a sacrifice represents the genuineness of Abraham's faith; that is, the reality of the work of Abraham points to the reality of the faith of Abraham. His work did not justify him but, rather, his work indicated he was indeed justified. Therefore, rather than contradicting the teaching of Paul, the letter from James complements the teaching of Paul. A child of God is justified by faith alone. A child of God will demonstrate that justification by his works; a body of works that give glory to God by enjoying him forever. ("Do you see that faith was working together with his works, and by works faith was made perfect?")
Journal: The term "justification" involves the child of God having been granted a right legal standing before God (that is, an imperfect sinner being able to remain in the presence of a perfect God; that is, God forgiving our sins and declaring a child of God as righteous in His sight). The protestant "reformation" a few centuries ago focused on "justification by faith alone," and was a departure from the teaching of the church that the quality of one's works brings justification before God. The clear teaching of Paul was that Abraham was justified before God by grace alone through faith alone.
So, is James contradicting Paul by maintaining that Abraham was "justified by works?" There appears to be no contradiction. First, James has already stated that salvation is ". . . a good and perfect gift from above" (James 1:17-18); second, James is quoting Genesis 15:6, which clearly sets forth that Abraham's righteousness is solely based on Abraham's faith (James 2:23); and, third, the event referenced by James (the sacrificial offering up of Isaac) occurred many years after Abraham had been declared righteous by God due to his faith.
So, what is the point that James is making? The reference to Abraham's obedience to God by being willing to offer his son Isaac as a sacrifice represents the genuineness of Abraham's faith; that is, the reality of the work of Abraham points to the reality of the faith of Abraham. His work did not justify him but, rather, his work indicated he was indeed justified. Therefore, rather than contradicting the teaching of Paul, the letter from James complements the teaching of Paul. A child of God is justified by faith alone. A child of God will demonstrate that justification by his works; a body of works that give glory to God by enjoying him forever. ("Do you see that faith was working together with his works, and by works faith was made perfect?")
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