Credo Magazine

There is a new Evangelical online magazine coming soon, Credo.

Here is a description from their website:

Credo is Latin for “I believe.” From the early Church Fathers to the sixteenth-century Reformers to present-day Evangelicals, Christians have faithfully confessed the faith once for all delivered to the saints (Jude 1:3), over against error and heresy. Credo magazine seeks to situate itself in this biblical tradition by teaching “what accords with sound doctrine” (Titus 2:1)

Check out the list of contributors which includes Tom Schreiner, Greg Allison, and from Boyce College; Chad Brand and my Christian Theology professor, Owen Stachan

The first issue is due in October.

 

 

 

 

 

 

Reflections on Theology

This was too good not to share. To kick off our Christian Theology class, my professor, Owen Strachan (pronounced “stran”, rhymes with “man”) shared with us a few reflections to think on before we dive in. I hope you enjoy it as much as I did. And just to make sure I give credit where credit is due: Everything that follows is a direct quote or paraphrase from Professor Strachan’s lecture. Sources quoted in the lecture are otherwise specified.

Reflections on Theology

1. Theology is the study of God. We are studying God Himself from the Word of God.
2. Theology is thus the study of ourselves and our world.
1. John Calvin: “The sum of sacred doctrine is contained almost entire in these two parts: The knowledge of God and of ourselves.” In theology it is also very important that we study ourselves. The central assertion in Christian Theology is that by studying God you find out who you are.
3. Theology is a multisided enterprise. It involves learning but it also involves formation.
1. You do not study the Bible as a textbook. We do study the Bible but we study it not only to grow in knowledge of God but also to be transformed in our lives.
2. Jonathan Edwards: “God has endued the soul with two faculties: one is that by which it is capable of perception and speculation, or by which it discerns, and views, and judges of things; which is called the understanding. The other faculty is that by which the soul does not merely perceive and view things, but is some way inclined with respect to the things it views or considers; either is inclined to them, or is disinclined and averse from them; or is the faculty by which the soul does not behold things, as an indifferent unaffected spectator, but either as liking or disliking, pleased or displeased, approving or rejecting. This faculty is called by various names; it is sometimes called the inclination: and, as it has respect to the actions that are determined and governed by it, is called the will: and the mind, with regard to the exercises of this faculty, is often called the heart.”
3. In other words we have the understanding – that is the mind – and we have the affections – that is the heart. As we receive information, we are filtering and processing it, discerning whether it is true or not. That is understanding. Then with the heart and affections, we are either inclined or disinclined to what we are seeing or hearing. This applies directly to the study of theology. A right worship of God with the mind sees God for who he is, understands that knowledge to be true, and transforms that understanding into worship and affections from the heart, such that you know what is true and live according to it. Jesus said that even the demons have a right understanding of God, but their problem is that they do not love God. Their knowledge of God does not translate into heart affections for God. So the challenge in our Christian ministry is to engage our minds and our hearts in the study of God.
4. To quote Edwards again: “…every true disciple of Christ “loves him above father or mother, wife and children, brethren and sisters, houses and lands: yea, than his own life.” From hence it follows, that wherever true religion is, there are vigorous exercises of the inclination and will towards divine objects: but by what was said before, the vigorous, lively, and sensible exercises of the will, are no other than the affections of the soul.”
4. Theology also includes a negative element: Defense.
1. Defense is not very popular today. It has fallen out of favor in our day. The postmodern spirit encourages us to be listless in what we believe in and to not hold onto it too tightly. A lot of people will state what they believe but then say, “It is true for me.”
2. The Scriptures challenge us to hold the Faith so closely, that we will even give our lives for it. There are people who have gone before us who have given their lives to defend the gospel and to preserve the Scriptures.
3. 2 Timothy 1:13-14 “Follow the pattern of the sound words that you have heard from me, in the faith and love that are in Christ Jesus. By the Holy Spirit who dwells within us, guard the good deposit entrusted to you.” Guard it. If you are trying to understand you believe and then you are standing up for that Scriptural truth you are doing a profoundly biblical thing if you defend the gospel. People don’t want to be unpopular today. We want everyone to like us. We don’t want to be on bad terms with anyone. And that can mean that we don’t say that things are true and not true. But in the Scripture, the apostles and authors of the Bible do; is they defend the gospel. This is also related to the apologetic task of Theology. We defend the gospel and we try to persuade people of its truth. It is a good thing for you to be equipped to defend the Faith. There are going to be people who try to pervert it, who try to oppose it, and it is your call as a Christian, in some form, to defend the truth.
5. Theology is fundamentally an exercise in glorifying Christ.
1. Philippians 2:9-11 “Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.”
2. This is ultimately what we are after; the exaltation of Christ, in our study of Theology, in our proclamation of the gospel and the truth of the Bible, and in our daily Christian lives.
3. The Scriptures themselves are Christocentric. The theme of the Bible from every corner testifies to the supremacy of Jesus Christ. He is the one who is foretold and expected in the OT and he is the one who is proclaimed in the NT after he comes.
6. Because of all these things, theology is filled with truth, beauty, drama, and mystery.
1. Theology is filled with these things. Theology is not boring, and dry, and dusty as it sometimes is portrayed.
2. The moment you say that Jesus is Lord, you are making a most profound theological statement. And the moment you start living in such a way that proclaims that Jesus is Lord, you are living your life in the most profound theological way. Indeed all of life is dependent on Theology. If God is truth, then you order your life around that truth.
3. So as we begin our study of Theology, we are like Ezekiel who said “Such was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell on my face, and I heard the voice of one speaking” (Ezekiel 1:28. In other words, through God’s revelation, Ezekiel saw something of the glory of God. In our study of Theology we are going to see something of the glory of God. We see through a glass darkly. We do not see as we will in heaven. But will we see something that will grip us and that will lead us to fall in the dust and worship God.

 

Equipping the Saints

Today’s post is actually from notes and meditation on today’s sermon. The sermon mainly focused on Ephesians 4:11-16 but several observations were made from the beginning of the chapter 4 through verse 16:

Ephesians 4:1-16  I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called,  (2)  with all humility and gentleness, with patience, bearing with one another in love,  (3)  eager to maintain the unity of the Spirit in the bond of peace.  (4)  There is one body and one Spirit–just as you were called to the one hope that belongs to your call–  (5)  one Lord, one faith, one baptism,  (6)  one God and Father of all, who is over all and through all and in all.  (7)  But grace was given to each one of us according to the measure of Christ’s gift.  (8)  Therefore it says, “When he ascended on high he led a host of captives, and he gave gifts to men.”  (9)  (In saying, “He ascended,” what does it mean but that he had also descended into the lower regions, the earth?  (10)  He who descended is the one who also ascended far above all the heavens, that he might fill all things.)  (11)  And he gave the apostles, the prophets, the evangelists, the shepherds and teachers,  (12)  to equip the saints for the work of ministry, for building up the body of Christ,  (13)  until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ,  (14)  so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes.  (15)  Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ,  (16)  from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.

The speaker was ultimately giving a talk about Biblical Counseling. However he noted that Biblical Counseling is not primary, it is not an end in itself. Counseling, is a tool, among others, that we have for speaking the truth in love to one another.

Our speaker then went on to talk about work of ministry within the Church body. Here are two observations:

1. Christ is the cause of growth in the body.

2. Christ’s body, the Church, cases growth in itself by sharing Christ’s truth and sharing Christ’s love.

So we have a positive paradox which is self-reinforcing: Christ causes growth and we as the Church cause growth.

Notice that Christ calls us but he also gives. We are to “walk in manner worthy of the calling to which [we] have been called” (verse 1), but it is also Christ’s calling that equips us. Look at verse 7: ”But grace was given to each one of us according to the measure of Christ’s gift.”  Grace was given to each of us according to the measure of Christ’s gifts. Christ has given to each of us the full measure of his grace. Believe this promise. We are all as Christians called to the work of ministry and Christ has given us everything we need to fulfill our ministry. Not only has He given us the full measure of His grace but he has also given ”the apostles, the prophets, the evangelists, the shepherds and teachers” (verse 11). So we know Christ calls and we see several examples of His equipping the Body through what He has given. Likewise, just as Christ has equipped us, we then equip the saints for the work of ministry.

How does this play out? Though the building up of the body. Building up means growing up. The metaphor we see here is growing up from vulnerable children into mature manhood. We know that children are vulnerable in that they can be easily swayed and influenced because they are very impressionable. We are all in danger of such vulnerability from the world (which constantly tries to persuade us love worldly things above Christ), from Satan and his demons, and from our very own sin nature.

In building up the Body, we are growing up into “mature manhood, to the measure of the stature of the fullness of Christ” (verse 13). And we see that the result of growing up is that we are no longer “tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes” (verse 14).

How then as the Body do we cause this growth? By sharing Christ’s truth and sharing Christ’s love. In other words, speaking the truth in love.

When we think of speaking the truth in love we often think of the manner in which we speak. We know sometimes the truth is difficult to accept so when we think of speaking the truth in love, we think of speaking in a way that is loving and not harsh. But there is a greater application here to speaking the truth in love. When we are talking about equipping the saints from ministry, for the building up of the body of Christ, we mean speaking the gospel to one another. In other words, we speak the truth in love as we share with one another how the truth of the gospel applies to the specifics of our lives. It is coming to Christ through his Word, and encouraging and exhorting each other what the gospel of Jesus Christ would call us to do as we face all the various situations we encounter in this life.

And so as we do this, each one of us having been called and equipped by Christ we cause each other to grow up into Christ, “from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love” (verse 16).

So you can see this reinforcing relationship: Christ causing growth in the body, the body causing growth in itself, by speaking the truth in love, and the body being built up in love as each part of the body is working properly which is joined and held together by Christ. It is the natural outworking of the unity of love expressed in gospel community with Christ and the body; with Christ being the first cause through the full measure of his grace, his gifts to the body, and his equipping us to equip the saints for ministry.

As Christians, every one of us can do this because Christ has called us and not only called us, but given us the grace we need to do it.

Isn’t it amazing how God works, especially through his children, though we are weak and sinful, to accomplish his purposes and bring glory to Himself?

 

Look Unto Me : God Calls the Unrighteous

I recently picked up a great daily devotion book, Look Unto Me. It is a daily devotional based on Charles Spurgeon’s Morning by Morning. It has been edited and updated into modern language by Jim Reimann.

Today’s devotional focuses on God’s love and his mercy he offers through Jesus Christ in spite of our sin. All too often lost people think that they have to clean themselves up first before they can come to Christ; that God will only accept and forgive them once they’ve got their act together.

The text for today’s devotional comes from Job 40:4 “Behold, I am vile.”

Here are some highlights:

From the pen of Charles Spurgeon:

“If Job, Isaiah, and Paul  were all obliged to say, “I am vile,” the will you, poor sinner, be ashamed to join in the same confession? If divine grace does not eradicate all sin from believers, how can you expect to do it yourself? And if God loves people while theu are still vile, do you really think your vileness will prevent Him from loving you? Believe on Jesus, he calls you just as you are! If you trust “God who justifies the wicked” (Romans 4:5), “you are saved” (1 Corinthians 15:2). Oh, may the Holy Spirit give you saving faith in Him who receives even the vilest of sinners!”

Personal reflection:

My friends, it was not the righteous, but sinners that Jesus came to call. Jesus came to “seek and save the lost” (Luke 19:10). He came to save not “those who are well,” and “have no need of a physician, but those who are sick” (Mark 2:17). Come to Christ. Today is the day of salvation. Do not try to touch yourself up and try to make yourself something other than what you really are. Come at once as you are to God who justifies the wicked. Do not attempt to clean yourself up first. Remember that the Scriptures say that “While we were still sinners, Christ died for us” (Romans 5:8). He died for us while we were still sinners not after we had forsaken all our sins! My friends, that’s the whole point! You can’t clean yourself up on you own! You are powerless to do so! That’s why you need a Savior! Ephesians 2:4-5 says “But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ.” You see, before we come to Christ, we are dead in our sins. And what can a dead man do? A dead man cannot do anything, much less “get his act together first”!

Friend, if you have already come to Christ and trust in him alone for your salvation, never take this for granted. Do buy into the lie that you have to add anything to what Christ has already done for you. Your salvation is eternally secure and Christ’s perfect life and death on the cross is sufficient. Trust in him alone.

On the other hand, if you have not yet come to Christ, make this the day of salvation. Lay down your rebellion against God and surrender. There is nothing you can do to make yourself acceptable before God. He is calling you as a beggar so come to him as a beggar. If you will confess to God that you are a vile sinner and believe in your heart that Christ died to pay the penalty for all your sins, and that God raised him from the dead, you will be saved. You will be washed in the blood of Christ and you will be clean. Do you want to be clean? Do you think you can come to Christ. If you think you can come to Christ, you can, and you can be cleansed. You can be forgiven. But you must trust in Christ alone and not in yourself.

 

All I Have Is Christ

 

The Death of Osama : A Meditation on Justice

Father in Heaven,

I heard the news today that Osama bin Laden is dead. I thought I might be a little more exited if I ever heard this news, or perhaps a little more happy. What I do feel is a sense of completion as a soldier who had a small role in the war. Today other members of the Armed Forces who have have been involved in the war finally see one of the greatest goals of their mission accomplished.

I do not rejoice over his death but take comfort in the fact that justice has been done. Justice has been done and that is no small matter. It is a part of we are, made in your image that our souls cry out for justice. Lest we forget, that for those who are in Christ justice has also been done. But it is we who deserve the same fate as Osama for our sins. Yet, we did not receive the just penalty for our sins. It was Christ who bore our just punishment on the cross. You crushed your son for us! Is that justice? I deserve to be on that cross. It is I who deserve to die. But you O Lord, being rich in mercy because of your great love, even when I was dead in my sin, made me alive together with Christ and you have saved me by your grace!

I pray that I never take that for granted and that I never forget that I too am capable of the same atrocities that Osama committed because of the wickedness of my heart. So Father, while your justice has rolled down this day, we live in the reality that if you should count iniquities, no man could stand before you. It is only by the merit and the righteousness of Christ that I am able to stand before you blameless.

May this day serve as a clear reminder of the wickedness of sin, the price that it cost you, the mercy you have shown us, and the urgent need to share your gospel to the lost who face the reality of eternal torment and separation from you unless they repent. I pray that you would do this work in our hearts, and be pleased to use us to speak to them so that you may do the work in their hearts to bring them to repentance and salvation.

I pray in the great name of Jesus Christ our Lord,

Amen

 

The Book of James

The following is a paper on the book of James written for my New Testament Survey 2 class with Dr. DeKlavon

Plagiarism is defined as the wrongful appropriation, close imitation, or theft and publication, of another author’s language, thoughts, ideas, or expressions, and the representation of them as one’s own. You may NOT use any of my work for your own assignment.

The Book of James

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A Paper

Presented to

Dr. David DeKlavon

Boyce College

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In Partial Fulfillment

of the Requirements for BL 152 C

—————————

Micah N. Thornton

April 19, 2011

On my honor, I have neither give nor received improper assistance in the completion of this assignment.

the book of james

Introduction

The book of James is perhaps the most practical book in the New Testament. It is a book of applied wisdom for Christian living and no other book in the New Testament provides a clearer picture of faith in practice than the book of James. The book is full of instruction, rebuke, and encouragement similar to that of the teachings of Jesus. In fact, it is no exaggeration to call the book of James a practical commentary on the Sermon on the Mount.[1] For these reasons, the book of James is of indispensible value to Christians and to the Church.

Author

The book begins with these words: “James, a servant of God and of the Lord Jesus Christ” (1:1)[2]. But who is this James? Are there not several characters in the New Testament named James who could be possible authors of the book? There are at least four possibilities:[3] James the son of Zebedee (Matt 4:21), James the son of Alphaeus (Matt 10:3), James the father of Judas (Acts 1:13), and James “the Lord’s brother” (Gal 1:19).; James the father of Judas and James the son of Alphaeus can be immediately ruled out, simply because they are not very prominent in the New Testament. That leaves us with James the son of Zebedee and James the brother of Jesus. James the son of Zebedee did have a prominent role among the Twelve Disciples in the New Testament, but his martyrdom c. AD 44 (Acts 12:2)[4] rules him out (see Date of Writing). Having then narrowed the field down to James the brother of Jesus, we must examine his eligibility as the author.

Arguments for James’ Authorship

First of all, James the brother of Jesus is the most prominent James in the New Testament. Besides the fact that he was the half brother of Jesus, he eventually rose to become the ruling elder of the church of Jerusalem (Acts 12:17; Gal 2:9). Secondly, the book of James bears strong similarity not only with the Sermon on the Mount, but also with James’ language in Acts 15. For example, John MacArthur indicates that “the Greek infinitive verb chairein (“greetings”) appears in the New Testament only in James 1:1 and Acts 15:23.”[5] Thirdly, James has a particularly Jewish flavor to it with several references to the Old Testament, including four direct quotes. James is also the only New Testament author to use the title “Lord of Hosts” (5:4) for God; a title that is used for God 230 times in the Old Testament (Paul uses the term once, quoting from Isaiah). These Jewish characteristics of the book are consistent with James the brother of Jesus, who was a Jewish convert to Christianity, elder of the church in Jerusalem, and a member of the Jerusalem Council.

Arguments Against James’ Authorship

Some scholars have claimed that the Greek used in the book of James is too sophisticated for James, an uneducated Jewish peasant. They argue that the author of the book of James seems to use the Greek language with such style and ease that should it could not have come from the hand of an Aramaic speaking Galilean.[6] In response to this argument, we must not forget the strong influence of Hellenism in the Roman Empire that resulted in at least a bilingual Galilee. It is thus no irrational conclusion that James would have been competent in the Greek language. Furthermore, it would also be reasonable to conclude that James’ position as the head of the church in Jerusalem would require him to be competent in languages, as his position would have put him in regular contact with both Hebraic and Hellenistic Jewish Christians. One need not look any further than the Jerusalem Council to see an example of correspondence between James and Gentile Christians.

Another argument is that the author does not claim to be Jesus’ brother. This argument states that if the book of James were in fact written by James the brother of Jesus, he would have identified himself that way in order to add another layer of authority to the letter. In response, James certainly could have mentioned the fact that he was the brother of Jesus but did James really need to assert that? He was already recognized as an authority over the church in Jerusalem. He does not need to add more authority to his epistle because the fact of his authority is already established. Rather than take an overly authoritative approach, James establishes his role as a servant leader right from the beginning (Jas 1:1), a reference that Donald Guthrie says is “more becoming”.[7] Ironically, this same argument can be made in support of James as the author in the sense that it is a strong argument against pseudonymous authorship. An author who wanted to add greater authority to his work by writing under the name of James the brother of Jesus, would have made that explicitly clear rather than leaving it to speculation.

Yet another argument is that the author of James does not emphasize any major teachings or events from the life of Jesus. Those who argue this point say that if James were the author, he would have mentioned doctrinal teaching and major events from the life of his Lord and brother. In response, this is not the purpose of the book of James. “Such a claim overlooks James’ purpose in writing his epistle which . . . was practical, not doctrinal.”[8] Although James may not quote directly from the teachings of Jesus, a comparison of Matthew chapters five through seven reveals that James is in fact a practical commentary on Jesus’ Sermon on the Mount. From this comparison, it is evident that the author of James knew the teachings of Jesus and referenced them in writing this epistle.

Date and Place of Writing

Any certainty on the setting for the writing of the book of James depends on James the brother of the Lord being its author. With the case having already been made that he is the author, the most reasonable conclusion is that the book of James was written from Jerusalem. This conclusion is based on the fact that James was the elder of the church in Jerusalem. While this conclusion is not 100 percent definite, and it is not outside the realm of possibility that the book was written elsewhere, this still seems to be the most logical conclusion and has consensus among scholars that affirm James as the author.[9]

James was martyred in AD 62.[10] If James is the author of the epistle, the date of writing has to be before then. Among those who support James as the author, there are two main opinions on the date of writing. One opinion is before AD 50 and the other opinion is towards the end of James’ life c. AD 62. There are several factors to be considered.

No Mention of the Fall of Jerusalem

Jerusalem was destroyed by the Romans in AD 70. Needless to say, this was a major event Jewish history. Similar to our own recent history, where you do not have to watch the news very long before you hear a reference to the September 11^th attacks on the Pentagon and the World Trade Center, we would expect to hear some reference to the destruction of Jerusalem and the Temple if the book of James were written afterwards, especially for an event that would have been so very personal for James. At the very least, this pushes the date of writing back to before AD 70.

No Mention of Tension Between Jewish and Gentile Christians

There is no indication from the book of James of any controversy between Jewish and Gentile Christians similar to the events leading up to the Jerusalem Council. “The author either intentionally ignores this or else is unaware of it and both are inconceivable after it had become a burning issue.”[11] In other words, this suggests that the writing of James occurred before the Jerusalem council (before AD 50). It may be an argument from silence, but one might expect to find at least a passing mention of the controversy leading up to the Council from an elder that was on the Council.

Worldliness

James appears to be addressing Christians who have been influenced by worldliness to some extent. The thought is that this would place the writing of James closer to the end of his life because it would take more time for worldliness to invade the churches. However this argument proves not to be useful as “this consideration can really lead us nowhere in determining chronological questions.”[12] This argument is actually too subjective. Any church can succumb to worldliness, even in its early stages (see Galatians 1:6 for example).

Conclusion

None of these arguments determine a definitive date. All that can be said for certain is that James must be written before AD 62. However, the arguments that have been discussed here seem to point to a date closer to AD 50 than AD 62.

Recipients

The epistle is addressed to “the twelve tribes in the Dispersion” (1:1). By James’ use of “the twelve tribes”, we can conclude that he is writing to Jewish people. From the contents of the epistle, we can also determine that he is writing to Christians. “The over-all tone and general content of the letter rule out the possibility that it was written to unconverted people.”[13] “Dispersion,” was a term used to describe Jews who were scattered abroad beyond the land of Palestine. Two other verses in the New Testament help our understanding of this term: John 7:35 (“Does he intend to go to the Dispersion among the Greeks?”) and 1 Peter 1:1 (“To those who are elect exiles of the dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia”). So the book of James is addressed to Jewish Christians who lived outside of Palestine.

Occasion and Purpose

The occasion and purpose of the book of James seems somewhat difficult to discern. “There is little in James to suggest a particular event or set of circumstances which might have occasioned the letter.”[14] James covers a wide variety of topics that appear unrelated, suggesting that there is a more general purpose in mind. As previously mentioned, James is a book of practical wisdom. If we think of James as a book of wisdom, we can begin to see how all of these seemingly unrelated topics have one ultimate theme, just as the book of Proverbs covers many topics and has a unifying theme. Keeping this in mind, we may also consider how the book begins and ends. “The letter opens with a discussion concerning trials and closes with an appeal to render compassionate help to the brother who wanders from the truth.”[15] It may be concluded then, that the purpose of the book of James is to provide wise, practical counsel on how Christians are to live out their faith, respond to trials, and deal with worldliness.

Summary and Commentary

Chapter 1

James begins his epistle with a greeting to the twelve tribes in the Dispersion calling himself a servant of God and of the Lord Jesus Christ (1:1). He immediately begins to encourage his readers, telling them to face trials with joy because of the lasting, character building effect that trials have (1:2-4). James affirms that wisdom comes from God and exhorts the reader that if he is lacking in wisdom to ask God in faith without doubting (1:5-6), for the one who doubts is unstable, double-minded, and should not expect to receive anything from God (1:6-8). James then makes a slight transition, addressing wealth in order to put his argument into an eternal perspective. He encourages both the poor brother and the rich brother not to focus on earthly riches, for they are fleeting. In Christ they are on the same level, for if they remain steadfast under trial, their eternal riches will be the inheritance of the crown of life (1:9-12). Paul goes on to say that temptation and trials must not be confused. Trials are used by God, but temptation comes not from God, but from a man’s own sinful desires (1:13-15). Concluding this line of thought on trials, James affirms that every good and perfect gift, including trials (implicit from the context), comes from God. Even the gift of life is provided by God’s unchangeable will, through his word of truth (1:16-18).

Next, James transitions to the relationship between hearing and doing the Word of God. Christians must eager to hear the word, receive the word, put away all that is opposed to the word, and be doers of the word (1:19-21). Anyone who only hears the word but does not do it is deceived. James compares this deception to one who examines himself in the mirror. The one who examines himself in the “mirror” of God’s Word yet does nothing deceives himself. The one who looks into the word and responds by doing will be blessed (1:21-25). In fact, James warns those who are not doers that their religion is vain and that true religion is characterized by doing; such as visiting orphans and widows and guarding oneself against worldliness (1:25-28).

Practical Ideas

1. In all areas of our life we need to stay focused on the big picture. We can rejoice and take comfort in the fact that God is in control and he is ultimately for us. If our focus is too narrow, too concerned with the here and now, we will become easily discouraged when we face trials and easily discontented with our circumstances. Looking to the big picture of God’s eternal purposes, we can rejoice in trials knowing that God uses trials in our lives to help us to grow spiritually. We can be content in our circumstances knowing that we will ultimately receive our eternal reward which is eternal life.

2. It is important that we hear the Word of God but even more important than hearing God’s Word, we must obey by doing what it says. In Matthew 7 – the corresponding passage to James’ exhortation here – Jesus calls the man who hears his words and does not do them a fool (Matt 7:25). As we will see as the book of James develops, if we are not doers of the word, our faith is dead. True faith, “religion that is pure and undefiled before God” (1:27) is faith that is lived out in works of righteousness. It is not just keeping commandments; it is visiting widows, caring for orphans, and giving to the poor. In other words, doing God’s Word means loving and serving others just as Jesus Christ would.

Chapter 2

Once again drawing on the theme of the rich and the poor, James rebukes those who would show favoritism toward the rich man (2:1-4). James applies this principle to the character of God who has chosen the poor to be “rich in faith and heirs of the kingdom” (2:5). In fact, James exposes the foolishness of showing favoritism to the rich, for they are often the ones who are oppressors of the poor and blaspheme the name of God (2:6-7). Showing partiality is in direct contradiction to Jesus’ command to love your neighbor, and if you fail to observe this point of the law, you fail to observe the whole law. James says furthermore that the one who does not show mercy will likewise be shown no mercy at judgment. In other words, showing no mercy is equal to not doing the Word of God, and not doing the Word of God is evidence of faith that is dead (2:8-13).

Building on this idea, James says that to have faith without works is of no value. It is not saving faith, for it lacks the fruit that is evidence of true faith (2:14-17). To illustrate the difference, James points out that even the demons believe in God and shudder before him. In contrast, Abraham’s faith was active along with his works and shown by his obedience. James says this is why the Scriptures say that Abraham’s belief was counted to him as righteousness. Likewise, Rahab’s faith was proved by her works when she assisted the spies of Joshua (2:18-25). In fact, James says “faith apart from works is dead” (2:26), and that “a person is justified by works and not by faith alone” (2:24).

We must address an important issue at this point. Does James’ teaching contradict Paul when Paul says we are justified by faith (Rom 3:28; 5:1, Gal 2:16, 3:24)? An important distinction must be made here. Paul said that no one is justified by works of the law (Rom 3:20). James was talking about works of righteousness which are the result of true faith. In other words, Paul said that no one can secure salvation for themselves by keeping the law, while James said that saving faith produces faithfulness. James never suggested that good works secure saving faith. Likewise, Paul never suggested that saving faith does not result in good works.

Practical Ideas

1. Remembering that God has shown no favoritism towards us, we likewise should not show favoritism. Imagine if God’s purpose was not to save people from every tongue, tribe, and nation. Imagine if he only ever intended to save the Jewish people. If that were the case, most of us would have no hope. Praise God that the blood of Christ has “ransomed people for God from every tribe and language and people and nation” (Rev 5:9)! He has shown no partiality and has redeemed his people, not because they deserve it, but because he is faithful. As followers of Christ, let us also show no partiality towards others, but instead show mercy to all people regardless of age, race, nationality, social status or religious background.

2. Knowing that faith without works is dead is crucial, but what do we do with this knowledge? As Paul said, we must examine ourselves to see whether we are in the faith (2 Cor 13:5). Look at the examples of Abraham and Rahab. They were willing to sacrifice everything to follow the Lord. As we have already seen, being a doer of the word is more than just keeping at set of rules. We must be willing to serve the Lord sacrificially. So let us examine ourselves. Is there anything in our lives that we are clinging to that is keeping us from doing the will of God? If so, will we be willing to lay it aside and follow him? Let us always pray that God will help us to walk in living faith.

Chapter 3

Chapter three begins with James’ warning that not many should become teachers because they will be held to a higher standard in judgment, and because we all sin in many ways (3:1-2). The prime example he gives is our speech. James says that if anyone does not stumble in what he says, he is perfect and able to control the rest of his body (3:2). He compares the power the tongue has over the body to a bit in a horse’s mouth, the rudder that guides a mighty ship, or a forest fire that is started by a small flame. Likewise, James says that the tongue left unchecked is a force that has the power to defile our whole body and even destroy the course of our entire life (3:3-6). James goes to warn us that we must keep constant watch over our speech because the tongue cannot be tamed like man has tamed wild beasts and because it has the power to wound like a deadly poison (3:7-8). James laments that ungodly speech is inconsistent and incompatible with the speech that that ought to come from believers. If we bless God with our speech, how then could we turn right around and verbally attack a brother who is made in the image of God? James says that these things should not be so (3:9-10). Finally, James uses an illustration to show how our speech ultimately comes from what is in our heart. Just like a fig tree does not bear olives or a salt pond cannot yield fresh water, a wicked heart cannot produce loving speech (3:11-12).

Next, James writes about true wisdom. James says that if someone is wise and understanding, his wisdom will show in his conduct and with humbleness (3:13). He compares true wisdom that is of God and false, earthly wisdom which he calls demonic. False wisdom produces jealousy, selfish ambition, and disorder. True wisdom is pure, peaceable, and produces the fruit of righteousness (3:14-18).

Practical Ideas

1. We have seen from this chapter how destructive ungodly speech can be. Knowing this, we should apply the apostle Paul’s teaching when he say, “Let no corrupting talk come out of your mouths, but only such as is good for building up” (Eph 4:29a). We ought to be disciplined and intentional in our speech, speaking with gracious words so that we may build one another up in love.

2. We should strive for godly wisdom by honestly examining ourselves by the words in this chapter and see whether we are following false worldly wisdom, or true godly wisdom. If our conduct does not measure of to the fruits of godly wisdom, we are lacking in true wisdom. As we have already seen from James chapter one, if we lack wisdom, we should seek God in prayer and ask God for wisdom.

Chapter 4

In chapter four, James gives us a clear picture of how false worldly wisdom manifests itself. It results in sinful passions, hostility, and covetousness, which in turn results in compromise or as James puts it, “friendship” with the world (4:1-4). James says that friendship with the world is opposed to God and one who is a friend of the world is actually God’s enemy (4:4). God is a jealous God who created us with a spirit that should not be divided between him and the world (4:5). The remedy against worldliness is to humbly submit to God for his grace. God will draw near to and exalt those who are repentant and turn to him (4:6-10).

Moving on, James once again warns his readers of the dangers of slanderous speech which is opposed to the law (4:11).  “The reference is likely to the royal law of 2:8: ‘Thou shalt love thy neighbor as thyself’ [KJV].”[16] James says that one who disobeys this law sets himself above the law as judge of the law and is not a doer of the law. However, there is only one lawgiver and judge (he implies the lawgiver and judge is God). In other words, no man has any business speaking evil against his brother (4:11-12).

At the conclusion of chapter four, James rebukes the practice of boasting about future plans apart from God. He reminds the reader that our lives are but a vapor. Such boasting is arrogant and we ought to acknowledge that God is in control of the future. Whoever fails in this regard but knows it is the right thing to do sins (4:13-17).

Practical Ideas

1. If friendship with the world is enmity with God, we ought to be on our guard to not compromise with the world. This does not mean that we should shun the world completely and go start a monastic community. God created the world and we can and should enjoy all that he has created. We are also called to evangelize the world with the gospel. C. J. Mahaney has written, “The world we are not to love is the organized human civilization that is actively hostile to God and alienated from God.”[17] Like Paul says in Romans 12:2, we must not be “conformed to the image of this world.” We cannot allow ourselves to be influenced by that which is at enmity with God. We must test everything by the standard of God’s Word.

2. Draw near to God. In humbleness, let us submit ourselves to God’s will and seek his face in prayer and repentance. Psalm 51 says that God will never despise a broken and contrite spirit. It is when we approach God with a spirit of humility and true brokenness over our sin that James say that God will exalt us. When we do this, God will give “more grace” (4:6). When we draw near to God, God will draw near to us.

Chapter 5

At the beginning of chapter five, James rebukes the wealthy who have abused their wealth to oppress the poor (5:1-6). But seeing as how unrighteous wealthy people who oppress the poor are not who James is writing to, he is probably using this rebuke to make a point to his Jewish Christian audience. James writes, “Your riches have rotted and your garments are moth-eaten” (5:2). Therefore, it would not be unreasonable to conclude that James was warning them of the foolishness of coveting or putting confidence in wealth.

In verse six, James writes that the righteous person “does not resist” the unrighteous oppressor. This seems to be a reference to Jesus’ words: “Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also” (Matt 5:39). This is where James transitions into encouraging his Christian brothers to endure suffering with patience. As we patiently wait the return of Christ, we are to remain steadfast and not grumble against each other (5:7-9). James writes that for encouragement, we can look at the example of the prophets and Job. They all endured great suffering but remained steadfast. Despite their hardship, James calls them blessed (5:10-11a). We can take comfort in the fact that God is merciful and full of compassion and he is accomplishing his purposes even in our suffering (5:11b).

In addition to enduring trials with patience, James says that we are to avoid swearing oaths (5:12a). James is clearly recalling Jesus’ teaching on the frivolous nature of swearing: “Do not take an oath by your head, for you cannot make one hair white or black” (Matt 5:36). We cannot make our word anymore true or trustworthy by swearing an oath. Jesus said that will we give an account for every careless word we speak (Matt 12:36). Our words should true and trustworthy; otherwise we may be liable to judgment for swearing false oaths (5:12b).

Next, James writes about prayer. We should be prayerful in all situations: in suffering, when cheerful, when sick, and when we have sinned. When we are sick, we should call for the elders of the church to pray for us. We should also confess our sins to each other and pray for one another (5:13-16a). The prayers of the righteous should not be underestimated, for there is much power in the prayer of even one righteous person (5:16b-18).

Finally, James ends his letter with a plea to rescue those who have wandered away from truth (5:19-20). James has given a great deal of attention to the theme of living faith versus dead faith throughout this epistle. James is most likely speaking of people who have professed to be Christians but whose faith is actually dead. “‘Among you’ [5:19a] indicates they are in the believing church professing salvation. And every pastor knows the heartbreak caused by those who profess Christ yet turn their backs on Him.”[18] They may have at one point been close to the truth, but they have continued to wander away. James would have us pray for these people and share the gospel with them so they might truly repent, have their sins forgiven, and be saved from spiritual death (5:20b).

Practical Ideas

1. We are commanded in this passage to be longsuffering and patient in enduring hardship. James says that the righteous person does not resist the oppressor (5:6b). It is not our place to retaliate or seek retribution against those who would oppress or persecute us. Vengeance belongs to God and he will vindicate the righteous when Christ returns (Rom 12:9). Until then, we are called to be steadfast while we endure suffering and anticipate the day that Christ returns (5:7).

2. As Christians, it is absolutely vital that we be people of prayer. In all seasons of our lives, we should pray without ceasing (1 Thess 5:17). James also reminds us that not only should we pray, but we should ask in faith (1:6), with confident expectation that God will answer. So let us always seek the Lord in prayer, and let us never underestimate the power of prayer, for God listens and he answers.

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[1]John MacArthur, James The MacArthur New Testament Commentary (Chicago, IL: Moody Publishers, 1998), 2.

[2]All Scripture references are from the English Standard Version (ESV) unless otherwise stated.

[3]D.A. Carson, Douglas J. Moo, Leon Morris, An Introduction to the New Testament (Grand Rapids, MI: Zondervan, 1992), 410.

[4]Ibid.

[5]John MacArthur, James The MacArthur New Testament Commentary (Chicago, IL: Moody Publishers, 1998), 3.

[6]Donald Guthrie, New Testament Introduction, 4^th ed. (Downers Grove, IL: InterVarsity, 1990), 734.

[7]Ibid., 736.

[8]John MacArthur, James The MacArthur New Testament Commentary (Chicago, IL: Moody Publishers, 1998), 4.

[9]MacArthur, Carson, Moo, and Morris affirm their support for Jerusalem as the place of writing in the aforementioned sources.

[10]According to Josephus (Antiquities, XX, 9. I).

[11]Donald Guthrie, New Testament Introduction, 4^th ed. (Downers Grove, IL: InterVarsity, 1990), 750.

[12]Ibid., 751.

[13]Curtis Vaughn, James Founders Study Guide Commentary (Cape Coral, FL: Founders Press, 2003), 15.

[14]Ibid., 11.

[15]Ibid.

[16]Ibid., 93.

[17]C. J. Mahaney, Worldliness: Resisting the Seduction of a Fallen World (Wheaton, IL: Crossway Books, 2008), 25.

[18]John MacArthur, James The MacArthur New Testament Commentary (Chicago, IL: Moody Publishers, 1998), 285.

 

The Citadel of Self

O Lord, deliver me I pray. For I am weary and my soul is in distress. I feel as though I have grown stagnant, like I have fallen into the same old sinful pattern. I go throughout the various stations of the day, doing what is required to be done. I rise out of bed when it is required. I do my daily devotions when it is required. I keep this journal because it is required and though I have been doing so for some time now and experience some benefit from it, I wonder if I still would keep it were it not required. I get ready and go to work when it is required and because of money it is required. I do my daily reading because it is required, complete my writing assignments because it is required and study for tests because it is required for good grades. After all, I wouldn’t want anyone to think I was a failure or worst of all, lazy. I do what is required to do and when time requires me to do it; not that there is anything wrong with that in itself, except if it all done only for the sake of getting it done.

I go throughout the day for the most part in the world of my own thoughts; sometimes holy meditations, but most times just useless day dreams and sinful thoughts. It is a world that I escape in and out of, that I both cherish and despise, a world that I usually only lay aside when it is required that I pay attention to someone or something. All too often I remain in this world of day dreams even in the wrong setting only to alienate people when I say little to nothing, when much more that the bare minimum response would have been appropriate.

O Lord, this day, as with every day for the rest of my life, I need you to save me from myself. It’s not that I don’t believe that you have saved me from my sins; I surely do, but that I still have not fully broken out of this citadel of self, this world where only 1 person exists. Sure, I may leave this fortress at times and venture out into the world to love and serve others as you have called me to do, but I always return to the safety of the fortress of self-absorption don’t I?

O God, tear down these walls! Let me lose myself and be found only in you! May you be my fortress and my sovereign king and I your humble servant. Fill me with your Spirit until there is no more room for self. Fill me with your Spirit until my cup overflows and spills out into the lives of others as you use me in any way you choose. May I do everything for your glory and to honor you, with thankfulness and joy in my heart, knowing that everyday is an opportunity to take part in the privilege of serving you, and not simply because it is required.

Father, you have made us for yourself, and our hearts are restless until they find rest in you. Lord Jesus, my soul is restless unless I am fulfilling my purpose in you. Help me to live everyday as if you were risen from the grave yesterday and are coming back tomorrow. Maranatha! In your holy name I pray, Amen.

 

Survey of the Book of Proverbs

The following is my notes on Proverbs from Old Testament Survey 2, Boyce College, with Dr. Charles Draper

PROVERBS

• The book of Proverbs is a collection of previous collections. Most of the book is attributed to Solomon, which should not be surprising in view of the fact that we are told in Kings that Solomon wrote 3000 proverbs and 1005 psalms (which is interesting because we only have 1 psalm in the Book of Psalms attributed to Solomon)
• Solomon had a lifelong and profound interest in wisdom. One of his 700 wives was a princess of Egypt. Through that political Solomon no doubt had access to all things Egyptian and could well afford to pay for copies of all the Egyptian wisdom material available.
• Proverbs offers the viewpoint of traditional wisdom which is: Hard work pays off, success follows the right kind of effort, good is rewarded and evil is punished, and people suffer because of their own sins.
• The Book of Proverbs is intensely practical. In both Job and Ecclesiastes, there is some philosophical and speculative inquiry but in traditional wisdom, the focus is on the real, tangible, and the practical
• The Book of Proverbs promises to make the young who seek wisdom wise.

Types of Material in Proverbs

The Book of Proverbs does not contain all wisdom forms, in large part because of the purpose of Proverbs, but the following type of wisdom material may be found in the book.

1. The Proverb – A proverb is a concise, memorable statement on some aspect of truth, or life.
2. Admonitions – An admonition is urgent advice written either as a saying or as a discourse. As a saying: 16:3. As a discourse: 1:10-19.
3. Numerical Sayings – Numerical sayings list things that have something in common and are introduced by a statement like this: “There are six things God hates, indeed there are seven.” The numerical saying in 6:16-19 begins that way
4. Better Sayings – Follow a simple pattern such as A is better B, such as 21:19.
5. Rhetorical Questions – A question with an answer so obvious, you don’t need to answer it. This has since antiquity been a common device in public discourse which saves the speaker a lot of words. For example 30:4
6. Wisdom Poems – Teaches a series of moral lessons. Wisdom poems are often acrostics. In the English Bible we cannot recognize acrostic because we are reading the English translation. In Hebrew poetry an acrostic is where each section of the poem begins with a successive letter of the Hebrew alphabet. It is a mark of wisdom poetry both in Proverbs and in the book of Psalms. The most familiar such poem in Proverbs is 31:10-31, the portrait of a godly woman.
7. Example Stories – A relatively brief narrative that drives home a particular moral. An example from the teachings of Jesus would be the story of the two builders, Matthew 7:24-27

The book of Proverbs is a collection of previous collections of wisdom. How do we know this? Within the Book of Proverbs, every one of the sections of the book has a title in the text. And so we have the component parts of the Book of Proverbs

Component Parts of Proverbs

• Proverbs 1-8 Proverbs of Solomon
• Proverbs 9 A discourse on Wisdom by Solomon
• Proverbs 10:1-22:16 Proverbs of Solomon
• Proverbs 22:17- Proverbs 24 Words of the Wise
• Proverbs 25-29 Proverbs of Solomon Copied by the Men of Hezekiah
• Proverbs 30 The Saying of Agur
• Proverbs 31:1-9 The Words of King Lemuel
• Proverbs 31:10-31 Portrait of a Godly Woman

With regard to the date of Proverbs, what we know with certainty is it was assembled during or after the lifetime of the good king Hezekiah.

Themes in Proverbs

• The book begins by challenging three categories of people: the young, the simple, and the wise to seek wisdom.
  • Those categories are not named to be sure that they touch every demographic. The real point of it is the inclusion of the wise. The young are inexperienced and unfamiliar with life. The simple are those who do not seem to learn from life. One of the clear teachings of biblical wisdom is that knowledge puffs up. Proverbs begins by saying to the wise that even the wise must seek wisdom because complete wisdom is a pursuit that can never be finished.
• Proverbs recognizes the principle of order in both the spiritual and the natural realms.
• Proverbs presents God as just judge who honors and upholds order by rewarding the righteous and punishing the wicked.
• Proverbs is intensely practical.
  • A great deal of Proverbs is about relationships:
    • How to relate to one’s spouse. 12:4, 31:10-31
    • Relationships with one’s parents. 23:22
    • Relationships with children. 19:18
    • How to relate to those in authority. 16:10-15
    • How to relate to those under your authority. 27:23-27
    • How to relate to friends. 18:24
    • How to relate to enemies. 25:21,22
    • How to relate to the rich and to the poor. 14:20,21
    • How to relate to poverty or riches. 18:11, 30:7-9
• The teachers who gave us Proverbs were taught to recognize wisdom and folly from simple observation.
  • For instance, seeing the crumbling walls and neglected fields of the sluggard. By this observation Proverbs recognizes that poverty will destroy the lazy as surely as a bandit robs. Through wisdom and discipline, the wise can overcome this evil. According to Proverbs, this mindset and approach to life that demonstrates itself in pathological laziness is evil and it is terminal and destructive.
• The wise motivated by the knowledge that God’s orderly world, both spiritual and natural, operates because of order on a number of fixed principles, and those principles suggest standards which, when those standards are honored in the living of life, will normally produce the best result.
  • Wisdom is about probabilities. A proverb is not a promise. Putting some of the proverbs along with other material in little books titled “All the Promises of God” does not turn a proverb into a promise (It is an example of how dangerous it is for people to teach and preach outright nonsense simply because they don’t understand a particular kind of material in scripture). For example, the proverb “Train up a child in the way he should go and when he is old he will not depart from it.” It is not a promise. A proverb is a statement of what usually happens when things are done the way they should be done. Take John Hinckley Jr. for example; who attempted to assassinate and shot President Ronald Reagan in the third month of is presidency. Hinckley was raised in a loving, Christian home where every good influence was available to him. Do you know somebody who was raised well and did not turn out well. Likely, you do. What is true is that most of the time when people are raised well, they turn out well. Wisdom is about doing things well, doing things right, recognizing the highest probability for the right result is to do the right things and do them well. That aspect of biblical wisdom that we cannot see, and even though we know about it, we don’t live in a world that allows us to understand it but often doing things well and doing them the right way was a matter of survival. And so wisdom was not and should not be viewed as leisure activity of those ho want to explore this kind of material. It is material that should be the first resort, and not the last resort of people who care whether or not their lives produce what their lives should produce
• Proverbs presents a belief in ultimate vindication. One of those things that separates Israelite wisdom from the wisdom of all other nations is this hope and confidence that God will somehow balance the scales, vindicate the righteous even if it seems that will never happen. Proverbs is aware that the righteous may endure not only poverty but even death, but yet somehow, God will reward them. Proverbs 1:10-19, 17:1, 19:1.
• In Proverbs wisdom is gained through discipline. Wisdom is planted by instruction: Proverbs 4:3-4; 22:6.
• Wisdom is enhanced by correction. The wise recognize the necessity of this: Proverbs 10:13, 13:24, 23:13,14. “Rebuke a fool and he will hate you. Rebuke a wise man and he will thank you.”
  • “If in fact you may possess and strong streak of “I don’t want to hear it,” “Get out of my face,” “You can’t tell me what to do,” talk yourself out of that before you dead, or as an alternative before life beats you senseless and knocks it out of you.” – Dr. Draper

Theological Significance of Proverbs

• Proverbs offers the collected wisdom of many generations and challenges us, especially the young, to pursue wisdom. Great wisdom only comes by age, and experience. This generation is now more technologically literate and has more resources as a result of technology than any previous generation. But that is the only advantage, and technology does not alter the fundamental realities of life. Proverbs says wisdom is found in the advice of many counselors.
• Proverbs articulates the practical implications of the sovereignty of god. The doctrine of God is one of those doctrine defined and explained in wisdom. And living wisely is a result of ordering one’s life, recognizing that there is one and only one God who possesses all power. God is sovereign; therefore I will live in this way.
  • “Living faith cannot be separated from faithful living. There probably is no more dangerous flaw in practical terms in the way eternal security is usually understood than the idea that once the transaction with the Lord is made with the Lord, we are safe forever, therefore, no matter what, I’m safe.  Well, yeah, that is true. One thing, to my knowledge that has never been mastered, much less explained, is how one is unborn. The illustration of birth with relationship to personal salvation is an illustration chosen by Jesus. Now, my Christology would suggest to me that if that illustration led to a bogus conclusion, Jesus probably was smart enough to pick another illustration. However, not only the OT, but the NT teaches clearly, that if someone knows the Lord, it will affect the way they life. And so living at odds with what God demands, persistently, routinely, would call into question the relationship with God. It was not even a command, it was a statement of fact when Jesus said, “If you love me you will keep my commandments.” The book of James has been misunderstood a great deal. It has been suggested that James and Paul contradict each other, because James seems to link salvation with works. One of the punch lines to a James paragraph is that faith without works is dead. He says “Show me your faith without your works, and I will show you my faith by my works.’ Of course Paul says, “By works of the law is no man justified.” This discussion and contrast of the two usually leads to Ephesians 2:8-9, but James is a commentary on the Sermon on the Mount, and you will find no conflict with James and Jesus. So if in fact there is a grand conflict, then the conflict would be Jesus and James on one side, and Paul on the other. Of course, the reality is that the conflicts are imaginary. Paul, in his discussions of faith, and the implications of faith, his punch line can be reduced to an equation: Faith produces faithfulness. James can be reduced to an equation: Faith produces works. Faithfulness…works. How would faith demonstrate itself? In action. But of course, the final thing that destroys the illusion of contradiction is the fact that James was talking about works of righteousness, which are the result of faith. Works of the law and works of righteousness are two different things. And so James never suggested that good performance secures salvation. Nor did Paul ever suggest that salvation does not produce good performance.

 

Heart Corruptions

O God, may Thy Spirit speak in me that I may speak to thee. I have no merit, let the merit of Jesus stand for me. I am undeserving, but I look to Thy tender mercy. I am full of infirmities, wants, sin; Thou art full of grace.

I confess my sin, my frequent sin, my wilful sin; all my powers of body and soul are defiled: a fountain of pollution is deep within my nature. There are chambers of foul images within my being; I have gone from one odious room to another, walked in a no-man’s-land of dangerous imaginations, pried into the secrets of my fallen nature.

I am utterly ashamed that I am what I am in myself; I have no green shoot in me nor fruit, but thorns and thistles; I am a fading leaf that the wind drives away; I live bare and barren as a winter tree, unprofitable, fit to be hewn down and burnt. Lord, dost Thou have mercy on me?

Thou hast struck a heavy blow at my pride, at the false god of self, and I lie in pieces before Thee. But Thou hast given me another master and lord, Thy Son, Jesus, and now my heart is turned towards holiness, my life speeds as an arrow from a bow towards complete obedience to Thee. Help me in all my doings to put down sin and to humble pride. Save me from the love of the world and the pride of life, from everything that is natural to fallen man, and let Christ’s nature be seen in me day by day. Grant me grace to bear Thy will without repining, and delight to be not only chiselled, squared, or fashioned, but separated from the old rock where I have been embedded so long, and lifted from the quarry to the upper air, where I may be built in Christ for ever.

From The Valley of Vision collection of Puritan prayers