Standard Jet DBnb` Ugr@?~1y0̝cßFNq`7ߜ1(-`{6߱oC843y[e.|*|6͂@f_Љ$g'DeFx -bT4.0dv Y ] = 45S  Y   Y Y  Y Y  Y  Y  Y  r Y s Y E Y a Y d Y 2Y  Y   Y  jY ConnectDatabaseDateCreateDateUpdate FlagsForeignNameIdLvLvExtraLvModule LvPropName OwnerParentIdRmtInfoLongRmtInfoShortTypeni}  } }} YYIdParentIdName        OYS Y Y Y  Y 2ACMFInheritableObjectIdSID YObjectId Y] = 45SY  Y Y Y  Y  Y }Y  Y AttributeExpressionFlagLvExtra Name1 Name2ObjectId Ordernzf edY"ObjectIdAttribute -Y] = 45SY Y Y  Y  Y } Y }  Y   Y ccolumn grbiticolumnszColumnszObject$szReferencedColumn$szReferencedObjectszRelationship @  } }  K YYYszObject$szReferencedObjectszRelationshipYv1b N  : k & W  C t/ @@X  @@OJmJLJkQkiQ^JmYdbkWYfkmJL^Qk`kvkJMQk`kvkdL[QMmk`kvkhoQiYQk`kvkiQ^JmYdbkWYfkmdfYMbdmQk`kvkOL  @~  @ @           d k f  w)q@w)q@Topic Notes:@DDD88888886 @,)q@,)q@MSysRelationships;DDDDDDDDDDB ,)q@,)q@MSysQueries;88888888886 ,)q@,)q@MSysACEs;22222222220 ,)q@,)q@MSysObjects;88888888886 ,)q@,)q@MSysDb:.........., ,)q@,)q@Relationships;<<<<<<<<<<: ,)q@,)q@Databases;44444444442 ,)q@,)q@Tables;.........., jYNY Y d YTID TitleComments/YYIDPrimaryKeyHv1bLVAL{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Georgia;}{\f1\froman\fprq2\fcharset0 Times New Roman;}{\f2\fnil\fprq2\fcharset161 Gentium Greek;}{\f3\fnil\fcharset0 Georgia;}{\f4\froman\fprq2\fcharset0 TITUS Cyberbit Basic;}} {\colortbl ;\red0\green128\blue0;\red0\green0\blue0;\red0\green0\blue255;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\qc\lang1033\b\f0\fs36 GENERAL EPISTLES\par \f1\fs32\par \b0\f0\fs28 I. INTRODUCTION\par \pard\f1\fs24 There are twenty-one epistles in our present day canon of the NT. Thirteen are considered Pauline since most scholars consider Hebrews separate from his. There have been times when the Epistle to the Hebrews was listed among Paul's Epistles and other times among the General Epistles. At present most scholars keep it separate from both.\fs28\par \f0 Those epistles which were not addressed to a particular church were termed Catholic Epistles [Catholic means universal or general] or sometimes called General Epistles. \f1\fs24 According to the primary and original meaning of \lang1032\f2\u7952?\'f0\'e9\'f3\'f4\'ef\'eb\u8052? \'ea\'e1\'e8\'ef\'eb\'e9\'ea\'de\lang1033\f1 , it denotes an encyclical writing,\f0\fs28 We usually refer to them as General because the term Catholic now generally refers to the Roman Catholic Church. These seven epistles were kept together in the Canon so they are easily identified; James, First Peter, Second Peter, First John, Second John, Third John and Jude. \par \f1\fs24 \par In this sense Clement of Alexandria (\i Stromat.\i0 iv.) calls the Epistle of the Apostles and of the Church at Jerusalem addressed to Christian congregations according to \cf1\ul Act_15:22-29\cf0\ulnone an \lang1032\f2\u7952?\'f0\'e9\'f3\'f4\'ef\'eb\u8052? \'ea\'e1\'e8\'ef\'eb\'e9\'ea\'de\lang1033\f1 . \par So Origen (\lang1142\i contra Celsum\lang1033\i0 i. 63) calls the Epistle of Barnabas, the contents of which characterize it an encyclical writing, \lang1032\f2\'ea\'e1\'e8\'ef\'eb\'e9\'ea\'de\lang1033\f1 . \par EusebiusLVAL (\i Hist. Eccl.\i0 v. 18) reports that Apollonius reproached Themison, the Montanist, with having written in imitation of the Apostle (probably John) an \lang1032\f2\u7952?\'f0\'e9\'f3\'f4\'ef\'eb\u8052? \'ea\'e1\'e8\'ef\'eb\'e9\'ea\'de\lang1033\f1 . \par \par \f0\fs28 These seven epistles were being called Catholic as early as Apollonius in the third century. The title was also applied to them by Origin in his commentary on John (according to Eusebius (Hist. Eccl. 2:23). \fs24 At one time there were others that were added to this list such as\fs28 \f1\fs24 Apostolical Epistle (Acts 15), Acts of Peter, the Gospel according to Peter, the Preaching and the Revelation of Peter, Epistle of Barnabas, Epistle of the Apostles. The Book of Hebrews was at one time listed among them.\f0\fs28\par \f1\par \pard\sa200\sl276\slmult1\tx5955\f0 Paul has been called the Apostle of faith; John the Apostle of love, Peter the Apostle of hope. \f1\par \f0 These Epistles, moreover, are highly important as mirroring the condition of the Church during the latter period of the Apostolic age. In this respect they constitute an indispensable connecting-link between the Acts and the Pauline Epistles.\par \f1\fs24 These Epistles moreover acquaint us with the further developments of Church-life in the Apostolic age; with the springing up of the Ebionite and Gnostic weeds among the wheat of pure doctrine, and on the other hand, with the development of the more distinct, the dogmatically more conscious Apostolic and church-testimony. Ebionitism is perfectly drawn in symbolical characters not sufficiently appreciated\emdash in the Epistle of James (ch. \cf1\ul Jas_2:2\cf0\ulnone , etc.), in the first Epistle of John (ch. \cf1\ul 1Jn_2:22\cf0\ulnone , etc.), and probably also in the third of John (v. \cf1\ul 3Jn_1:9\cf0\ulnone ); Gnostic libertinism, on the other hand, is condemned in the Epistle of Jude, in the second of Peter (ch. 2), and in \cf1\ul 1Jn_4:1\cf0\ulnone , \par What the General (or Catholic) epistles add to tLVALhe NT is basically a demonstration that the OT is fulfilled in the NT or that the OT is shadow and NT is reality.\par \pard\fi360 Christianity is the fulfilment of the law of the Old Testament, hence the royal law of love, the law of liberty, of spiritual life, of unity; such as you will find in the teaching of James.\par Christianity is the fulfilment of the theocracy of the Old Testament, hence the real kingdom of God, the real royal priesthood, which, first a kingdom of suffering, finds its consummation in a kingdom of glory; such is the teaching of Peter.\par Christianity is the fulfilment of the old Covenant, of the sacraments of the Old Testament, hence the real circumcision and regeneration, hence the real passover, the real redemption and the real new human life as the principle of a real new world of the resurrection, the New Covenant of faith and the new covenant-jubilee of the communion of faith; such is the teaching of Paul.\par Christianity is the fulfilment of the worship of the Old Testament, hence the real eternal Divine worship of the completed word, of the completed Sabbath, of completed sacrifice and of the completed festive-church (Germ: \lang1031\i Fest-Gemeinde\lang1033\i0 .); such is the teaching of the Epistle to the Hebrews.\par Christianity is the fulfilment of all the symbolism of the Old Testament, and of all the symbolism of monotheism in general, on which the Old Testament is founded, hence the real new world in the development of its glorification (Germ. \lang1031\i Verkl\'e4rung\lang1033\i0 ) by the Personal Living Word in the threefold lustre of real light, real love and real life; such is the teaching of John.\par The Epistles of Peter are connected with the speeches of Peter in Acts, and the Gospel of Mark written under the direction of Peter. They form a connecting link between the doctrine of James and that of Paul.\par \pard\sa200\sl276\slmult1\tx5955 The fundamental idea of the \scaps First Epistle of Peter\scaps0 is \cf1\ul 1Pe_1:3-4\cf0\ulnone , the rLVALegeneration of Christians out of suffering unto an incorruptible inheritance. \fs28\par \pard\cf2\f3\fs29 JAMES\par \fs24 The book of James is entirely Jewish and could be placed in the OT except for the references to Jesus.\fs29\par \cf0\kerning28\f0\fs28 (1) The principles of this epistle are the principles of the Sermon on the Mount. There are more parallels to that Sermon in this epistle than can be found anywhere else in the New Testament in the same space. It presents the message of Jesus in contrast to the message of Paul. All of its terms and its allusions would recall familiar home scenes. \par (2) Their meeting-place is called \ldblquote your synagogue\rdblquote (\cf1\ul Jam_2:2\cf0\ulnone ). \par (3) Abraham is mentioned as \ldblquote our father\rdblquote (\cf1\ul Jam_2:21\cf0\ulnone ). \par (4) God is given the Old Testament name, \ldblquote the Lord of Sabaoth\rdblquote (\cf1\ul Jam_5:4\cf0\ulnone ). \par (5) The law is not to be spoken against nor judged, but reverently and loyally obeyed. It is a royal law to which every loyal Jew will be subject. It is a law of liberty, to be freely obeyed (\cf1\ul Jam_2:8-12\cf0\ulnone ; \cf1\ul Jam_4:11\cf0\ulnone ). \par (6) The sins of the flesh are not inveighed against in the epistle, but those sins to which the Jews were more conspicuously liable, such as the love of money and the distinction which money may bring (\cf1\ul Jam_2:2-4\cf0\ulnone ), worldliness and pride (\cf1\ul Jam_4:4-6\cf0\ulnone ), impatience and murmuring (\cf1\ul Jam_5:7-11\cf0\ulnone ), and other sins of the temper and tongue (\cf1\ul Jam_3:1-12\cf0\ulnone ; \cf1\ul Jam_4:11\cf0\ulnone , \cf1\ul Jam_4:12\cf0\ulnone ). \par (7) The illustrations of faithfulness and patience and prayer are found in Old Testament characters, in Abraham (\cf1\ul Jam_2:21\cf0\ulnone ), Rahab (\cf1\ul Jam_2:25\cf0\ulnone ), Job (\cf1\ul Jam_5:11\cf0\ulnone ), and Elijah (\cf1\ul Jam_5:17\cf0\ulnone , \cf1\ul Jam_5:18\cf0\ulnone ). The whole atmosphere of the epistle is Jewish.\par \cLVALf2\kerning0\f3\fs29\par 1PETER\par \par \pard\fi360\cf0\fs28\ldblquote When thou art converted, strengthen thy brethren,\rdblquote \cf1\ul Luk_22:32\cf0\ulnone . Acting on this, the charge given to him by Jesus, Peter wrote to the strangers of the dispersion. He indicates the design of his writing himself, in \cf1\ul 1Pe_5:12\cf0\ulnone \ldblquote I have written briefly, exhorting and testifying that this is the true grace of God, wherein ye stand.\rdblquote \par \par They were already Christians, who needed no foundation; who required comfort in their tribulation and encouragements to a holy life. The sifting period of believers had partly come already, and was partly approaching; the roaring of the lion that threatened to devour the faithful, was already heard. On this account, the Apostle abounds in exhortations to vigilance and soberness, to right preparation and readiness, to fidelity in confession and life, and endeavours to cast the bright beams of hope of the approaching day of glory into the night of suffering they were about to encounter. He would have them triumph over the sufferings of this present time, with a stedfast look on Christ and their heavenly inheritance. The testimony of Christ is richly interwoven with such repeated encouragements. \par \par 2 PETER\par \par \scaps This\scaps0 Epistle is designed to be a encouraging memorial addressed to believers, standing and already established in the truth, as appears plainly from \cf1\ul 2Pe_1:12-15\cf0\ulnone . The first Epistle deals with warnings against dangers and enemies from without; the second warns Christians against the more dangerous enemies from within, and exhorts them to vigilance and resistance to the deceivers and scoffers, who had gradually crept into the Christian churches. \ldblquote Beware, lest ye also, being led away with the error of the wicked, fall from your own stedfastness,\rdblquote (\cf1\ul 2Pe_3:17\cf0\ulnone ).\emdash\ldblquote Use with all diligence the received gifts of grace to the furtherinLVALg of your holiness,\rdblquote \cf1\ul 2Pe_1:3\cf0\ulnone , etc, The rich contents of the Epistle concentrate in this exhortation. The motives to a holy life are chiefly taken from the consideration of the nearness of the coming of Christ and the catastrophes connected with that event, \cf1\ul 2Pe_3:11-13\cf0\ulnone , etc. The deceivers against whom Peter warns his readers, are described not so much intellectually as morally. They are libertines, antinomists, living in uncleanness, unrighteousness and covetousness, according to the promptings of their own lusts, \cf1\ul 2Pe_2:10-14\cf0\ulnone , some of whom scoffed at the truth, and particularly at the coming of Christ, \cf1\ul 2Pe_3:3-4\cf0\ulnone . \par \par 1JOHN\par \par The Gnostic doctrine was beginning to make its inflence felt within the Christian community and the Christians needed a standard to distinguish between truth and error. The Gnostics believed several Greek Myths including the idea that all matter is evil and spirit is good. Therefore Jesus could not have come in the flesh. Their three major doctrines that confused the Christians were (1) walking in the light (2) being sons of God and (3) Knowing God. John gave the Christians three tests whereby they could examine false doctrines (1) Righteousness (2) Love and (3) obedience to true doctrine.\par \par 2JOHN\par \par \pard\fi360\sa60\f0 In the beginning verses the keynote of the Epistle is struck - truth. The writer testifies his love for his correspondent and her children \ldblquote in truth\rdblquote ; this love is shared by all who \ldblquote know the truth\rdblquote (\cf1\ul 2Jo_1:1\cf0\ulnone ), and it is \ldblquote for the truth's sake which abideth in us, and it shall be with us for ever\rdblquote (\cf1\ul 2Jo_1:2\cf0\ulnone ). What follows (\cf1\ul 2Jo_1:4-9\cf0\ulnone ) is in effect an epitome of the 1st Epistle. After declaring his joy at finding certain of her children \ldblquote walking in truth,\rdblquote he proceeds to expound, quite in the style of the 1st ELVALpistle, what \ldblquote walking in truth\rdblquote is. It is to love one another (\cf1\ul 2Jo_1:5\cf0\ulnone ; compare \cf1\ul 1Jo_2:7-11\cf0\ulnone ); but this love is manifested in keeping God's commandments (\cf1\ul 2Jo_1:6\cf0\ulnone ; compare \cf1\ul 1Jo_5:2\cf0\ulnone , \cf1\ul 1Jo_5:3\cf0\ulnone ); and no less in stedfast adherence to the genuine doctrine of the Gospel (compare \cf1\ul 1Jo_3:23\cf0\ulnone ). \ldblquote For many deceivers are gone forth into the world, even they that confess not that Jesus Christ cometh in the flesh\rdblquote (\cf1\ul 2Jo_1:7\cf0\ulnone ; compare \cf1\ul 1Jo_4:1-3\cf0\ulnone ). Then follows an exhortation to stedfastness (\cf1\ul 2Jo_1:8\cf0\ulnone ), and a warning that whoever in the name of progress departs from this teaching \ldblquote hath not God,\rdblquote while he who abides in it \ldblquote hath both the Father and the Son\rdblquote (\cf1\ul 2Jo_1:9\cf0\ulnone ; compare \cf1\ul 1Jo_2:23\cf0\ulnone , \cf1\ul 1Jo_2:14\cf0\ulnone ). This leads up to the immediately practical point, a warning to extend no hospitality and show no friendliness to the false teachers (\cf1\ul 2Jo_1:10\cf0\ulnone , \cf1\ul 2Jo_1:11\cf0\ulnone ); and the Epistle closes with the hope of a speedy and joyful meeting \ldblquote face to face\rdblquote of the writer and his correspondent, to whom he conveys greetings from the children of her \ldblquote elect sister.\rdblquote\par \pard\fi360\f3\par 3 JOHN\par \par \f0 It concerns a certain episode in the history of one of the churches under the writer's supervision, and incidentally furnishes character-sketches of two of its members, the large-hearted and hospitable Gaius, to whom it is written, and the loquacious, overbearing Diotrephes; also of the faithful Demetrius, by whose hand probably the letter is sent.\f3\par \par JUDE\par \par \pard\fi360\sa60\f0 The writer of this short epistle calls himself Jude or Judas (\cf3\f4\u921?\u787?\u959?\u965?\u769?\u948?\u945?\u962?\cf0\f0 , \i\f4 Iou\u769?das\i0\f0 ). His name was aLVAL common one among the Jews: there were few others of more frequent use. Two among the apostles bore it, namely, Judas, mentioned in \cf1\ul Joh_14:22\cf0\ulnone (compare \cf1\ul Luk_6:16\cf0\ulnone ), and Judas Iscariot. Jude describes himself as \ldblquote a servant of Jesus Christ, and brother of James\rdblquote (\cf1\ul Jud_1:1\cf0\ulnone ). The James here mentioned is no doubt the person who is called \ldblquote the Lord's brother\rdblquote (\cf1\ul Gal_1:19\cf0\ulnone ), the writer of the epistle that bears his name. The opening sentence of Jude simply affirms that the writer is a \ldblquote servant of Jesus Christ.\rdblquote \par \par \pard\sb120\sa240\qc\kerning28 II. The Occasion of Its Composition.\par \pard\fi360\sa60\kerning0 Jude, after his brief introduction (\cf1\ul Jud_1:1\cf0\ulnone , \cf1\ul Jud_1:2\cf0\ulnone ), explains very definitely why he writes as he does. He indicates distinctly his anxiety on behalf of the saints (\cf1\ul Jud_1:3\cf0\ulnone ): \ldblquote Beloved, while I was giving all diligence to write unto you of our common salvation, I was constrained to write unto you exhorting you to contend earnestly for the faith which was once for all delivered unto the saints.\rdblquote He had received very distressing knowledge of the serious state into which the Christian brotherhood was rapidly drifting, and he must as a faithful servant of Jesus Christ exhort them to steadfastness and warn them of their danger. \par \par \pard\sb120\sa240\qc\kerning28 III. Description of the Libertines and Apostates.\par \pard\sb120\sa240\kerning0\b 1. Cunning Foes.\par 2. Perverters of Grace and Deniers of Christ.\par 3. Censorious and Arrogant Detractors.\b0\par \b 4. Ignorant Slanderers and Brutish Sensualists.\par 5. Hypocrites and Deceivers.\b0\par \b 6. Grumblers, Fault-Finders, Pleasure-Seekers, Boasters, Parasites.\b0\par \b 7. Schismatics and Sensualists.\b0\par Peter had prophesied that these would come into the church and Jude declares that they had arrived.\par \paLVALr \par \pard\fi360\f3\par \par }  jCc> ` ;  _ B 3ӏJAM 4b&/ӏJAM 3biӏ1PE 1bȄ|ӏJUDEbӏ3JO Uӏ2JO Iӏ 1JO 5L>ӏ1JO 4Є5ӏ1JO 311ӏ1JO 2v(ӏ1JO 1Ï2PE 3 Ï 2PE 2hÏ 2PE 1*Ï 1PE 54Ï 1PE 4Ï 1PE 3Ï1PE 2>Ï1PE 1a<$ÏJAM 5lÏJAM 4a,oJAM 3a3[JAM 2*AJAM 1LINTROLVAL{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Georgia;}{\f1\froman\fprq2\fcharset0 Times New Roman;}{\f2\fnil\fcharset0 Georgia;}{\f3\fnil\fprq2\fcharset0 MS Sans Serif;}{\f4\fnil\fprq2\fcharset161 Gentium Greek;}} {\colortbl ;\red0\green128\blue0;\red0\green128\blue128;\red255\green0\blue0;\red0\green0\blue0;\red0\green255\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\sa200\sl276\slmult1\qc\tx5955\lang1033\b\f0\fs28 JAMES\par \pard\kerning28\b0 The Epistle of James is the most Jewish writing in the New Testament though there are several writings to the Jews.\par The Gospel according to Matthew was written for the Jews. \par The Epistle to the Hebrews is addressed explicitly to them. \par The Apocalypse is full of the spirit of the Old Testament. \par The Epistle of Jude is Jewish too. \par Yet all of these books have more of the distinctively Christian element in them than we can find in the Epistle of James. \par If we eliminate two or three passages containing references to Christ, the whole epistle might find its place just as properly in the Canon of the Old Testament as in that of the New Testament, as far as its substance of doctrine and contents is concerned. \par \par That could not be said of any other book in the New Testament. There is no mention of the incarnation or of the resurrection, the two fundamental facts of the Christian faith. \par \par There is no suggestion that the Messiah has appeared and no presentation of the possibility of redemption through Him. \par We have here an epistle practically ignoring the life and work of Jesus and every distinctively Christian doctrine, and without a trace of any of the great controversies in the early Christian church or any of the specific features of its teachings. \par \pard\fi360\sa60\b\par \b0 It preaches a gospel of good works, based upon love to God and love to man. It demands liberty, equality, fraternity for all. It enjoins humility and justice and peace. \par It prescribes sinLVALgleness of purpose and steadfastness of soul. It requires obedience to the law, control of the passions, and control of the tongue. Its ideal is to be found in a good life, characterized by the meekness of wisdom. \par \pard\sb120\sa240\qc II. Author of the Epistle\par \pard\fi360\sa60\kerning0 The address of the epistle states that the writer is \ldblquote James, a servant of God and of the Lord Jesus Christ\rdblquote (\cf1\ul Jam_1:1\cf0\ulnone ). The tradition of the church has identified this James with the brother of our Lord. Clement of Alexandria says that Peter and James and John, who were the three apostles most honored of the Lord, chose James, the Lord's brother, to be the bishop of Jerusalem after the Lord's ascension (Euseb., He, II, 1). This tradition agrees well with all the notices of James in the New Testament books. After the death of James the brother of John, Peter was thrown into prison, and having been miraculously released, he asked that the news be sent to James and to the brethren (\cf1\ul Act_12:17\cf0\ulnone ). This James is evidently in authority in the church at this time. In the apostolic conference held at Jerusalem, after Peter and Paul and Barnabas had spoken, this same James sums up the whole discussion, and his decision is adopted by the assembly and formulated in a letter which has some very striking parallels in its phraseology to this epistle (\cf1\ul Act_15:6-29\cf0\ulnone ). When Paul came to Jerusalem for the last time he reported his work to James and all the elders present with him (\cf1\ul Act_21:18\cf0\ulnone ). In the Epistle to the Galatians Paul says that at the time of one of his visits to Jerusalem he saw none of the apostles save Peter and James the Lord's brother (\cf1\ul Gal_1:18\cf0\ulnone , \cf1\ul Gal_1:19\cf0\ulnone ). At another visit he received the right hand of fellowship from James and Cephas and John (\cf1\ul Gal_2:9\cf0\ulnone ). At a later time certain who came from James to Antioch led Peter into backsliding from his former position LVALof tolerance of the Gentiles as equals in the Christian church (\cf1\ul Gal_2:12\cf0\ulnone ).\par All of these references would lead us to suppose that James stood in a position of supreme authority in the mother-church at Jerusalem, the oldest church of Christendom. He presides in the assemblies of the church. He speaks the final and authoritative word. Peter and Paul defer to him. Paul mentions his name before that of Peter and John. When he was exalted to this leadership we do not know, but all indications seem to point to the fact that at a very early period James was the recognized executive authority in the church at Jerusalem, which was the church of Pentecost and the church of the apostles. \par \pard\b\f1\par \cf2\b0\f0 (\cf1\ul Jas_1:1\cf2\ulnone )\cf0 \cf3 James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad [en dee-as-por-ah'], greeting.\par \cf0\par \pard\fi216\sa60\b\f2 James:\b0 \cf1\ul Mat_10:3\cf0\ulnone , \cf1\ul Mat_13:55\cf0\ulnone ; \cf1\ul Mar_3:18\cf0\ulnone ; \cf1\ul Luk_6:15\cf0\ulnone ; \cf1\ul Act_1:13\cf0\ulnone , \cf1\ul Act_12:17\cf0\ulnone , \cf1\ul Act_15:13\cf0\ulnone , \cf1\ul Act_21:18\cf0\ulnone ; \cf1\ul Gal_1:19\cf0\ulnone , \cf1\ul Gal_2:9\cf0\ulnone , \cf1\ul Gal_2:12\cf0\ulnone ; \cf1\ul Jud_1:1\cf0\ulnone \par \b a servant:\b0 \cf1\ul Joh_12:26\cf0\ulnone ; \cf1\ul Rom_1:1\cf0\ulnone ; \cf1\ul Phi_1:1\cf0\ulnone ; \cf1\ul Tit_1:1\cf0\ulnone ; \cf1\ul 2Pe_1:1\cf0\ulnone \par \b to:\b0 \cf1\ul Exo_24:4\cf0\ulnone , \cf1\ul Exo_28:21\cf0\ulnone , \cf1\ul Exo_39:14\cf0\ulnone ; \cf1\ul 1Ki_18:31\cf0\ulnone ; \cf1\ul Ezr_6:17\cf0\ulnone ; \cf1\ul Mat_19:28\cf0\ulnone ; \cf1\ul Act_26:7\cf0\ulnone ; \cf1\ul Rev_7:4\cf0\ulnone \par \b scattered:\b0 \cf1\ul Lev_26:33\cf0\ulnone ; \cf1\ul Deu_4:27\cf0\ulnone , \cf1\ul Deu_28:64\cf0\ulnone , \cf1\ul Deu_30:3\cf0\ulnone , \cf1\ul Deu_32:26\cf0\ulnone ; \cf1\ul Est_3:8\cf0\ulnone ; \cf1\ul Eze_12:15\cf0\ulnone ; \cf1\ul Joh_7:35\cf0\ulnone ; \cf1\ul AcLVALt_2:5\cf0\ulnone , \cf1\ul Act_8:1\cf0\ulnone , \cf1\ul Act_15:21\cf0\ulnone ; \cf1\ul 1Pe_1:1\cf0\ulnone \par \b greeting:\b0 \cf1\ul Act_15:23\cf0\ulnone , \cf1\ul Act_23:26\cf0\ulnone ; \cf1\ul 2Ti_4:21\cf0\ulnone\par \pard\f0\par Although James was a half-brother to Jesus he calls himself His bond-servant. He writes to the Jewish Christians scattered throughout the world. The word \i greeting\i0 here is literally Rejoice. James lets us know that regardless of the trials we go through we have much to rejoice about.\par \par [\b and the Lord Jesus Christ\b0 ] this can be translated \ldblquote\b even\b0 (\i kai\i0 ) the Lord Jesus Christ.\par \cf3\f1\par \cf0\f0 OUTLINE\par 1 Working patience through trials\par 2 Obedience that accompanies faith\par 3 Restraining the unbridled tongue\par 4 Keeping calm in conflicts\par 5 Suffering and sick saints\par \cf4\f1\fs23\par \pard\fi-360\li360\cf0\fs24 THE SALUTATION OF THE SERVANT OF THE LORD JESUS CHRIST TO THE TWELVE TRIBES IN THE DISPERSION. REFERENCE TO THE VARIOUS TEMPTATIONS TO WHICH THEY ARE EXPOSED, AND TO THE JOYFUL DESIGN OF THE SAME: THEIR CONSUMMATION\par \pard\qc\scaps Chapter.\scaps0 1:1\endash 11\par \par \pard\fi-540\li540\cf5\b\f0\fs28 Jam 1:1 If James was the brother of Jesus why did he say servant instead of brother?\par \cf0\b0\par \pard\cf3 (Jas 1:2) My brethren, count it all joy when ye fall into divers temptations;\par \cf0\par \pard\fi216\sa60\b\f2 count:\b0 \cf1\ul Jam_1:12\cf0\ulnone ; \cf1\ul Mat_5:10-12\cf0\ulnone ; \cf1\ul Luk_6:22\cf0\ulnone , \cf1\ul Luk_6:23\cf0\ulnone ; \cf1\ul Act_5:41\cf0\ulnone ; \cf1\ul Rom_8:17\cf0\ulnone , \cf1\ul Rom_8:18\cf0\ulnone , \cf1\ul Rom_8:35-37\cf0\ulnone ; \cf1\ul 2Co_12:9\cf0\ulnone ; \cf1\ul 2Co_12:10\cf0\ulnone ; \cf1\ul Phi_1:29\cf0\ulnone , \cf1\ul Phi_2:17\cf0\ulnone ; \cf1\ul Col_1:24\cf0\ulnone ; \cf1\ul Heb_10:34\cf0\ulnone ; \cf1\ul 1Pe_4:13-16\cf0\ulnone \par \b divers:\b0 \cf1\ul Heb_11:36-38\cf0\ulnone ; \cf1\ul 1Pe_1:6-8\cf0\ulnone ; \cf1\ul LVAL 2Pe_2:9\cf0\ulnone ; \cf1\ul Rev_2:10\cf0\ulnone\par \pard\f0\par These temptations or trials take such forms as sickness, poverty, bereavement, persecution and a multitude more. Ordinarily we do not consider rejoicing when any of these things afflict us. But James knows that God has a purpose in our trials (\cf1\ul Rom_8:28-29\cf0\ulnone ). They are not to destroy us but to build us.\par \cf3\f1\par \cf0\i\f0 Life is a grindstone. Whether it grinds you down or polishes you up depends on what you are made of.\b\f1\par \cf4\b0\i0\f3\fs17\par \pard\fi-540\li540\cf0\f1\fs28\par \cf5\b\f0 Jam 1:2 Should you count it joy to fall into sinful temptations? What kind of temptations are we speaking of here?\par Jam 1:2 What benefit is there in trials?\par \cf0\b0\par \pard\cf3 (Jas 1:3) Knowing \i this\i0 , that the trying of your faith worketh patience.\par \pard\fi-540\li540\cf0\f1\par \pard\fi216\sa60\b\f2 that:\b0 \cf1\ul Rom_5:3\cf0\ulnone , \cf1\ul Rom_5:4\cf0\ulnone , \cf1\ul Rom_8:28\cf0\ulnone ; \cf1\ul 2Co_4:17\cf0\ulnone \par \b patience:\b0 \cf1\ul Rom_2:7\cf0\ulnone , \cf1\ul Rom_8:25\cf0\ulnone , \cf1\ul Rom_15:4\cf0\ulnone ; \cf1\ul Col_1:11\cf0\ulnone ; \cf1\ul 2Th_1:4\cf0\ulnone , \cf1\ul 2Th_3:5\cf0\ulnone ; \cf1\ul Heb_10:36\cf0\ulnone , \cf1\ul Heb_12:1\cf0\ulnone ; \cf1\ul 2Pe_1:6\cf0\ulnone\par \pard\fi-540\li540\f1\par \pard\f0 FAITH TEST\par Notice that faith will follow a certain sequence.\par 1. FAITH We begin by having faith. We believe something is going to happen, or that something is possible, or that God will answer our prayer.\par 2. WORK Then we put our faith to work. Faith without works is dead. (\cf1\ul Jam_2:20\cf0\ulnone )\par 3. TRIAL You will notice, soon after you begin putting faith to work that a trial comes. \par 4. PATIENCE This test of faith will give you patience.\par 5. EXPERIENCE Through this waiting period you will have valuable character building experiences (\cf1\ul Rom_5:4-5\cf0\ulnone ).\par 6. HOPE These experiences build your hLVAL!ope that God will complete the work and you will receive what you originally believed for.\par 7. RESULTS Finally your faith is productive and God answers in a way you could have never expected.\par \par \cf5\b What happens when you go from step one to step 7 and by\_pass the other steps? \cf0\b0 God will then put what you received by faith to this same steps and you find yourself going through what you missed.\b\f1\par \cf4\b0\par \pard\qc\cf0\b\f0 FALLACY OF THE PROSPERITY DOCTRINE\par \pard\b0 (\cf1\ul Jam_1:3\cf0\ulnone )\par \par \tab The primary reason that the prosperity doctrine has never worked is because it is based on covetousness and God considers covetousness as "idolatry" (\cf1\ul Col_3:5\cf0\ulnone ).\par \par \tab Those who advocate quick prosperity play on the base nature of man which is greedy. They love to tickle the ears with such promises because it guarantees them an audience, and they, themselves hope to find their bonanza some day. \par \par \tab They show only one side of the lesson on finances, the side of reward. They have a tendency to avoid the other side which is to work hard for what we receive in life. Men have tried every way possible to escape the verdict in the Garden of Eden that man will eat his bread by the sweat of his face.\par \par Look, for example, at the steps faith is supposed to take, and notice how the prosperity preacher skips from number one to number seven\emdash bypassing the necessary steps in between.\par \par The reason God rewards such a faith process is because He knows the danger of a person having riches. Your chances are slim that you will serve God when you have more than you need. Throughout the Book of Deuteronomy God warned Israel of the prosperity of the land making them forget their God (\cf1\ul Deu_8:11-18\cf0\ulnone ).\par \par Notice how one-sided the prosperity doctrine is. They love to emphasize these Scriptures and ignore those on diligence and working for what you get.\par \par SCRIPTURES THEY LOVE\par LVAL" \par \pard\fi-720\li1440\cf1\ul 3Jo_1:2\cf0\ulnone\emdash I wish above all things that you would prosper\par \cf1\ul Mat_7:7-8\cf0\ulnone\emdash Ask and you will receive\par \cf1\ul Mat_21:22\cf0\ulnone\emdash All things you shall ask in prayer, believing, you shall receive\par \cf1\ul Mat_17:20\cf0\ulnone\emdash If you have the faith of a grain of mustard seed...nothing shall impossible to you\par \cf1\ul Gen_13:2\cf0\ulnone\emdash Abraham was exceeding rich\par \cf1\ul Luk_19:2\cf0\ulnone\emdash Zacchaeus was a very rich man \par \cf1\ul Pro_18:11\cf0\ulnone\emdash The rich man's wealth is his strong city\par \cf1\ul Pro_19:4\cf0\ulnone\emdash Wealth makes many friends\par \cf1\ul Psa_37:4\cf0\ulnone\emdash He will give you the desires of your heart\par \pard\f1\par \f0 SCRIPTURES THEY IGNORE\par \par \pard\fi-720\li1440\cf1\ul 1Ti_6:5-17\cf0\ulnone\emdash Godliness with contentment is great gain\par \tab Having food and raiment, be content\par \tab The rich fall into temptation and a snare and into many foolish and hurtful lusts, which drown men in destruction and perdition\par \tab The love of money is the root of all evil\par \tab Charge them that are rich not to be high-minded and not trust in uncertain riches\par \cf1\ul Jam_1:10\cf0\ulnone\emdash The rich should rejoice in that he is brought low\par \cf1\ul Jam_2:5\cf0\ulnone\emdash God has chosen the poor, the rich will oppress you\par \cf1\ul Mat_6:19-21\cf0\ulnone\emdash Do not lay up treasure on earth\par \cf1\ul Mat_6:24\cf0\ulnone\emdash No man can serve two masters, God and money\par \cf1\ul Luk_16:19-31\cf0\ulnone\emdash Only one man is ever mentioned as being in hell, and that was for not giving of his wealth to the poor\par \cf1\ul Job_31:24-25\cf0\ulnone\emdash If I have made gold my hope, if I rejoiced because my wealth was great, and because my hand had gotten much\par \cf1\ul Pro_13:7-8\cf0\ulnone\emdash Some make themselves rich and have nothing\par \cf1\ul Pro_23:4-5\cf0\ulnone\emdash Labor not to be rLVAL#ich\par \cf1\ul Ecc_5:10-11\cf0\ulnone\emdash He that loves silver will not be satisfied...when goods increase they are increased that eat them\par \cf1\ul Pro_28:20\cf0\ulnone , \cf1\ul Pro_28:22\cf0\ulnone\emdash He who makes haste to be rich will not be innocent...he has an evil eye\par \cf1\ul Psa_37:16\cf0\ulnone\emdash A little the righteous has is better than riches of wicked\par \cf1\ul Pro_10:2-3\cf0\ulnone\emdash Treasures of wickedness profit nothing\par \cf1\ul Pro_11:4\cf0\ulnone\emdash Riches profit not in the day of wrath\par \cf1\ul Pro_11:28\cf0\ulnone\emdash He that trusts in riches shall fall\par \cf1\ul Pro_15:6\cf0\ulnone\emdash Much treasure in house of righteous\par \cf1\ul Pro_15:16\cf0\ulnone\emdash Better is little with fear of God than great treasure and trouble\par \cf1\ul Pro_20:21\cf0\ulnone\emdash Quick inheritance will not be blessed\par \cf1\ul Pro_28:6\cf0\ulnone\emdash Better a poor man who is upright than wealth of wicked\par \cf1\ul Ecc_5:13-14\cf0\ulnone\emdash Sore evil, riches kept for the owners to their hurt...they perish by evil travail\par \cf1\ul Eph_4:28\cf0\ulnone\emdash The reason to gain money in labor is to give to others\par \cf1\ul Mat_19:24\cf0\ulnone\emdash It is easier for a camel to go through the eye of a needle than for a rich man to enter heaven\par \cf1\ul Mat_13:22\cf0\ulnone\emdash Deceitfulness of riches destroys man who is among thorns\par \cf1\ul Psa_62:10\cf0\ulnone\emdash When riches increase do not set your heart on them\par \pard\f1\tab\par \cf5\b\f0 Jam 1:3 Why does faith have to be tried to be of any value?\par \cf0\b0\par \cf3 (Jas 1:4) But let patience have \i her\i0 perfect work, that ye may be perfect and entire, wanting nothing.\par \cf0\par \pard\fi216\sa60\b\f2 let:\b0 \cf1\ul Jam_5:7-11\cf0\ulnone ; \cf1\ul Job_17:9\cf0\ulnone ; \cf1\ul Psa_37:7\cf0\ulnone , \cf1\ul Psa_40:1\cf0\ulnone ; \cf1\ul Hab_2:3\cf0\ulnone ; \cf1\ul Mat_10:22\cf0\ulnone ; \cf1\ul Luk_8:15\cf0\ulnone , \cf1\ul Luk_21:19\cf0\uLVAL$lnone ; \cf1\ul Gal_6:9\cf0\ulnone \par \b perfect and:\b0 \cf1\ul Jam_3:2\cf0\ulnone ; \cf1\ul Pro_4:8\cf0\ulnone ; \cf1\ul Mat_5:48\cf0\ulnone ; \cf1\ul Joh_17:23\cf0\ulnone ; \cf1\ul 1Co_2:6\cf0\ulnone ; \cf1\ul Phi_3:12-15\cf0\ulnone ; \cf1\ul Col_4:12\cf0\ulnone ; \cf1\ul 2Ti_3:17\cf0\ulnone ; \cf1\ul Heb_13:21\cf0\ulnone ; \cf1\ul 1Pe_5:10\cf0\ulnone ; \cf1\ul 1Jo_4:17\cf0\ulnone , \cf1\ul 1Jo_4:18\cf0\ulnone \par \b wanting:\b0 \cf1\ul Jam_1:5\cf0\ulnone ; \cf1\ul Mat_19:20\cf0\ulnone ; \cf1\ul Mar_10:21\cf0\ulnone ; \cf1\ul Luk_18:22\cf0\ulnone ; \cf1\ul 2Pe_1:9\cf0\ulnone\par \pard\f0\par Here is where we ordinarily fail in the faith test for we do not like to wait. But in our patience we possess our souls (\cf1\ul Luk_21:19\cf0\ulnone ). This is a true promise, that if we will wait it out and allow patience to have its complete work, we will lack nothing. \par \par \i It is patience which will make you a full-grown Christian, but \cf5\b how does God produce patience in you? \cf0\b0 The very interesting thing is that patience is the fruit of the Holy Spirit. You will never become patient by trying to be patient, but neither will the Holy Spirit place it on a silver platter and offer it to you as a gift. Patience comes through suffering and testing. \par \~\par "But let patience have her perfect work, that ye may be perfect and entire, wanting nothing." You will never be a "perfect" \emdash that is, a complete, fully mature\emdash Christian without patience. Some Christians therefore have never really grown up but have remained babes.\i0 (J. Vernon McGee)\par \cf4\f1\fs23\par \cf5\b\f0\fs28 Jam 1:4 What is the usual reaction when we do not let patience have her perfect work?\par Jam 1:4 How valuable is patience? (\cf1\ul\b0 Luk_21:19\cf5\ulnone\b ; \cf1\ul\b0 Isa_40:30\cf5\ulnone\b -31`)\par \cf0\b0\par \cf3 (Jas 1:5) If any of you lack wisdom, let him ask of God, that giveth to all \i men\i0 liberally, and upbraideth not; and it shall be given him.\par \cf0\par \pard\fLVAL%i216\sa60\b\f2 any:\b0 \cf1\ul Exo_31:3\cf0\ulnone , \cf1\ul Exo_31:6\cf0\ulnone , \cf1\ul Exo_36:1-4\cf0\ulnone ; \cf1\ul 1Ki_3:7-9\cf0\ulnone , \cf1\ul 1Ki_3:11\cf0\ulnone , \cf1\ul 1Ki_3:12\cf0\ulnone ; Job 28:12-28; \cf1\ul Pro_3:5-7\cf0\ulnone , \cf1\ul Pro_9:4-6\cf0\ulnone ; \cf1\ul Jer_1:6\cf0\ulnone , \cf1\ul Jer_1:7\cf0\ulnone ; \cf1\ul 2Co_2:16\cf0\ulnone \par \b let:\b0 \cf1\ul Jam_1:17\cf0\ulnone , \cf1\ul Jam_3:17\cf0\ulnone , \cf1\ul Jam_5:16\cf0\ulnone ; \cf1\ul 1Ch_22:12\cf0\ulnone ; \cf1\ul 2Ch_1:10\cf0\ulnone ; \cf1\ul Pro_2:3-6\cf0\ulnone ; \cf1\ul Isa_55:6\cf0\ulnone , \cf1\ul Isa_55:7\cf0\ulnone ; \cf1\ul Jer_29:12\cf0\ulnone ; \cf1\ul Jer_29:13\cf0\ulnone ; \cf1\ul Dan_2:18-22\cf0\ulnone ; \cf1\ul Mat_7:7-11\cf0\ulnone ; \cf1\ul Luk_11:9-13\cf0\ulnone ; \cf1\ul Joh_4:10\cf0\ulnone , \cf1\ul Joh_14:13\cf0\ulnone , \cf1\ul Joh_15:7\cf0\ulnone ; \cf1\ul Joh_16:23\cf0\ulnone , \cf1\ul Joh_16:24\cf0\ulnone ; \cf1\ul 1Jo_3:22\cf0\ulnone , \cf1\ul 1Jo_5:14\cf0\ulnone , \cf1\ul 1Jo_5:15\cf0\ulnone \par \b and upbraideth:\b0 \cf1\ul Mat_11:20\cf0\ulnone ; \cf1\ul Mar_16:14\cf0\ulnone ; \cf1\ul Luk_15:20-22\cf0\ulnone\par \pard\f0\par \pard\fi-540\li540\cf5\b Jam 1:5 Do you recall a time when God gave you wisdom?\par \cf0\b0\par \pard\cf3 (Jas 1:6) But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.\par \par \pard\fi216\sa60\cf0\b\f2 let:\b0 \cf1\ul Mat_21:22\cf0\ulnone ; \cf1\ul Mar_11:22-24\cf0\ulnone ; \cf1\ul 1Ti_2:8\cf0\ulnone ; \cf1\ul Heb_11:6\cf0\ulnone \par \b he:\b0 \cf1\ul Gen_49:4\cf0\ulnone ; \cf1\ul Eph_4:14\cf0\ulnone ; \cf1\ul Heb_10:23\cf0\ulnone , \cf1\ul Heb_13:9\cf0\ulnone ; \cf1\ul 2Pe_2:17\cf0\ulnone ; \cf1\ul Jud_1:12\cf0\ulnone , \cf1\ul Jud_1:13\cf0\ulnone\par \pard\cf3\f0\par \pard\fi360\cf0\f2 The short Epistle of James treats relatively much of prayer, see \cf1\ul Jas_1:5\cf0\ulnone ; \cf1\ul Jas_4:2-3\cf0\ulnone , \cf1\ul Jas_4:8\cf0\ulnone ; \cf1\ul Jas_5:13-18\cf0LVAL&\ulnone . Herein also the Apostle appears as the true servant of Him who not only did conduct His disciples to the school of prayer, but was to them in this respect also a pure and perfect pattern \cf1\ul Luk_11:1\cf0\ulnone . The manner in which James speaks of prayer shows clearly that he recognizes a direct connection between prayer and its answer, not only in the sense of modern unbelief that prayer can only psychologically exert a beneficial influence on the heart of the person praying, but also that prayer is the Divinely appointed means for the direct obtaining of our wants, which also without such prayer we should certainly not receive. If prayer were only psychologically operative on the person praying, it would be altogether inexplicable why James also so earnestly and emphatically enjoins prayer for \i others\i0 (intercession, \cf1\ul Jas_5:13-18\cf0\ulnone ), as in the former case prayer could not possibly be of any use to them. Cf. this commentary on \cf1\ul 1Ti_2:1-7\cf0\ulnone .\par \pard\f1\par \pard\fi-540\li540\cf5\b\f0 Jam 1:6 Why is it difficult to believe God when we ask Him?\par \cf0\b0\par \pard\cf3 (Jas 1:7) For let not that man think that he shall receive any thing of the Lord.\par \cf0\par \pard\fi216\sa60\cf1\ul\f2 Jam_4:3\cf0\ulnone ; \cf1\ul Pro_15:8\cf0\ulnone , \cf1\ul Pro_21:27\cf0\ulnone ; \cf1\ul Isa_1:15\cf0\ulnone , \cf1\ul Isa_58:3\cf0\ulnone , \cf1\ul Isa_58:4\cf0\ulnone\par \pard\f0\par The answers to prayer are there waiting upon the person of faith to ask. He can do beyond what we can ask or think (\cf1\ul Eph_3:20\cf0\ulnone ). There is no question as to the source of answers. There is no doubt the power is there. But there is an indispensable requisite that comes into play at this point. It has to be in faith. Lack of strong faith that God will answer is the greatest hindrance of the spiritual life. In fact, many are surprised when a prayer is answered; they consider answers as something unusual, when it should be the norm. God demands confidence frLVAL'om us. He wants us to have a consistent purpose. It is this lack that caused Jesus to ask the question after giving His parable on prayer, \ldblquote When the Son of man comes, will He find faith in the earth?\rdblquote\par \f1\par \pard\fi-540\li540\cf5\b\f0 Jam 1:7 If a person found himself in such a condition what could be done to remedy it? What part might prayer play? Scripture?\par \cf0\b0\par \pard\cf3 (Jas 1:8) A double minded man \i is\i0 unstable in all his ways.\par \cf0\par \pard\fi216\sa60\cf1\ul\f2 Jam_4:8\cf0\ulnone ; \cf1\ul 1Ki_18:21\cf0\ulnone ; \cf1\ul 2Ki_17:33\cf0\ulnone , \cf1\ul 2Ki_17:41\cf0\ulnone ; \cf1\ul Isa_29:13\cf0\ulnone ; \cf1\ul Hos_7:8-11\cf0\ulnone , \cf1\ul Hos_10:2\cf0\ulnone ; \cf1\ul Mat_6:22\cf0\ulnone , \cf1\ul Mat_6:24\cf0\ulnone ; \cf1\ul 2Pe_2:14\cf0\ulnone , \cf1\ul 2Pe_3:16\cf0\ulnone\par \pard\f0\par Hosea described Israel as being double minded. They were a cake not turned (\cf1\ul Hos_7:8\cf0\ulnone ) hot politically and cold spiritually. Or they were a silly dove (\cf1\ul Hos_7:11\cf0\ulnone ) flitting over to Assyria and then back to Egypt for alliances. They tried to serve Yahweh and Malcham at the same time (\cf1\ul Zep_1:5\cf0\ulnone )\i . \i0 This was also the condition of the church of the Laodiceans (\cf1\ul Rev_3:15-20\cf0\ulnone ). They were lukewarm.\i\f1\par \par \f0 A man of two souls, or of a double heart, that speaks and asks with an heart, and an heart, as in \cf1\ul Psa_12:2\cf0\ulnone who halts between two opinions, and is at an uncertainty what to do or say, and is undetermined what to ask for; or who is not sincere and upright in his requests, who asks for one thing, and means another, and asks amiss, and with an ill design; does not call upon God in truth, and in the sincerity of his soul; draws nigh to him with his mouth, and honors him with his lips, but his heart is far from him. Such an one is \par \i0\f1\par \b\f0 unstable in all his ways\b0 ; \i he is confused in his mind; restless in his thoughts, unsettled inLVAL( his designs and intentions; inconstant in his petitions; uncertain in his notions and opinion of things; and very variable in his actions, and especially in matters of religion; he is always changing, and never at a point, but at a continual uncertainty, both in a way of thinking and doing: he never continues long either in an opinion, or in a practice, but is ever shifting and moving.\i0 (Gill)\par \cf4\f1\fs23\par \pard\fi-540\li540\cf5\b\f0\fs28 Jam 1:8 Do you know anyone in the Bible who was double minded? What about people of our own day?\par \cf0\b0\par \pard\cf3 (Jas 1:9) Let the brother of low degree rejoice in that he is exalted:\par \cf0\par \pard\fi216\sa60\b\f2 the brother:\b0 \cf1\ul Jam_2:5\cf0\ulnone , \cf1\ul Jam_2:6\cf0\ulnone ; \cf1\ul Deu_15:7\cf0\ulnone , \cf1\ul Deu_15:9\cf0\ulnone , \cf1\ul Deu_15:11\cf0\ulnone ; \cf1\ul Psa_62:9\cf0\ulnone ; \cf1\ul Pro_17:5\cf0\ulnone , \cf1\ul Pro_19:1\cf0\ulnone ; \cf1\ul Luk_1:52\cf0\ulnone \par \b rejoice:\b0 or, glory, \cf1\ul Jer_9:23\cf0\ulnone , \cf1\ul Jer_9:24\cf0\ulnone ; \cf1\ul Rom_5:2\cf0\ulnone , \cf1\ul Rom_5:3\cf0\ulnone ; \cf1\ul Phi_3:3\cf0\ulnone *Gr.\par \b in:\b0 \cf1\ul Jam_2:5\cf0\ulnone ; \cf1\ul 1Sa_2:8\cf0\ulnone ; \cf1\ul Psa_113:7\cf0\ulnone , \cf1\ul Psa_113:8\cf0\ulnone ; \cf1\ul Luk_9:48\cf0\ulnone , \cf1\ul Luk_10:20\cf0\ulnone ; \cf1\ul Rom_8:17\cf0\ulnone ; \cf1\ul 2Co_6:10\cf0\ulnone ; \cf1\ul Phi_3:14\cf0\ulnone ; \cf1\ul 1Pe_2:9\cf0\ulnone ; \cf1\ul 1Jo_3:1-3\cf0\ulnone ; \cf1\ul Rev_2:9\cf0\ulnone , \cf1\ul Rev_5:9\cf0\ulnone , \cf1\ul Rev_5:10\cf0\ulnone , \cf1\ul Rev_7:9\cf0\ulnone , \cf1\ul Rev_7:10\cf0\ulnone\par \pard\f0\par James lets us know that both the poor Christian and the rich Christian need to recognize their true position in Christ. The poor may have none of this world\rquote s goods, but he has been exalted to be a son of God. The rich may have plenty of material things, but he must remember that these things do not last.\par \cf4\f1\fs23\par \f0\fs29 \i The poor ChrLVAL)istian frequents no palaces; graces no parties of aristocratic fashion. But he has society which "the world knoweth not of"; society far higher than the highest to which this world, in its best estate, could introduce him. It is a society, indeed, which the world does not acknowledge, but it is honored of God. They are "the excellent of the earth, in whom is all His delight"; and of whom He hath said, "I will dwell among them, and walk among them, and I will be their God, and they shall be My people." \i0 (R. Wardlaw, D. D.)\par \cf0\f1\fs28\par \pard\fi-540\li540\cf5\b\f0 Jam 1:9 He is to rejoice in that he is exalted. How is he exalted?\par \cf0\b0\par \pard\cf3 (Jas 1:10) But the rich, in that he is made low: because as the flower of the grass he shall pass away.\par \cf0\par \pard\fi216\sa60\b\f2 in:\b0 \cf1\ul Isa_57:15\cf0\ulnone , \cf1\ul Isa_66:2\cf0\ulnone ; \cf1\ul Mat_5:3\cf0\ulnone ; \cf1\ul Phi_3:8\cf0\ulnone ; \cf1\ul 1Ti_6:17\cf0\ulnone \par \b because:\b0 \cf1\ul Jam_4:14\cf0\ulnone ; \cf1\ul Job_14:2\cf0\ulnone ; \cf1\ul Psa_37:2\cf0\ulnone , \cf1\ul Psa_37:35\cf0\ulnone , \cf1\ul Psa_37:36\cf0\ulnone , \cf1\ul Psa_90:5\cf0\ulnone , \cf1\ul Psa_90:6\cf0\ulnone , \cf1\ul Psa_102:11\cf0\ulnone , \cf1\ul Psa_103:15\cf0\ulnone ; \cf1\ul Isa_40:6\cf0\ulnone ; \cf1\ul Mat_6:30\cf0\ulnone ; \cf1\ul 1Co_7:31\cf0\ulnone ; \cf1\ul 1Pe_1:24\cf0\ulnone ; \cf1\ul 1Jo_2:17\cf0\ulnone\par \pard\f0\par The wealthy should learn to put his wealth to the right use so that God receives the glory for all he has and does. He should remember that he is not in the world for his own glory, but for the glory of God and that his possessions are given to him from God (\cf1\ul Deu_8:18\cf0\ulnone ), and are to be used as a gift from him in order that he might minister to others (\cf1\ul 1Pe_4:10\cf0\ulnone ; \cf1\ul Eph_4:28\cf0\ulnone ). He has two choices. He can either use his wealth God\rquote s way and receive eternal reward, or use it for himself and all the good it does him is in this life fLVAL*or he takes none of it with him. \par \f1\par \pard\fi-540\li540\cf5\b\f0 Jam 1:10 Did Jesus ever say anything good about wealthy people? Anything bad about the wealthy?\par \cf0\b0\par \pard\cf3 (Jas 1:11) For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways.\par \cf0\par \pard\fi216\sa60\b\f2 risen:\b0 \cf1\ul Isa_49:10\cf0\ulnone ; \cf1\ul Jon_4:7\cf0\ulnone , \cf1\ul Jon_4:8\cf0\ulnone ; \cf1\ul Mat_13:6\cf0\ulnone ; \cf1\ul Mar_4:6\cf0\ulnone \par \b so:\b0 \cf1\ul Jam_5:1-7\cf0\ulnone ; \cf1\ul Job_21:24-30\cf0\ulnone ; \cf1\ul Psa_37:35\cf0\ulnone , \cf1\ul Psa_37:36\cf0\ulnone , \cf1\ul Psa_49:6-14\cf0\ulnone , \cf1\ul Psa_73:18-20\cf0\ulnone ; \cf1\ul Ecc_5:15\cf0\ulnone ; \cf1\ul Isa_28:1\cf0\ulnone , \cf1\ul Isa_28:4\cf0\ulnone , \cf1\ul Isa_40:7\cf0\ulnone , \cf1\ul Isa_40:8\cf0\ulnone ; \cf1\ul Luk_12:16-21\cf0\ulnone , \cf1\ul Luk_16:19-25\cf0\ulnone ; \cf1\ul 1Co_7:31\cf0\ulnone ; \cf1\ul 1Pe_1:4\cf0\ulnone , \cf1\ul 1Pe_5:4\cf0\ulnone\par \pard\f0\par The only difference between the splendor of the flower and the splendor of the rich is in the length of their days upon the earth. But when you compare them both to eternity the rich man does not keep his glory any longer than the flower. They both arise, have their day in the sun and then are gone. Man has nothing to boast of concerning himself. That is why God gave one good thing to boast of and that is in knowing Him (\cf1\ul Jer_9:23-24\cf0\ulnone ).\par \f1\par \pard\fi-540\li540\cf5\b\f0 Jam 1:11 How are a rich man and a flower alike?\par \pard\qc\cf0\b0\f1\fs24\par \fs28 II. THE THEME\fs24\par THE BEATITUDE OF ENDURANCE IN TEMPTATION AS A WARNING AGAINST YIELDING TO IT\par \scaps\fs22 Chapter 1:12\par \par \pard\cf3\scaps0\f0\fs28 (Jas 1:12) Blessed \i is\i0 the man that endureth temptation: for when he is tried, he shall receive the crown of life, which tLVAL+he Lord hath promised to them that love him.\par \cf0\par \pard\fi216\sa60\b\f2 the man:\b0 \cf1\ul Jam_1:2-4\cf0\ulnone , \cf1\ul Jam_5:11\cf0\ulnone ; \cf1\ul Job_5:17\cf0\ulnone ; \cf1\ul Psa_94:12\cf0\ulnone , \cf1\ul Psa_119:67\cf0\ulnone , \cf1\ul Psa_119:71\cf0\ulnone , \cf1\ul Psa_119:75\cf0\ulnone ; \cf1\ul Pro_3:11\cf0\ulnone , \cf1\ul Pro_3:12\cf0\ulnone ; \cf1\ul Heb_6:15\cf0\ulnone ; \cf1\ul Heb_10:32\cf0\ulnone , \cf1\ul Heb_12:5\cf0\ulnone ; \cf1\ul Rev_3:19\cf0\ulnone \par \b when:\b0 \cf1\ul Deu_8:2\cf0\ulnone , \cf1\ul Deu_13:3\cf0\ulnone ; \cf1\ul Pro_17:3\cf0\ulnone ; \cf1\ul Zec_13:9\cf0\ulnone ; \cf1\ul Mal_3:2\cf0\ulnone , \cf1\ul Mal_3:3\cf0\ulnone ; \cf1\ul Heb_11:17\cf0\ulnone ; \cf1\ul 1Pe_1:6\cf0\ulnone , \cf1\ul 1Pe_1:7\cf0\ulnone ; \cf1\ul 1Pe_5:10\cf0\ulnone \par \b the crown:\b0 \cf1\ul Mat_25:34\cf0\ulnone ; \cf1\ul Luk_22:28-30\cf0\ulnone ; \cf1\ul Rom_2:7-10\cf0\ulnone ; \cf1\ul 1Co_9:25\cf0\ulnone ; \cf1\ul 2Ti_4:8\cf0\ulnone ; \cf1\ul 1Pe_1:7\cf0\ulnone , \cf1\ul 1Pe_4:13\cf0\ulnone ; \cf1\ul 1Pe_5:4\cf0\ulnone ; \cf1\ul Rev_2:10\cf0\ulnone , \cf1\ul Rev_3:21\cf0\ulnone \par \b which:\b0 \cf1\ul Jam_2:5\cf0\ulnone ; \cf1\ul Isa_64:4\cf0\ulnone ; \cf1\ul Mat_10:22\cf0\ulnone , \cf1\ul Mat_19:28\cf0\ulnone , \cf1\ul Mat_19:29\cf0\ulnone \par \b them:\b0 \cf1\ul Jam_2:5\cf0\ulnone ; \cf1\ul Exo_20:6\cf0\ulnone ; \cf1\ul Deu_7:9\cf0\ulnone ; \cf1\ul Neh_1:5\cf0\ulnone ; \cf1\ul Psa_5:11\cf0\ulnone ; \cf1\ul Rom_8:28\cf0\ulnone ; \cf1\ul 1Co_2:9\cf0\ulnone , \cf1\ul 1Co_8:3\cf0\ulnone ; \cf1\ul 1Pe_1:8\cf0\ulnone ; \cf1\ul 1Jo_4:19\cf0\ulnone\par \pard\f0\par James is speaking to Jews and from a Jewish standpoint so the crown he speaks of is a kingly crown, in contrast to the garland crown Paul often spoke of when addressing the Gentiles. Paul would use the Grecian games for his illustrations but James could not for the Jews despised the ways of the Gentiles. \par \cf4\f1\fs23\par \pard\sa120\cf0\i\f0\fs28 After dealing with the important subjectLVAL,s of wisdom and riches, James returns to his central theme of this chapter\emdash facing trials. Within verses \cf1\ul Jas_1:2\cf0\ulnone to \cf1\ul Jas_1:4\cf0\ulnone , he focused on ways that we could profit from the trials we face. Now he deals with the vital subject of "how to overcome trials or temptations."\i0 (Preacher's Bible Commentary)\par \pard\f1\par \pard\fi-540\li540\cf5\b\f0 Jam 1:12 What is the ultimate value of our trials?\par \pard\qc\cf0\b0\scaps\f1\fs22\par \par \scaps0\fs28 III. FIRST ADMONITION WITH REFERENCE TO THE FIRST FORM OF TEMPTATION: MISUNDERSTANDING THE SOURCE\fs24\par \pard\fi-360\li360 CAUTION AGAINST THE VISIONARINESS WHICH REPRESENTS THE TEMPTATION AS GOD\rquote S CAUSE. THE HIDEOUS FORM OF THE SELF-TEMPTATION OF THE ERRING AND THEIR END, DEATH.\emdash THE OPPOSING IMMUTABILITY OF THE FATHER OF LIGHTS IN HIS BLESSING RULE AND THE EXALTATION OF HIS PRINCELY CHILDREN BORN BY THE WORD OF TRUTH.\par \pard\qc\scaps\fs22 Chapter 1:13\endash 18\par \par \pard\cf3\scaps0\f0\fs28 (Jas 1:13) Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man:\par \cf0\par \pard\fi216\sa60\b\f2 no man:\b0 \cf1\ul Jam_1:2\cf0\ulnone , \cf1\ul Jam_1:12\cf0\ulnone ; \cf1\ul Gen_3:12\cf0\ulnone ; \cf1\ul Isa_63:17\cf0\ulnone ; \cf1\ul Hab_2:12\cf0\ulnone , \cf1\ul Hab_2:13\cf0\ulnone ; \cf1\ul Rom_9:19\cf0\ulnone , \cf1\ul Rom_9:20\cf0\ulnone ,\par \b evil:\b0 or, evils\par \pard\f0\par James is speaking of temptation in the sense of allurement into sin. That is the devil\rquote s method, but God\rquote s method is to test the man to show him what is within his own heart. He does not test them because He does not know, but he wants the man to know. His test of Abraham, by asking him to offer his son is a prime example. As the saying goes, \ldblquote Man teases, the devil tempts, and God tests.\rdblquote\par \cf4\f1\fs23\par \pard\fi-540\li540\cf5\b\f0\fs28 Jam 1:13 What is the difference between the temptatLVAL-ion that comes from God and that which is not from God?\par \cf0\b0\par \pard\cf3 (\cf1\ul Jas_1:14\cf3\ulnone ) But every man is tempted, when he is drawn away of his own lust, and enticed.\par \cf0\par \pard\fi216\sa60\b\f2 when:\b0 \cf1\ul Jam_4:1\cf0\ulnone , \cf1\ul Jam_4:2\cf0\ulnone ; \cf1\ul Gen_6:5\cf0\ulnone , \cf1\ul Gen_8:21\cf0\ulnone ; \cf1\ul Jos_7:21-24\cf0\ulnone ; \cf1\ul 2Sa_11:2\cf0\ulnone , \cf1\ul 2Sa_11:3\cf0\ulnone ; \cf1\ul 1Ki_21:2-4\cf0\ulnone ; \cf1\ul Job_31:9\cf0\ulnone ; \cf1\ul Job_31:27\cf0\ulnone ; \cf1\ul Pro_4:23\cf0\ulnone ; \cf1\ul Isa_44:20\cf0\ulnone ; \cf1\ul Hos_13:9\cf0\ulnone ; \cf1\ul Mat_5:28\cf0\ulnone , \cf1\ul Mat_15:18\cf0\ulnone , \cf1\ul Mat_15:20\cf0\ulnone ; \cf1\ul Mar_7:21\cf0\ulnone ; \cf1\ul Mar_7:22\cf0\ulnone ; \cf1\ul Rom_7:11\cf0\ulnone , \cf1\ul Rom_7:13\cf0\ulnone ; \cf1\ul Eph_4:22\cf0\ulnone ; \cf1\ul Heb_3:13\cf0\ulnone\par \pard\f0\par The cause of sin does not lie in the devil or God, but proceeds from the desires of our own heart. The root is the pride, lust or covetousness that lies within our own nature. The desire within us causes an attraction or enticement to the thing we desire. \par \cf4\f1\fs23\par \i\f0\fs29 So then, in the last resort, "every man is tempted when he is drawn away of his own lust, and enticed." From this striking figure we learn some specific features of the sad process. The two terms are literally, "drawn out, and hooked." The first expression does not yet mean drawn by the hook; it means rather drawn to the hook. There are two successive drawings, very diverse in character. The first is a drawing towards the hook, and the second is a dragging by the hook. \i0 (W. Arnot)\f1\fs23\par \pard\fi-540\li540\cf0\fs28\par \cf5\b\f0 Jam 1:14 What two kind of drawings are involved in temptation? Same as what two kind of drawings are involved to catch fish? (to the hook and by the hook)\par \cf0\b0\par \pard\cf3 (Jas 1:15) Then when lust hath conceived, it bringeth forth sin: and sin, when it is finishLVAL.ed, bringeth forth death.\par \cf0\f1\par \pard\fi216\sa60\b\f2 when:\b0 \cf1\ul Gen_3:6\cf0\ulnone , \cf1\ul Gen_4:5-8\cf0\ulnone ; \cf1\ul Job_15:35\cf0\ulnone ; \cf1\ul Psa_7:14\cf0\ulnone ; \cf1\ul Isa_59:4\cf0\ulnone ; \cf1\ul Mic_2:1-3\cf0\ulnone ; \cf1\ul Mat_26:14\cf0\ulnone , \cf1\ul Mat_26:48-59\cf0\ulnone ; \cf1\ul Act_5:1-3\cf0\ulnone \par \b when:\b0 \cf1\ul Gen_2:17\cf0\ulnone , \cf1\ul Gen_3:17-19\cf0\ulnone ; \cf1\ul Psa_9:17\cf0\ulnone ; \cf1\ul Rom_5:12-21\cf0\ulnone , \cf1\ul Rom_6:21-23\cf0\ulnone ; \cf1\ul Rev_20:14\cf0\ulnone , \cf1\ul Rev_20:15\cf0\ulnone\par \pard\f1\par \f0 Sin is pictured first as a fisherman who baits the hook to draw the fish then once caught the hook draws the fish to the fisherman. Now he describes temptation as a woman who bears a child. There must first be a conception before a child can be born. In this case the child brought forth is sin and the end result of sin is always death. Sin begins small like the embryo in the womb, but grows over time into something large and cumbersome.\par \cf4\f1\fs23\par \pard\sa120\cf0\i\f0\fs28 In other words, when the desire of the soul, having conceived, gives birth to sin, the sin, having been completed, brings forth death. James uses a very interesting word here: "when lust hath conceived." The word actually means "to become pregnant." Conception is the joining or union of two. The desire of this old nature of ours joins with the outward temptation that faces us and thus becomes sin. The Lord Jesus said, "If you are angry with your brother, you are guilty of murder"\emdash because it begins in the heart and moves out into action. He also said, "If you look upon a woman to lust after her, you have already committed adultery with her"\emdash because it begins in your heart. That is where sin always begins.\i0 (McGee)\par \pard\f1\par \pard\fi-540\li540\cf5\b\f0 Jam 1:15 What would be the difference between temptation and sin?\par \cf0\b0\par \pard\cf3 (Jas 1:16) Do not err, my beloved brethren.\par LVAL/ \cf0\par \pard\fi216\sa60\b\f2 Do:\b0 \cf1\ul Mat_22:29\cf0\ulnone ; \cf1\ul Mar_12:24\cf0\ulnone , \cf1\ul Mar_12:27\cf0\ulnone ; \cf1\ul Gal_6:7\cf0\ulnone ; \cf1\ul Col_2:4\cf0\ulnone , \cf1\ul Col_2:8\cf0\ulnone ; \cf1\ul 2Ti_2:18\cf0\ulnone \par \b my:\b0 \cf1\ul Jam_1:19\cf0\ulnone , \cf1\ul Jam_2:5\cf0\ulnone ; \cf1\ul Phi_2:12\cf0\ulnone , \cf1\ul Phi_4:1\cf0\ulnone ; \cf1\ul Heb_13:1\cf0\ulnone\par \pard\f0\par James wanted his readers to know that it is a great error to blame God for their temptations, when they actually start with their own inordinate desires. Instead of Him bringing evil, He is the one who gives the only good and perfect gifts.\par \cf4\f1\fs23\par \i\f0\fs29 Learn hence: That we are very prone to err in our notions and apprehensions, as touching the authors of good and evil; too ready to conclude either God or Satan to be the author of the sin we commit, and ourselves the authors of the good we do: Do not err my beloved brethren, in this matter.\i0 (Burkitt)\par \cf0\f1\fs28\par \pard\fi-540\li540\cf5\b\f0 Jam 1:16 What does he mean by err? How would you err in this case?\par \cf0\b0\par \pard\cf3 (\cf1\ul Jas_1:17\cf3\ulnone ) Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.\par \par \pard\fi216\sa60\cf0\b\f2 good:\b0 \cf1\ul Jam_1:5\cf0\ulnone , \cf1\ul Jam_3:15\cf0\ulnone , \cf1\ul Jam_3:17\cf0\ulnone ; \cf1\ul Gen_41:16\cf0\ulnone , \cf1\ul Gen_41:38\cf0\ulnone , \cf1\ul Gen_41:39\cf0\ulnone ; \cf1\ul Exo_4:11\cf0\ulnone , \cf1\ul Exo_4:12\cf0\ulnone , \cf1\ul Exo_31:3-6\cf0\ulnone , \cf1\ul Exo_36:1\cf0\ulnone , \cf1\ul Exo_36:2\cf0\ulnone ; \cf1\ul Num_11:17\cf0\ulnone , \cf1\ul Num_11:25\cf0\ulnone ; \cf1\ul 1Ch_22:12\cf0\ulnone , \cf1\ul 1Ch_29:19\cf0\ulnone ; \cf1\ul 2Ch_1:11\cf0\ulnone , \cf1\ul 2Ch_1:12\cf0\ulnone ; \cf1\ul Pro_2:6\cf0\ulnone ; \cf1\ul Isa_28:26\cf0\ulnone ; \cf1\ul Dan_2:21\cf0\ulnone , \cf1\ul Dan_2:22\cf0\ulnone , \LVAL0cf1\ul Dan_2:27-30\cf0\ulnone ; \cf1\ul Mat_7:11\cf0\ulnone , \cf1\ul Mat_11:25\cf0\ulnone , \cf1\ul Mat_11:26\cf0\ulnone , \cf1\ul Mat_13:11\cf0\ulnone , \cf1\ul Mat_13:12\cf0\ulnone ; \cf1\ul Luk_11:13\cf0\ulnone ; \cf1\ul Joh_3:27\cf0\ulnone ; \cf1\ul Act_5:31\cf0\ulnone , \cf1\ul Act_11:18\cf0\ulnone ; \cf1\ul Rom_6:23\cf0\ulnone , \cf1\ul Rom_11:30\cf0\ulnone , \cf1\ul Rom_12:6-8\cf0\ulnone ; \cf1\ul 1Co_4:7\cf0\ulnone , \cf1\ul 1Co_12:4-12\cf0\ulnone ; \cf1\ul Eph_2:3-5\cf0\ulnone , \cf1\ul Eph_2:8\cf0\ulnone , \cf1\ul Eph_4:8-11\cf0\ulnone ; \cf1\ul Phi_1:29\cf0\ulnone ; \cf1\ul Tit_3:3-5\cf0\ulnone ; \cf1\ul 1Jo_4:10\cf0\ulnone , \cf1\ul 1Jo_5:11\cf0\ulnone , \cf1\ul 1Jo_5:12\cf0\ulnone \par \b from the:\b0 \cf1\ul Gen_1:2-5\cf0\ulnone , \cf1\ul Gen_1:14\cf0\ulnone , \cf1\ul Gen_1:15\cf0\ulnone ; \cf1\ul Deu_4:19\cf0\ulnone ; \cf1\ul Psa_19:1-8\cf0\ulnone , \cf1\ul Psa_84:11\cf0\ulnone ; \cf1\ul Isa_45:7\cf0\ulnone , \cf1\ul Isa_60:19\cf0\ulnone ; \cf1\ul Joh_1:9\cf0\ulnone ; \cf1\ul Joh_8:12\cf0\ulnone ; \cf1\ul 2Co_4:6\cf0\ulnone ; \cf1\ul Eph_1:18\cf0\ulnone ; \cf1\ul 1Jo_1:5\cf0\ulnone ; \cf1\ul Rev_21:23\cf0\ulnone , \cf1\ul Rev_22:5\cf0\ulnone \par \b no variableness:\b0 \cf1\ul Num_23:19\cf0\ulnone ; \cf1\ul 1Sa_15:29\cf0\ulnone ; \cf1\ul Psa_122:6\cf0\ulnone ; \cf1\ul Isa_46:10\cf0\ulnone ; \cf1\ul Mal_3:6\cf0\ulnone ; \cf1\ul Rom_11:29\cf0\ulnone ; \cf1\ul Heb_1:11\cf0\ulnone , \cf1\ul Heb_1:12\cf0\ulnone , \cf1\ul Heb_13:8\cf0\ulnone\par \pard\cf3\f0\par \cf0\f2 There is nothing deceitful in God, nothing two-faced, nothing fickle. [MSG]\par Father of all [\cf4\i that gives\cf0\i0 ] light, in [\cf4\i the shining of\cf0\i0 ] Whom there can be no variation [\cf4\i rising or setting\cf0\i0 ] or shadow cast by His turning [\cf4\i as in an eclipse\cf0\i0 ]. [AMP]\par \cf3\f0\par \cf0\f1\fs36 James wanted to present this truth in a richer form than just saying that God is not the cause of your temptation: not only does no evil come from God, nay rather all good comes from Him.LVAL1 \par \pard\fi360 Is any tempted? It is \i his own lust\i0 doth it; that enticeth him to sin; that brings us to the shadow of death. It is not God. No more than He can be tempted, no more can He tempt any. If we find any change, the \i change\i0 is with us, not \i Him\i0 ; we change, He is unchanged. \ldblquote Man walketh in a vain shadow.\rdblquote (\cf1\ul Psa_39:6\cf0\ulnone ). God's ways are the truth. He cannot deny Himself.\par \pard\sa120\f2\fs28 The good gifts, the perfect things, and the cool stuff that come your way are solely because of God's grace and kindness and benevolence. You might be a gifted musician, an intelligent person, a hard worker. Those are gifts from God, by grace, that have nothing to do with your earning them. Therefore, there's no room for us to take credit for anything we are able to perform or achieve. Everything that is wonderful in your life is because of God's grace to you.\par Not only is God good in the gifts He gives, but in who He is. In Him there is no variableness or shadow of turning. That is, He's not moody. He doesn't have bad days. He's not generous with me one day, but grouchy the next\emdash as I can so often be.\par We're variable. We go up and down. God doesn't. He said I always do the will of my Father. I say I sometimes do the will of my Father. He can be nothing but good. He doesn't react to me according to how I'm doing with Him. He is faithful when I am faithless (\cf1\ul 2Ti_2:13\cf0\ulnone ). He is good when I am grumpy. He doesn't change. He's locked into His nature.\par That's why I love the Lord so much. He's solid as a Rock. And I can just enjoy Him without worrying about Him being ticked with me or tired of me. He gives nothing but good gifts, for He is a good God.\par \pard\f0\par \pard\qc\b EVERY PERFECT GIFT\par \pard\b0 (\cf1\ul Jam_1:17-18\cf0\ulnone )\par \par A gift is something that expresses the mind and betokens the love of the giver, and at the same time brings happiness to the receiver. What then is a "Good gift?"LVAL2 That which fulfills these two requisites.\par \par A perfect gift is one which exactly fits the minds and tastes of the receiver; expresses the whole heart of the giver, and can never be taken away.\par \par It is not from the lowest but from the highest points that the best things in the world always come. We get from the sky, and not from the earth, all those gracious influences such as light and heat; rain and dew.\par \par Then too, it is from the highest parts of the earth's surface, not from the lowest that all the good things come which make the earth such a beautiful and comfortable home for man.\par \line Were it not for the mountains there would be no streams.\par \par Thus you see that even in the natural world every good and perfect gift literally is from above.\par \par It is about the things that come from below that people always quarrel; about their lands and wealth and houses and properties. These are the causes of the frequent strifes and jealousies and greeds that make life often so unhappy. People do not quarrel about the things that come from above, the sunshine and the rain and the sweet influence of the starry skies.\par \par All that comes to us from God is good. It is perfect as well as good, perfect in kind and degree.\par \par \cf1\ul 1Ch_29:14\cf0\ulnone David gave back to God what he had received.\par \par Paul was "caught up to the third heaven, and heard unutterable things." It was a "gift." Presently "there was given to him" (it is his own expression) "a thorn in the flesh (\cf1\ul 2Co_12:7\cf0\ulnone )." It was a "gift" and a second gift. It was necessary to balance the first and make it safe. Each alone was a good gift, but together they made a perfect gift. \par \par God could not give him a church in Corinth without giving him some Corinthians.\par \par "Every good gift and every perfect gift is from above." Two different Greek words are used here: The one signifies the act of giving, the other the thing given. Every giving of a gLVAL3ift and every gift given.\par \par By perfect we are to understand complete of its kind, without radical defect, what is adequate, entire, fitted to serve the end, to accomplish the purpose intended.\par \par Here it is commensurate with the character and resources of the Giver. It is adapted to the recipient. It is complete, being finished as they are begun.\par \par \pard\keepn\ri90\sb360\sa60\qc\cf4\expndtw60\kerning28\b INVARIABLE GOD\par \pard\ri90\cf0\expndtw0\kerning0\b0 (\cf1\ul Jam_1:17\cf0\ulnone )\par \par If our God was one who changed His mind; Who says one thing today, and does another tomorrow, we would have the attitude of a child toward an indulgent teacher or a moody father. We take a chance of getting off from our sins of omission and commission because God may be feeling in good spirits when our Judgment Day comes. But when we get the idea of a God of moral integrity, the same yesterday, today, and forever, that happy chance departs.\par \par Let me illustrate first from the laws of the material world. My little girl stepped on a rubber ball one summer and fell in such a way that her leg was caught between its own ability to stand a strain and the force of gravity. Which shall give way? By what right should I dare to ask God to lay aside, momentarily, the forces of gravity so that she may fall to the ground gently, without hurting herself?\par \line With a God of caprice, every right. I have attended church, said my prayers, brought my offering and gone into the courts of the Lord. I am in good standing with God.\par \par Furthermore, the child is innocent and should not be made to suffer. Therefore, God ought to lay aside the law of gravity momentarily for her. It is such a little thing for Him to do. So I argue to a God of caprice.\par \par But look at the consequences. The power of gravity holds the stars in their courses; it makes possible that man shall walk; that rain shall fall; that mountains stand; that rivers run to the sea. By its power thousLVAL4ands of mill wheels turn. Trusting in its steady force surgeons can do the most delicate of operations, their hands held in balance by that power they trust. \emdash Allan Knight Chalmers: The commonplace prodigal, page 148.\par \pard\f1\par \pard\fi-540\li540\cf5\b\f0 Jam 1:17 Was Paul\rquote s thorn a good and perfect gift? (2Co 12:7)\par Jam 1:17 Was Paul's imprisonment a good a perfect gift?\par \cf1\ul\b0 1Th_5:18\cf4\ulnone\par \cf0\par \pard\cf3 (Jas 1:18) Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.\par \cf0\par \pard\fi216\sa60\b\f2 his own:\b0 \cf1\ul Joh_1:13\cf0\ulnone , \cf1\ul Joh_3:3-5\cf0\ulnone ; \cf1\ul Rom_4:17\cf0\ulnone , \cf1\ul Rom_8:29-31\cf0\ulnone , \cf1\ul Rom_9:15-18\cf0\ulnone ; \cf1\ul Eph_2:4\cf0\ulnone , \cf1\ul Eph_2:5\cf0\ulnone ; \cf1\ul Col_1:20\cf0\ulnone ,\cf1\ul Col_1:21\cf0\ulnone ; \cf1\ul 2Th_2:13\cf0\ulnone , \cf1\ul 2Th_2:14\cf0\ulnone ; \cf1\ul 1Pe_1:3\cf0\ulnone , \cf1\ul 1Pe_1:23\cf0\ulnone \par \b with:\b0 \cf1\ul Jam_1:21\cf0\ulnone ; \cf1\ul 1Co_4:15\cf0\ulnone ; \cf1\ul Eph_1:12\cf0\ulnone ; \cf1\ul 1Pe_1:23\cf0\ulnone ; \cf1\ul 1Jo_3:9\cf0\ulnone \par \b kind:\b0 \cf1\ul Lev_23:10\cf0\ulnone ; \cf1\ul Jer_2:3\cf0\ulnone ; \cf1\ul Amo_6:1\cf0\ulnone *marg. \cf1\ul Heb_12:23\cf0\ulnone ; \cf1\ul Rev_14:4\cf0\ulnone\par \pard\f0\par In contrast to the lust that conceives and brings forth sin, God begets us with an eternal seed, the Word of God, so that the birth is into eternal life. We are sons of God. \par \par \pard\fi360\sa60\b\i A kind of\b0 indicates the figurative nature of the term. The figure is taken from the requirement of the Jewish law that the first-born of men and cattle, and the first growth of fruits and grain should be consecrated to the Lord. The point of the illustration is that Christians, like first-fruits, should be consecrated to God. The expression \ldblquote first-fruits\rdblquote is common in the New Testament. See \cf1\ul Rom_8:23\cfLVAL50\ulnone ; \cf1\ul Rom_16:5\cf0\ulnone ; \cf1\ul 1Co_15:20\cf0\ulnone , \cf1\ul 1Co_15:23\cf0\ulnone ; \cf1\ul Rev_14:4\cf0\ulnone\f1 .\i0\f0 (Vincent)\par \pard\fi-540\li540\f1\par \cf5\b\f0 Jam 1:18 Do you know how the first-fruits in the OT corresponds to James\rquote statement here that we should be a kind of first-fruits of His creatures?\par \pard\qc\cf0\b0\f1\fs24\par \par \fs28 IV. SECOND ADMONITION WITH REFERENCE TO THE SECOND FORM OF TEMPTATION\emdash FANATICISM\fs24\par \pard\fi-360\li360 CAUTION AGAINST YIELDING TO THE WRATH OF MAN, WHICH THINKS ITSELF COMPETENT TO ADMINSTER THE JUSTICE OF GOD BUT IS INCOMPETENT TO DO IT. THE INSTRUMENT OF DELIVERANCE AND PRESERVATION FROM THIS ZEAL: THE CULTURE OF INNER LIFE IN FAITH AND THE VERITABLE RELIGIOUS PROOF OF THIS FAITH IN ACTS OF MERCY.\par \pard\fi720\li2160\scaps\fs22 Chapter 1:19\endash 27\par \par \pard\cf3\scaps0\f0\fs28 (Jas 1:19) Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:\par \cf0\par \pard\fi216\sa60\b\f2 let:\b0 \cf1\ul Neh_8:2\cf0\ulnone , \cf1\ul Neh_8:3\cf0\ulnone , \cf1\ul Neh_8:12-14\cf0\ulnone , \cf1\ul Neh_8:18\cf0\ulnone , \cf1\ul Neh_9:3\cf0\ulnone ; \cf1\ul Pro_8:32-35\cf0\ulnone ; \cf1\ul Ecc_5:1\cf0\ulnone ; \cf1\ul Mar_2:2\cf0\ulnone , \cf1\ul Mar_12:37\cf0\ulnone ; \cf1\ul Luk_15:1\cf0\ulnone ; \cf1\ul Luk_19:48\cf0\ulnone ; \cf1\ul Act_2:42\cf0\ulnone , \cf1\ul Act_10:33\cf0\ulnone , \cf1\ul Act_13:42-44\cf0\ulnone , \cf1\ul Act_13:48\cf0\ulnone , \cf1\ul Act_17:11\cf0\ulnone ; \cf1\ul 1Th_2:13\cf0\ulnone \par \b slow to speak:\b0 \cf1\ul Jam_1:26\cf0\ulnone , \cf1\ul Jam_3:1\cf0\ulnone , \cf1\ul Jam_3:2\cf0\ulnone ; \cf1\ul Pro_10:19\cf0\ulnone , \cf1\ul Pro_13:3\cf0\ulnone , \cf1\ul Pro_15:2\cf0\ulnone , \cf1\ul Pro_17:27\cf0\ulnone , \cf1\ul Pro_18:13\cf0\ulnone , \cf1\ul Pro_18:21\cf0\ulnone , \cf1\ul Pro_21:23\cf0\ulnone ; \cf1\ul Ecc_5:2\cf0\ulnone , \cf1\ul Ecc_5:3\cf0\ulnone \par \b slow to wrath:\b0 \cf1\ul Neh_9:17\cf0\ulnone ; \cf1\ul LVAL6Pro_14:17\cf0\ulnone , \cf1\ul Pro_14:29\cf0\ulnone , \cf1\ul Pro_15:18\cf0\ulnone , \cf1\ul Pro_16:32\cf0\ulnone , \cf1\ul Pro_17:14\cf0\ulnone , \cf1\ul Pro_19:11\cf0\ulnone , \cf1\ul Pro_19:19\cf0\ulnone , \cf1\ul Pro_25:28\cf0\ulnone ; \cf1\ul Ecc_7:8\cf0\ulnone , \cf1\ul Ecc_7:9\cf0\ulnone ; \cf1\ul Mat_5:22\cf0\ulnone ; \cf1\ul Gal_5:20\cf0\ulnone ,\cf1\ul Gal_5:21\cf0\ulnone ; \cf1\ul Eph_4:26\cf0\ulnone , \cf1\ul Eph_4:31\cf0\ulnone ; \cf1\ul Col_3:8\cf0\ulnone , \cf1\ul Col_3:15\cf0\ulnone\par \pard\f0\par Since we are begotten by the word of truth, let us be quick to hear that word because it comes from God. On the other hand we should be slow to speak for our words usually lead us to sin, and the sin most common from our speaking leads to wrath, so let the word come richly into our lives while we express little and guard against anger.\par \f1\par \pard\fi-540\li540\cf5\b\f0 Jam 1:19 What is the difference between holy and unholy anger.\par \cf0\b0\par \pard\cf3 (Jas 1:20) For the wrath of man worketh not the righteousness of God.\par \cf0\par \pard\fi216\sa60\cf1\ul\f2 Jam_3:17\cf0\ulnone , \cf1\ul Jam_3:18\cf0\ulnone ; \cf1\ul Num_20:11\cf0\ulnone , \cf1\ul Num_20:12\cf0\ulnone ; \cf1\ul 2Ti_2:24\cf0\ulnone , \cf1\ul 2Ti_2:25\cf0\ulnone\par \pard\f0\par The inquisition of the Roman Catholic Church and the Christian Crusades were efforts to use anger and warfare to win converts to Christ. They took Jesus words literally that we should go into the highways and byways and compel men to come in. The Mohammadan doctrine is based on the same premise that the world can be won by war and force. \i\f1\par \par \f0 James says, "The wrath of man worketh not the righteousness of God." You may feel that you are angry because you are a defender of the faith, but, my friend, the wrath of man simply does not work the righteousness of God. Don't kid yourself that you are angry for His sake, because He's not angry\emdash He's in the saving business.\i0 (J. Vernon McGee)\par \cf4\f3\fs17\par LVAL7 \f0\fs29 [\b wrath of man worketh not the righteousness of God\b0 ] \i This verse explains why men should be swift to hear, slow to speak, and slow to wrath. The wrath of man cannot work the righteousness that God requires. For example, the zeal of Israel in murdering the prophets, their own Messiah, and His followers. \par \i0\emdash Dake's Study Notes\par \f3\fs17\par \pard\fi-540\li540\cf0\f1\fs28\par \cf5\b\f0 Jam 1:20 When in history have men tried to use the wrath of men as a means to do the righteousness of God? Moses sons of thunder\par \cf0\b0\par \pard\cf3 (\cf1\ul Jas_1:21\cf3\ulnone ) Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.\par \par \pard\fi216\sa60\cf0\b\f2 lay:\b0 \cf1\ul Isa_2:20\cf0\ulnone , \cf1\ul Isa_30:22\cf0\ulnone ; \cf1\ul Eze_18:31\cf0\ulnone ; \cf1\ul Rom_13:12\cf0\ulnone , \cf1\ul Rom_13:13\cf0\ulnone ; \cf1\ul Eph_4:22\cf0\ulnone ; \cf1\ul Col_3:5-8\cf0\ulnone ; \cf1\ul Heb_12:1\cf0\ulnone ; \cf1\ul 1Pe_2:1\cf0\ulnone , \cf1\ul 1Pe_2:11\cf0\ulnone \par \b filthiness:\b0 \cf1\ul Jam_4:8\cf0\ulnone ; \cf1\ul Eze_36:25\cf0\ulnone ; \cf1\ul 2Co_7:1\cf0\ulnone ; \cf1\ul Eph_5:4\cf0\ulnone \par \b and receive:\b0 \cf1\ul Psa_25:9\cf0\ulnone ; \cf1\ul Isa_29:19\cf0\ulnone , \cf1\ul Isa_61:1\cf0\ulnone ; \cf1\ul Zep_2:3\cf0\ulnone ; \cf1\ul Mat_5:5\cf0\ulnone ; \cf1\ul Act_10:33\cf0\ulnone ; \cf1\ul 1Th_1:5\cf0\ulnone , \cf1\ul 1Th_2:13\cf0\ulnone \par \b the engrafted:\b0 \cf1\ul Joh_6:63\cf0\ulnone , \cf1\ul Joh_6:68\cf0\ulnone ; \cf1\ul Rom_6:17\cf0\ulnone *marg. \cf1\ul Rom_11:17\cf0\ulnone ; \cf1\ul Heb_4:2\cf0\ulnone \par \b which:\b0 \cf1\ul Act_13:26\cf0\ulnone ; \cf1\ul Rom_1:16\cf0\ulnone ; \cf1\ul 1Co_15:2\cf0\ulnone ; \cf1\ul Eph_1:13\cf0\ulnone ; \cf1\ul 2Ti_3:15-17\cf0\ulnone ; \cf1\ul Tit_2:11\cf0\ulnone ; \cf1\ul Heb_2:3\cf0\ulnone ; \cf1\ul 1Pe_1:9\cf0\ulnone\par \pard\cf3\f0\par \cf2\f2 (Jas 1:21)\cf0 So get rid of all uncleannLVAL8ess and the rampant outgrowth of wickedness, and in a humble (gentle, modest) spirit receive and welcome the Word which implanted and rooted [\cf4\i in your hearts\cf0\i0 ] contains the power to save your souls. [AMP]\par \f0\par \pard\sa120\f2 You have to tune in to God's frequency to hear His engrafted word just like your radio has to be on the right frequency before you hear the program. Referring to the Word of God, James instructed us in verse nineteen."Let every man be swift to hear," \par "But I can't hear God's Word to me," we say.\par Perhaps you can't hear the Word of God for you because your ears are clogged up with "filthiness and superfluity of naughtiness"\emdash plain old sin. If I'm filling my ears with the music and the sensual scenes from the screen, gossip, and junk of the world, I can't hear properly. I need to get rid of that stuff before I can really be tuned in to God's frequency.\par Perhaps I can't hear the Word of the Lord because my mind is made up. James tells us we are to receive the Word with meekness, the implication being, "Lord, I'm in this trial or temptation or difficulty, and I need direction from You. I need Your Word to direct me, or I'm not going to do well. Therefore, I come to You not with my own agenda or plan, but meekly. Whatever You say, that's what I'll do."\par Many people don't hear from the Lord when they read the Word of God because they lack a spirit of meekness before Him.\par \pard\f0\par \pard\fi360\f1\fs36 But more than the engrafted written word we need to have the engrafted \lang1032\f4\u7956?\'ec\'f6\'f5\'f4\'ef\'f2\lang1033\f1 living Word (\cf1\ul Joh_15:4-5\cf0\ulnone ). \i innate\i0 , born in us, and to be indeed \i Emmanuel, God with us, God manifest in our flesh\i0 , God dwelling forever in the nature of His church (\cf1\ul Joh_14:17\cf0\ulnone ); Christ is to be indeed \i grafted\i0 in us as our \i Netzer\i0 or \i Branch\i0 (see \cf1\ul Mat_2:23\cf0\ulnone ), yet will not this avail for our salvation, unless we \i receive\i0 LVAL9 Him by faith. We must be planted in Him and He in us by Baptism (\cf1\ul Gal_3:27\cf0\ulnone ), we must \i dwell\i0 in Him and He in us, by the infilling of the Spirit and not just once but keep refilling your life with His Spirit on a daily basis.\par \par Christ, who is the Branch (\cf1\ul Zec_6:12\cf0\ulnone ), is \i engrafted\i0 on the stock of our nature; but a twig or sprout grafted on a tree will \i not grow\i0 unless it is \i received\i0 and \i take root\i0 in the stock; so His Spirit in you will profit nothing, unless we \i receive\i0 Him in our hearts and drink in the sap of His grace and transfuse the life-blood of our wills into Him, and grow and coalesce with Him and bring forth fruit in Him.\rdblquote\emdash M.].\par \pard\f0\fs28\par \pard\ri90\qc\b\fs32 THE ENGRAFTED WORD\par \pard\ri90\b0\fs28 (\cf1\ul Jam_1:21-22\cf0\ulnone )\par \par Some are like a \emdash\par \par \pard\fi-720\li720\ri90 1.\tab Funnel: They let the Word run through.\par \par 2.\tab Sieve: They collect only what they want. There are \tab certain things they like and not others.\par \par 3.\tab Sponge: They take it in but they never give out unless under pressure.\par \par 4.\tab Tree:\tab They are like a tree\emdash receive and bear fruit (\cf1\ul Joh_15:1-9\cf0\ulnone ).\par \par \pard\ri90 The Word will condemn you or the Word will save you from hell (\cf1\ul Mat_10:5-6\cf0\ulnone ).\par \par He is a savor of life unto life or a savor of death unto death (\cf1\ul 2Co_2:16\cf0\ulnone ).\par \par We should engraft the word in our hearts like the husbandman engrafts fruit trees into non-productive trees. As the graft takes hold of the life in the parent tree it grows and the whole character of the parent tree is changed. It now produces fruit whereas before it was not productive. When God's word is grafted into our lives we think differently and act differently.\par \pard\f1\par \pard\fi-540\li540\cf5\b\f0 Jam 1:21 What is the engrafted word and how does it save your soul?\par \cf0\bLVAL:0\par \pard\cf3 (Jas 1:22) But be ye doers of the word, and not hearers only, deceiving your own selves.\par \cf0\par \pard\fi216\sa60\b\f2 be:\b0 \cf1\ul Jam_4:17\cf0\ulnone ; \cf1\ul Mat_7:21-25\cf0\ulnone , \cf1\ul Mat_12:50\cf0\ulnone , \cf1\ul Mat_28:20\cf0\ulnone ; \cf1\ul Luk_6:46-48\cf0\ulnone , \cf1\ul Luk_11:28\cf0\ulnone , \cf1\ul Luk_12:47\cf0\ulnone , \cf1\ul Luk_12:48\cf0\ulnone ; \cf1\ul Joh_13:17\cf0\ulnone ; \cf1\ul Rom_2:13\cf0\ulnone ; \cf1\ul Phi_4:8\cf0\ulnone ; \cf1\ul Col_3:17\cf0\ulnone ; \cf1\ul 1Jo_2:3\cf0\ulnone , \cf1\ul 1Jo_3:7\cf0\ulnone ; \cf1\ul 3Jo_1:11\cf0\ulnone ; \cf1\ul Rev_22:7\cf0\ulnone \par \b deceiving:\b0 \cf1\ul Jam_1:26\cf0\ulnone ; \cf1\ul Isa_44:20\cf0\ulnone ; \cf1\ul Oba_1:3\cf0\ulnone ; \cf1\ul 1Co_3:18\cf0\ulnone , \cf1\ul 1Co_6:9\cf0\ulnone , \cf1\ul 1Co_15:33\cf0\ulnone ; \cf1\ul Gal_6:3\cf0\ulnone , \cf1\ul Gal_6:7\cf0\ulnone ; \cf1\ul 2Ti_3:13\cf0\ulnone ; \cf1\ul Tit_3:3\cf0\ulnone ; \cf1\ul 2Pe_2:13\cf0\ulnone ; \cf1\ul 1Jo_1:8\cf0\ulnone ; \cf1\ul Rev_12:9\cf0\ulnone\par \pard\f0\par An athlete was never made by mere instruction. No soldier was ever trained by the mere study of his manual, but by practicing his drill. Not the hearers of the law but the doers are justified before God. We must be going forward, not standing still, simply listening and learning. Where our duty is seen God is revealed. Duty is always the will of God. To see it and not do it is a most disastrous thing for the man, as well as being an offense against God.\par \par \pard\sa120\f2 First we may not hear because our ears are clogged up, Second because our minds are made up and Third, perhaps we can't hear from the Lord because we are mixed up. You see, so many times our tendency is to think that just because we're reading the Word, we're obeying it\emdash at least that's the way it is with me. A lot of times I'll hear a sermon or read a book and I'll say, "Right on. I agree with that." But I deceive myself if, having seen what needs to be taken care of in tLVAL;he mirror of the Word, I then don't do it. One of the great dangers for us who love the Word is to falsely assume that simply agreeing that we should pray means we're praying; or knowing we should worship makes us worshipers.\par James clearly warns us not to think that seeing our reflection properly means we're doers of the Word automatically. If the Lord shows you in the Word that you need to praise Him, don't say, "Good point"\emdash but start praising Him right then! If the Lord shows you in the Word that you need to get right with a brother, don't say, "Someday"\emdash do it right then. Be a \i doer\i0 of the Word.\par With ears clogged up, mind made up, or all mixed up, we won't hear from the Lord. But reading the Word with meekness and then obeying it is the best hearing aid there is.\par \pard\cf4\f1\par \pard\qc\cf0\b\f0 SELF ACCEPTANCE\par \pard\b0\par One of the greatest conflicts of life is that of having wrong attitudes about ourselves.\par ATTITUDE affects your every relationship\par Feel inadequate in \tab APPEARANCE\par \tab\tab\tab\tab ABILITIES\par \tab\tab\tab\tab FAMILY\par \tab\tab\tab\tab ENVIRONMENT\par \par As we grow up most of us have physical, mental or family traits different from those around us,\par Peers point this out at early age\emdash MAKE FUN\par So we feel self-rejection\par Then try to compensate\par A. \tab OVER ATTENTION ON CLOTHES\par B. \tab SHY\par C. \tab SELF-CRITICISM (\cf1\ul Isa_45:9\cf4\ulnone ;\cf0 \cf1\ul Exo_4:10-11\cf0\ulnone )\par D. \tab BITTERNESS\par E. \tab SUPERIORITY\par F. \tab EXTRAVAGANCE\par G. \tab WRONG PRIORITIES\par So James says "Get the mirror down and take a good look at yourself. Accept what you see and let the engrafted Word form you into His image (\cf1\ul 2Co_3:18\cf0\ulnone )."\par \pard\fi-360\li360\b\f1\par \pard\cf5\f0 Jam 1:22 What did Jesus say was the difference between hearers and doers? (Mat 7:24-25)\par \cf0\b0\par \cf3 (Jas 1:23) For if any be a hearer of the word, and not a doer, he isLVAL< like unto a man beholding his natural face in a glass:\par \cf0\par \cf1\ul\f2 Jam_2:14-26\cf0\ulnone ; \cf1\ul Jer_44:16\cf0\ulnone ; \cf1\ul Eze_33:31\cf0\ulnone , \cf1\ul Eze_33:32\cf0\ulnone ; \cf1\ul Mat_7:26\cf0\ulnone , \cf1\ul Mat_7:27\cf0\ulnone ; Luke 6:47-7:16\par \f0\par The problem is we have to have the mirror or something of that nature to know what our face looks like. No man has ever seen his own face. The same is true spiritually as it is physically. We cannot see our spiritual faults though others see them. The Bible becomes our mirror to know what we are like in His sight. But many do as James mentions here. They see themselves but get away from that gospel mirror and forget what they saw.\par \cf3\f1\par \cf0\i\f0 Behavior is a mirror in which everyone displays his image\i0 (Johann Wolfgang von Goethe)\b\f1\par \b0\par \pard\fi-540\li540\cf5\b\f0 Jam 1:23 Since no man can see his face how do we know what we look like physically and spiritually?\par \cf0\b0\par \pard\cf3 (Jas 1:24) For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.\par \cf0\par \pard\fi216\sa60\b\f2 what:\b0 \cf1\ul Jdg_8:18\cf0\ulnone ; \cf1\ul Mat_8:27\cf0\ulnone ; \cf1\ul Luk_1:66\cf0\ulnone , \cf1\ul Luk_7:39\cf0\ulnone ; \cf1\ul 1Th_1:5\cf0\ulnone ; \cf1\ul 2Pe_3:11\cf0\ulnone\par \pard\f0\par Jesus used the same concept with another analogy. He said that those who hear what He says and does it is like a man who builds on a rock, and those who hear and do not are like those who build on sand (\cf1\ul Mat_7:24-25\cf0\ulnone ). \par \cf4\f1\fs23\par \i\f0\fs29 If a man were to sit down and make out a time-table of his own life, classifying his waking hours according to the several occupations in which he is generally engaged, and allotting to each the time that is spent in it, how much would be for religious contemplation for "beholdings" of the gospel of God?\i0 (A. Raleigh, D. D.)\par \cf0\f1\fs28\par \pard\fi-540\li540\cf5\b\f0 Jam 1:24 ILVAL=f you were to divide each day into two categories how much time do you think would be spent on spiritual things and how much on secular things?\par \cf0\b0\par \pard\cf3 (Jas 1:25) But whoso looketh into the perfect law of liberty, and continueth \i therein\i0 , he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.\par \cf0\par \pard\fi216\sa60\b\f2 looketh:\b0 \cf1\ul Pro_14:15\cf0\ulnone ; \cf1\ul Isa_8:20\cf0\ulnone ; \cf1\ul 2Co_13:5\cf0\ulnone ; \cf1\ul Heb_12:15\cf0\ulnone \par \b the perfect:\b0 \cf1\ul Jam_2:12\cf0\ulnone ; \cf1\ul Psa_19:7-10\cf0\ulnone , \cf1\ul Psa_119:32\cf0\ulnone , \cf1\ul Psa_119:45\cf0\ulnone , \cf1\ul Psa_119:96-105\cf0\ulnone ; \cf1\ul Rom_7:12\cf0\ulnone , \cf1\ul Rom_7:22\cf0\ulnone , \cf1\ul Rom_7:23\cf0\ulnone \par \b liberty:\b0 \cf1\ul Joh_8:32\cf0\ulnone , \cf1\ul Joh_8:36\cf0\ulnone ; \cf1\ul Rom_8:15\cf0\ulnone ; \cf1\ul 2Co_3:17\cf0\ulnone , \cf1\ul 2Co_3:18\cf0\ulnone ; \cf1\ul Gal_5:1\cf0\ulnone ; \cf1\ul 1Pe_2:16\cf0\ulnone \par \b and:\b0 \cf1\ul 1Sa_12:14\cf0\ulnone ; \cf1\ul Joh_8:31\cf0\ulnone , \cf1\ul Joh_15:9\cf0\ulnone , \cf1\ul Joh_15:10\cf0\ulnone ; \cf1\ul Act_2:42\cf0\ulnone , \cf1\ul Act_13:43\cf0\ulnone , \cf1\ul Act_26:22\cf0\ulnone ; \cf1\ul Rom_2:7\cf0\ulnone , \cf1\ul Rom_2:8\cf0\ulnone , \cf1\ul Rom_11:22\cf0\ulnone ; \cf1\ul Col_1:23\cf0\ulnone ; \cf1\ul 1Ti_2:15\cf0\ulnone , \cf1\ul 1Ti_4:16\cf0\ulnone ; \cf1\ul 1Jo_2:24\cf0\ulnone \par \b a forgetful:\b0 \cf1\ul Jam_1:23\cf0\ulnone , \cf1\ul Jam_1:24\cf0\ulnone \par \b this:\b0 \cf1\ul Psa_19:11\cf0\ulnone , \cf1\ul Psa_106:3\cf0\ulnone , \cf1\ul Psa_119:2\cf0\ulnone , \cf1\ul Psa_119:3\cf0\ulnone ; \cf1\ul Luk_6:47-49\cf0\ulnone , \cf1\ul Luk_11:28\cf0\ulnone ; \cf1\ul Joh_13:17\cf0\ulnone ; \cf1\ul 1Co_15:58\cf0\ulnone ; \cf1\ul Rev_14:13\cf0\ulnone , \cf1\ul Rev_22:14\cf0\ulnone \par \b deed:\b0 or, doing\par \pard\f0\par \f1\fs36 The representation of the Gospel as \i the perfect law of liberty\i0 is as LVAL>correct as it is important. Paul, who contrasts generally the law and the Gospel, acknowledges a law of the spirit of life in Christ Jesus, \cf1\ul Rom_8:2\cf0\ulnone . This law is \i perfect\i0 because it presents at once the most perfect and most judicious directory of the life of belivers; it is the \i law of liberty\i0 because the faithful practice of it leads men to true, moral liberty. \par \f0\fs28\par The secret of Christian success is in continuing therein, just as a person who wants to be well groomed has to keep looking at the mirror until the task is complete. You cannot glance in the mirror to see what you look like, then lay the mirror aside while you dress yourself. It takes a continual looking in this perfect law of liberty until Jesus comes.\par \f1\par \pard\fi-540\li540\cf5\b\f0 Jam 1:25 What does he mean by a perfect law of liberty since law limits your freedom by definition?\par \cf0\b0\par \pard\cf3 (Jas 1:26) If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion \i is\i0 vain.\par \cf0\par \pard\fi216\sa60\b\f2 seem:\b0 \cf1\ul Pro_14:12\cf0\ulnone , \cf1\ul Pro_16:25\cf0\ulnone ; \cf1\ul Luk_8:18\cf0\ulnone ; \cf1\ul 1Co_3:18\cf0\ulnone ; \cf1\ul Gal_2:6\cf0\ulnone , \cf1\ul Gal_2:9\cf0\ulnone , \cf1\ul Gal_6:3\cf0\ulnone \par \b bridleth:\b0 \cf1\ul Jam_1:19\cf0\ulnone , \cf1\ul Jam_3:2-6\cf0\ulnone ; \cf1\ul Psa_32:9\cf0\ulnone , \cf1\ul Psa_34:13\cf0\ulnone , \cf1\ul Psa_39:1\cf0\ulnone , \cf1\ul Psa_39:2\cf0\ulnone , \cf1\ul Psa_141:3\cf0\ulnone ; \cf1\ul Pro_10:19\cf0\ulnone , \cf1\ul Pro_10:31\cf0\ulnone , \cf1\ul Pro_13:2\cf0\ulnone , \cf1\ul Pro_13:3\cf0\ulnone , \cf1\ul Pro_15:2\cf0\ulnone ; \cf1\ul Pro_16:10\cf0\ulnone , \cf1\ul Pro_19:1\cf0\ulnone , \cf1\ul Pro_21:26\cf0\ulnone ; \cf1\ul Eph_4:29\cf0\ulnone , \cf1\ul Eph_5:4\cf0\ulnone ; \cf1\ul Col_4:6\cf0\ulnone ; \cf1\ul 1Pe_3:10\cf0\ulnone \par \b but:\b0 \cf1\ul Jam_1:22\cf0\ulnone ; \cf1\ul Deu_11:16\cf0\ulnone ; \cf1\ul IsLVAL?a_44:20\cf0\ulnone ; \cf1\ul Gal_6:3\cf0\ulnone \par \b this:\b0 \cf1\ul Jam_2:20\cf0\ulnone ; \cf1\ul Isa_1:13\cf0\ulnone ; \cf1\ul Mal_3:14\cf0\ulnone ; \cf1\ul Mat_15:9\cf0\ulnone ; \cf1\ul Mar_7:7\cf0\ulnone ; \cf1\ul 1Co_15:2\cf0\ulnone , \cf1\ul 1Co_15:15\cf0\ulnone ; \cf1\ul Gal_3:4\cf0\ulnone\par \pard\f0\par The two things that betray what is within a man more than anything else is his body language and his speaking. We speak from what is in the heart, so we will not say much before it is evident to everyone what is inside. If we are greedy we will soon be speaking of wealth. If we are godly we will soon speak of spiritual matters. If we are lustful we will soon speak of immoral acts. If we are virtuous we will soon be speaking of holiness. Without realizing it and without desiring to do so we expose our hearts to the world. Jesus described true religion as obedience (\cf1\ul Mat_7:21-23\cf0\ulnone ) and Paul described it as love (\cf1\ul 1Co_13:1-13\cf0\ulnone ). \par \cf4\f1\fs23\par \pard\fi-540\li540\cf0\fs28\par \cf5\b\f0 Jam 1:26 How does speaking betray your character? What do greedy people talk about most of all? Lustful people? Covetous?\par \cf0\b0\par \pard\cf3 (Jas 1:27) Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, \i and\i0 to keep himself unspotted from the world.\par \cf0\par \pard\fi216\sa60\b\f2 Pure:\b0 \cf1\ul Jam_3:17\cf0\ulnone ; \cf1\ul Psa_119:1\cf0\ulnone ; \cf1\ul Mat_5:8\cf0\ulnone ; \cf1\ul Luk_1:6\cf0\ulnone ; \cf1\ul 1Ti_1:5\cf0\ulnone , \cf1\ul 1Ti_5:4\cf0\ulnone \par \b To visit:\b0 \cf1\ul Job_29:12\cf0\ulnone , \cf1\ul Job_29:13\cf0\ulnone , \cf1\ul Job_31:15-20\cf0\ulnone ; \cf1\ul Psa_68:5\cf0\ulnone ; \cf1\ul Isa_1:16\cf0\ulnone , \cf1\ul Isa_1:17\cf0\ulnone , \cf1\ul Isa_58:6\cf0\ulnone , \cf1\ul Isa_58:7\cf0\ulnone ; \cf1\ul Mat_25:34-46\cf0\ulnone ; \cf1\ul Gal_5:6\cf0\ulnone , \cf1\ul Gal_6:9\cf0\ulnone , \cf1\ul Gal_6:10\cf0\ulnone ; \cf1\ul 1Jo_3:17-19\cf0\uLVAL@lnone \par \b to keep:\b0 \cf1\ul Jam_4:4\cf0\ulnone ; \cf1\ul Joh_17:14\cf0\ulnone , \cf1\ul Joh_17:15\cf0\ulnone ; \cf1\ul Rom_12:2\cf0\ulnone ; \cf1\ul Gal_1:4\cf0\ulnone , \cf1\ul Gal_6:14\cf0\ulnone ; \cf1\ul Col_3:1-3\cf0\ulnone ; \cf1\ul 1Jo_2:15-17\cf0\ulnone ; \cf1\ul 1Jo_5:4\cf0\ulnone , \cf1\ul 1Jo_5:5\cf0\ulnone , \cf1\ul 1Jo_5:18\cf0\ulnone\par \pard\f0\par \i Religion is daily bread, not cake for special occasions.\b\f1\par \pard\keepn\ri90\sb360\sa60\qc\cf4\expndtw60\kerning28\i0\f0 PURE RELIGION\par \pard\ri90\cf0\expndtw0\kerning0\b0 (\cf1\ul Jam_1:27\cf0\ulnone )\par \par \pard\fi-720\li720\ri90 TEST ONE:\tab Have you the Spirit of Christ? (\cf1\ul Rom_8:5\cf0\ulnone )\par \par TEST TWO:\tab Have you the Mind of Christ? (\cf1\ul Phi_2:5-8\cf0\ulnone )\par \par TEST THREE: Is that tongue of yours bridled (\cf1\ul Jam_1:26\cf0\ulnone ).\par \par TEST FOUR:\tab Do you visit the fatherless and widows in their afflictions (\cf1\ul Jam_1:27\cf0\ulnone )\par \par TEST FIVE:\tab Do you keep yourself unspotted? (\cf1\ul Jam_1:27\cf0\ulnone ).\par \par TEST SIX: \tab Are you following every good work? (\cf1\ul Jud_1:21\cf0\ulnone ).\par \par TEST SEVEN: Are you able to endure temptation? (\cf1\ul Jud_1:12\cf0\ulnone ).\par \par \pard\ri90 Etymologically the word "religion" is derived from the Latin verb \ul religare\ulnone , which means "to join." It contains the root of our anatomical term "Ligament," which is something that joins one structure with another. Religion in that sense is thus concerned with the process of joining or rather the rejoining of man to his God, or, in theological language, "the atonement." The relationship of man to God is thus the essence of "religion," as the term is used in the New Testament. \emdash Moody Monthly: February 1970, page 12.\par \pard\f1\par \pard\fi-540\li540\cf5\b\f0 Jam 1:27 What would be a good test to prove whether or not you have pure religion?\par Jam 1:27 What kind of religion is useless?\par \pard\cf4\b0\f2\LVALfs29\par } LVALB{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}{\f2\froman\fprq2\fcharset0 Georgia;}} {\colortbl ;\red255\green0\blue0;\red0\green128\blue0;\red0\green0\blue0;\red0\green255\blue0;\red0\green128\blue128;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\qc\lang1033\f0\fs28 V. THIRD ADMONITION WITH REFERENCE TO THE THIRD FORM OF TEMPTATION. UNFAITHFUL CONDUCT\fs24\par \pard\fi-360\li360 CAUTION AGAINST PARTIALITY, AGAINST FAVOURING THE RICH AND DEPRECIATING THE POOR IN THEIR CHURCH-LIFE. CONSISTENT PROOF OF FAITH DEMANDED IN THE WORK OF CHRISTIAN BROTHERLY LOVE AND IN THE ACKNOWLEDGING OF UNITY OF FAITH IN THE FAITH-WORK OF ABRAHAM THE PATRIARCH AND IN THE FAITH-WORK OF RAHAB, THE GENTILE HARLOT. DEAD AND LIVING FAITH\par \pard\qc\scaps\fs22 Chapter 2\par \par \pard\cf1\scaps0\f1\fs28 (Jas 2:1) My brethren, have not the faith of our Lord Jesus Christ, \i the Lord\i0 of glory, with respect of persons.\par \cf0\par \pard\fi216\sa60\b the faith:\b0 \cf2\ul Act_20:21\cf0\ulnone , \cf2\ul Act_24:24\cf0\ulnone ; \cf2\ul Col_1:4\cf0\ulnone ; \cf2\ul 1Ti_1:19\cf0\ulnone ; \cf2\ul Tit_1:1\cf0\ulnone ; \cf2\ul 2Pe_1:1\cf0\ulnone ; \cf2\ul Rev_14:12\cf0\ulnone \par \b the Lord:\b0 \cf2\ul Psa_24:7-10\cf0\ulnone ; \cf2\ul 1Co_2:8\cf0\ulnone ; \cf2\ul Tit_2:13\cf0\ulnone ; \cf2\ul Heb_1:3\cf0\ulnone \par \b with:\b0 \cf2\ul Jam_2:3\cf0\ulnone , \cf2\ul Jam_2:9\cf0\ulnone , \cf2\ul Jam_3:17\cf0\ulnone ; \cf2\ul Lev_19:15\cf0\ulnone ; \cf2\ul Deu_1:17\cf0\ulnone , \cf2\ul Deu_16:19\cf0\ulnone ; \cf2\ul 2Ch_19:7\cf0\ulnone ; \cf2\ul Pro_24:23\cf0\ulnone , \cf2\ul Pro_28:21\cf0\ulnone ; \cf2\ul Mat_22:16\cf0\ulnone ; \cf2\ul Rom_1:11\cf0\ulnone ; \cf2\ul 1Ti_5:21\cf0\ulnone ; \cf2\ul Jud_1:16\cf0\ulnone\par \pard\par \pard\sa120 Even Christians may be vulnerable to this attitude; guilty of treating people differently, depending on how we view them outwardly. But almost without exception, the irony is that the people we try toLVALC impress the most are those who care about us the least\emdash while the people who really would be open to receiving from us are those for whom we think we don't have time.\par \pard\par \pard\qc\b\fs32 THE POOR NEED GOD\par \pard\b0\fs28 (\cf2\ul Jas_2:1-7\cf0\ulnone )\par There is a normal tendency to prefer the rich and expect him to build your church because he has the goods to do it with.\par \par How many times have you heard, "We cannot build on these people?" meaning that they are poor and will not pay much tithes.\par \cf2\ul Mat_26:11\cf0\ulnone "The poor you have with you always."\par "The love of money is the root of all evil."\par \cf2\ul Psa_37:16\cf0\ulnone ; \cf2\ul Pro_14:21\cf0\ulnone ; \cf2\ul Pro_21:13\cf0\ulnone\par \cf2\ul Mat_25:42-45\cf0\ulnone\par \cf2\ul Psa_10:14\cf0\ulnone ; \cf2\ul Psa_14:6\cf0\ulnone\par \par Wealthy people do not feel the need of sustaining others like the poor do.\par \par When men are stricken with poverty they need someone to turn too to supply the necessities of life.\par \par Thus more of them trust God than people who have security in material things.\par \par Where your security is there will be your trust.\par \cf3\par \pard\fi-540\li540\cf4\b\f2 Jam 2:1 Why do you think there is a natural tendency to have respect to the rich in the church? How can such respect be dangerous?\par \cf0\b0\par \pard\cf1\f1 (Jas 2:2) For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment;\par \cf0\par \pard\fi216\sa60\b assembly:\b0 Gr. synagogue\par \b gold:\b0 \cf2\ul Est_3:10\cf0\ulnone , \cf2\ul Est_8:2\cf0\ulnone ; \cf2\ul Luk_15:22\cf0\ulnone \par \b goodly:\b0 \cf2\ul Gen_27:15\cf0\ulnone ; \cf2\ul Mat_11:8\cf0\ulnone , \cf2\ul Mat_11:9\cf0\ulnone \par \b in vile:\b0 \cf2\ul Isa_64:6\cf0\ulnone ; \cf2\ul Zec_3:3\cf0\ulnone , \cf2\ul Zec_3:4\cf0\ulnone\par \pard\par Commentators try to get away from the idea that James was speaking of the synagoLVALDgue of the Christians as a meeting place of worship. There are beliefs that are usually held and any kind of evidence like this against it would automatically be discounted. However, it appears that the early Christians did have meeting places and called them synagogues. Though this is the only place in the New Testament where it is called that, there are records from later periods of Christians who still called their churches synagogues. It appears that the early Christians did have property, and separate church buildings and did call them synagogues. One of the reasons the commentators would like to discount it is to keep a total separation of Jew and Gentile in worship as well as everything else. However we must remember the first church was 100% Jewish and would naturally hold to Jewish forms and Jewish government, and any changes would come slowly among the Gentiles as they began to separate themselves from Judaism.\par \pard\fi-540\li540\f2\par \cf4\b Jam 2:2 What should our attitude be toward what we wear?\par \cf0\b0\par \pard\cf1\f1 (Jas 2:3) And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool:\par \pard\fi-540\li540\cf0\par \pard\fi216\sa60\b ye:\b0 \cf2\ul Jud_1:16\cf0\ulnone \par \b in a good place:\b0 or well, or, seemly\par \b to the:\b0 \cf2\ul Jam_2:6\cf0\ulnone ; \cf2\ul Isa_65:5\cf0\ulnone ; \cf2\ul Luk_7:44-46\cf0\ulnone ; \cf2\ul 2Co_8:9\cf0\ulnone\par \pard\fi-540\li540\par \pard It was up to the deacons to seat the people as they came into the church, or as we would say, they were the ushers. James\rquote address then would be directed to them. They should not give any special honor to this man simply because he appears rich, nor despise the poor man just because he has nothing. After all, you might be giving honor to a heathen or a reprobate, while a true child of God is being treated with disrespect. The Gentile world makes those kind oLVALEf distinctions, but it should never be the attitude of the church because such an attitude is contrary to our Savior.\par \pard\fi-540\li540\f2\par \cf4\b Jam 2:3 Why is it wrong to judge a person by his or her economic status?\par \cf0\b0\par \pard\cf1\f1 (Jas 2:4) Are ye not then partial in yourselves, and are become judges of evil thoughts?\par \cf0\par \pard\fi216\sa60\b partial:\b0 James 1:1-27; \cf2\ul Job_34:19\cf0\ulnone ; \cf2\ul Mal_2:9\cf0\ulnone \par \b judges:\b0 \cf2\ul Jam_4:11\cf0\ulnone ; \cf2\ul Job_21:27\cf0\ulnone ; \cf2\ul Psa_58:1\cf0\ulnone , \cf2\ul Psa_82:2\cf0\ulnone , \cf2\ul Psa_109:31\cf0\ulnone ; \cf2\ul Mat_7:1-5\cf0\ulnone ; \cf2\ul Joh_7:24\cf0\ulnone\par \pard\par When we think of giving more honor to the rich, the only reason for doing so is because of our own covetousness. We hope he will befriend us. Thus the very idea is the same as idolatry. To say we are going to espouse the cause of the rich for they may help us, and we will neglect the poor because they cannot help us, is to have our priorities in the wrong place. Jesus considered the widow who gave her two mites far greater than all the wealthy who brought their large sums to the temple.\par \cf3\fs23\par \pard\fi-540\li540\cf4\b\f2\fs28 Jam 2:4 what kind of evil thoughts is he speaking of here?\par \cf0\b0\par \pard\cf1\f1 (Jas 2:5) Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?\par \cf0\par \pard\fi216\sa60\b Hearken:\b0 \cf2\ul Jdg_9:7\cf0\ulnone ; \cf2\ul 1Ki_22:28\cf0\ulnone ; \cf2\ul Job_34:10\cf0\ulnone , \cf2\ul Job_38:14\cf0\ulnone ; \cf2\ul Pro_7:24\cf0\ulnone , \cf2\ul Pro_8:32\cf0\ulnone ; \cf2\ul Mar_7:14\cf0\ulnone ; \cf2\ul Act_7:2\cf0\ulnone \par \b Hath not:\b0 \cf2\ul Jam_1:9\cf0\ulnone ; \cf2\ul Isa_14:32\cf0\ulnone , \cf2\ul Isa_29:19\cf0\ulnone ; \cf2\ul Zep_3:12\cf0\ulnone ; \cf2\ul Zec_11:7\cf0\ulnone , \cf2\ul Zec_11:11\cf0\ulnone ; \cf2\ul Mat_11:LVALF5\cf0\ulnone ; \cf2\ul Luk_6:20\cf0\ulnone ; \cf2\ul Luk_9:57\cf0\ulnone , \cf2\ul Luk_9:58\cf0\ulnone , \cf2\ul Luk_16:22\cf0\ulnone , \cf2\ul Luk_16:25\cf0\ulnone ; \cf2\ul Joh_7:48\cf0\ulnone ; \cf2\ul 1Co_1:26-28\cf0\ulnone ; \cf2\ul 2Co_8:9\cf0\ulnone \par \b rich:\b0 \cf2\ul Pro_8:17-21\cf0\ulnone ; \cf2\ul Luk_12:21\cf0\ulnone ; \cf2\ul 1Co_3:21-23\cf0\ulnone ; \cf2\ul 2Co_4:15\cf0\ulnone , \cf2\ul 2Co_6:10\cf0\ulnone ; \cf2\ul Eph_1:18\cf0\ulnone , \cf2\ul Eph_3:8\cf0\ulnone ; \cf2\ul 1Ti_6:18\cf0\ulnone ; \cf2\ul Heb_11:26\cf0\ulnone ; \cf2\ul Rev_2:9\cf0\ulnone , \cf2\ul Rev_3:18\cf0\ulnone , \cf2\ul Rev_21:7\cf0\ulnone \par \b heirs:\b0 \cf2\ul Mat_5:3\cf0\ulnone , \cf2\ul Mat_25:34\cf0\ulnone ; \cf2\ul Luk_12:32\cf0\ulnone , \cf2\ul Luk_22:29\cf0\ulnone ; \cf2\ul Rom_8:17\cf0\ulnone ; \cf2\ul 1Th_2:12\cf0\ulnone ; \cf2\ul 2Th_1:5\cf0\ulnone ; \cf2\ul 2Ti_4:8\cf0\ulnone , \cf2\ul 2Ti_4:18\cf0\ulnone ; \cf2\ul 1Pe_1:4\cf0\ulnone ; \cf2\ul 2Pe_1:11\cf0\ulnone \par \b the:\b0 or, that which, \cf2\ul Jam_1:12\cf0\ulnone ; \cf2\ul Exo_20:6\cf0\ulnone ; \cf2\ul 1Sa_2:30\cf0\ulnone ; \cf2\ul Pro_8:17\cf0\ulnone ; \cf2\ul Mat_5:3\cf0\ulnone ; \cf2\ul Luk_6:20\cf0\ulnone , \cf2\ul Luk_12:32\cf0\ulnone ; \cf2\ul 1Co_2:9\cf0\ulnone ; \cf2\ul 2Ti_4:8\cf0\ulnone\par \pard\par \pard\sa120 People who have plenty are very defensive of their position and find every means possible to show that God does not condemn wealth. One thing to remember however is that Jesus never did commend any rich for having riches whereas He did condemn the rich. The only man recorded as being in hell was there because he had plenty and would not share it. The only time God called a man a fool was when he thought his good crops would take care of him for years to come. He said, \ldblquote The poor have the gospel preached to them\rdblquote (\cf2\ul Mat_11:5\cf0\ulnone ). It was the common people who heard Him gladly, not the wealthy or aristocratic (\cf2\ul Mar_12:37\cf0\ulnone ). Not many noble are called, but theLVALG foolish, the weak, the base, the despised, and the insignificant (\cf2\ul 1Co_1:26-29\cf0\ulnone ). It is true Paul said, "The love of money is the root of all evil," and not "Money is the root of all evil," but the love of money is still the root of all evil.\par \pard\i\par To prevent the growing evil condemned in the foregoing verse, of undervaluing those that are rich in grace, because poor in estate, the apostle in this verse declares how God himself gives countenance to the contrary practice; he confers a threefold dignity upon them; they are chosen by him, they are rich in faith, and heirs of the kingdom of heaven now as if the apostle said, "Are they fit to be despised by you, that are thus highly dignified and enriched by God?" And to stir up their attention to what he speaks, he ushers in his interrogation with this, Hearken, my beloved brethren, hath not God chosen the poor of this world?\par \par Learn hence, that such as are poor in this world, and disesteemed of men, may yet be chosen of God, rich in grace, and heirs of glory. This he does, to demonstrate the sovereignty and freeness of his grace, and the glory of his wisdom. The first choice that Christ made of persons to be his followers were poor men; and ever since, generally speaking, they are the poor that receive the gospel: God has more rent, and better paid him, from a smoky cottage than from many stately palaces, where men wallow in wealth, and forget God. \i0 (Burkitt)\par \pard\fi-540\li540\f2\par \cf4\b Jam 2:5 What would be God\rquote s reasons for not choosing the rich?\par \cf0\b0\par \pard\cf1\f1 (Jas 2:6) But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?\par \cf0\par \pard\fi216\sa60\b ye:\b0 \cf2\ul Jam_2:3\cf0\ulnone ; \cf2\ul Psa_14:6\cf0\ulnone ; \cf2\ul Pro_14:31\cf0\ulnone , \cf2\ul Pro_17:5\cf0\ulnone ; \cf2\ul Ecc_9:15\cf0\ulnone , \cf2\ul Ecc_9:16\cf0\ulnone ; \cf2\ul Isa_53:3\cf0\ulnone ; \cf2\ul Joh_8:49\cf0\ulnone ; \cf2\ul 1Co_11:22\cf0\ulLVALHnone \par \b Do:\b0 \cf2\ul Jam_5:4\cf0\ulnone ; \cf2\ul Job_20:19\cf0\ulnone ; \cf2\ul Psa_10:2\cf0\ulnone , \cf2\ul Psa_10:8\cf0\ulnone , \cf2\ul Psa_10:10\cf0\ulnone ,\cf2\ul Psa_10:14\cf0\ulnone , \cf2\ul Psa_12:5\cf0\ulnone ; \cf2\ul Pro_22:16\cf0\ulnone ; \cf2\ul Ecc_5:8\cf0\ulnone ; \cf2\ul Isa_3:14\cf0\ulnone , \cf2\ul Isa_3:15\cf0\ulnone ; \cf2\ul Amo_2:6\cf0\ulnone , \cf2\ul Amo_2:7\cf0\ulnone , \cf2\ul Amo_4:1\cf0\ulnone , \cf2\ul Amo_5:11\cf0\ulnone , \cf2\ul Amo_8:4-6\cf0\ulnone ; \cf2\ul Mic_6:11\cf0\ulnone , \cf2\ul Mic_6:12\cf0\ulnone ; \cf2\ul Hab_3:14\cf0\ulnone ; \cf2\ul Zec_7:10\cf0\ulnone \par \b and:\b0 \cf2\ul Jam_5:6\cf0\ulnone ; \cf2\ul 1Ki_21:11-13\cf0\ulnone ; \cf2\ul Act_4:1-3\cf0\ulnone , \cf2\ul Act_4:26-28\cf0\ulnone , \cf2\ul Act_5:17\cf0\ulnone , \cf2\ul Act_5:18\cf0\ulnone , \cf2\ul Act_5:26\cf0\ulnone , \cf2\ul Act_5:27\cf0\ulnone , \cf2\ul Act_13:50\cf0\ulnone , \cf2\ul Act_16:19\cf0\ulnone , \cf2\ul Act_16:20\cf0\ulnone ; \cf2\ul Act_17:6\cf0\ulnone , \cf2\ul Act_18:12\cf0\ulnone\par \pard\par Apparently James is speaking from actual experiences and not just from a general tendency. There must have been those practicing such discrimination and James shows how foreign that is from the Christian faith. He shows the main reasons why, of all people, they should not cater to the rich. Their very well known behavior is despicable. \par \pard\fi-540\li540\f2\par \cf4\b Jam 2:6 Why would it be impossible for a politician to get elected if he told the truth?\par \cf0\b0\par \pard\cf1\f1 (Jas 2:7) Do not they blaspheme that worthy name by the which ye are called?\par \cf0\par \pard\fi216\sa60\b blaspheme:\b0 \cf2\ul Psa_73:7-9\cf0\ulnone ; \cf2\ul Mat_12:24\cf0\ulnone , \cf2\ul Mat_27:63\cf0\ulnone ; \cf2\ul Luk_22:64\cf0\ulnone , \cf2\ul Luk_22:65\cf0\ulnone ; \cf2\ul Act_26:11\cf0\ulnone ; \cf2\ul 1Ti_1:13\cf0\ulnone ; \cf2\ul Rev_13:5\cf0\ulnone , \cf2\ul Rev_13:6\cf0\ulnone \par \b worthy:\b0 \cf2\ul Psa_111:9\cf0\ulnone ; \cf2\ul Son_1:3\cf0\ulnonLVALIe ; \cf2\ul Isa_7:14\cf0\ulnone , \cf2\ul Isa_9:6\cf0\ulnone , \cf2\ul Isa_9:7\cf0\ulnone ; \cf2\ul Jer_23:6\cf0\ulnone ; \cf2\ul Mat_1:23\cf0\ulnone ; \cf2\ul Act_4:12\cf0\ulnone ; \cf2\ul Phi_2:9-11\cf0\ulnone ; \cf2\ul Rev_19:13\cf0\ulnone , \cf2\ul Rev_19:16\cf0\ulnone \par \b by:\b0 \cf2\ul Isa_65:15\cf0\ulnone ; \cf2\ul Act_11:26\cf0\ulnone ; \cf2\ul Eph_3:15\cf0\ulnone\par \pard\par Not only the wealthy, but those in great positions tend to despise the name of Christ. The higher men go in authority, it seems the more they despise God, until they tend to consider themselves as god. Kings especially have grown proud of their control over others until they consider themselves untouchable. Their laws must be obeyed so they must always be right. So it is a natural trend to have more disdain for the name of God, as you go higher in this world\rquote s esteem.\par \pard\fi-540\li540\f2\par \cf4\b Jam 2:7 What do you believe is the reason why the higher a person goes in authority the less He appreciates God?\par \cf0\b0\par \pard\cf1\f1 (Jas 2:8) If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:\par \cf0\par \pard\fi216\sa60\b the royal:\b0 \cf2\ul Jam_2:12\cf0\ulnone , \cf2\ul Jam_1:25\cf0\ulnone ; \cf2\ul 1Pe_2:9\cf0\ulnone \par \b Thou:\b0 \cf2\ul Lev_19:18\cf0\ulnone , \cf2\ul Lev_19:34\cf0\ulnone ; \cf2\ul Mat_22:39\cf0\ulnone ; \cf2\ul Mar_12:31-33\cf0\ulnone ; \cf2\ul Luk_10:27-37\cf0\ulnone ; \cf2\ul Rom_13:8\cf0\ulnone , \cf2\ul Rom_13:9\cf0\ulnone ; \cf2\ul Gal_5:14\cf0\ulnone ; \cf2\ul Gal_6:2\cf0\ulnone ; \cf2\ul 1Th_4:9\cf0\ulnone \par \b ye do:\b0 \cf2\ul Jam_2:19\cf0\ulnone ; \cf2\ul 1Ki_8:18\cf0\ulnone ; \cf2\ul 2Ki_7:9\cf0\ulnone ; \cf2\ul Jon_4:4\cf0\ulnone , \cf2\ul Jon_4:9\cf0\ulnone ; \cf2\ul Mat_25:21\cf0\ulnone , \cf2\ul Mat_25:23\cf0\ulnone ; \cf2\ul Phi_4:14\cf0\ulnone\par \pard\par \f2 The opposite to that trend of the rich, is to be a servant to all. This is exactly what Jesus spent so much tiLVALJme teaching about. He warned His disciples about acting like the Gentiles when it came to authority, and reminded them that He did not come to be ministered to, but to minister.\par \cf3\fs23\par \i\fs29 Why, then, should we love God with heart, mind, soul, strength? It is because in God man finds the ideals which are the prototypes of all that is noble in himself, and which therefore he must love if he would be true to his own better nature and higher destiny. And the obligation of man to love his neighbor as himself lies in the fact that it is in his neighbor that man gets his clearest revelation of God\emdash more clear than any revelation in words or works. It is in the soul of man when looked at with the eyes of neighborliness that man gets his best vision of the majesty and beauty of God. \i0 (Bishop S. S. Harris)\par \pard\fi-540\li540\cf0\fs28\par \cf4\b Jam 2:8 Do you recall anything Jesus said about our evaluation of others?\par \cf0\b0\par \pard\cf1\f1 (Jas 2:9) But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.\par \cf0\par \pard\fi216\sa60\b if:\b0 \cf2\ul Jam_2:1-4\cf0\ulnone ; \cf2\ul Lev_19:15\cf0\ulnone \par \b are:\b0 \cf2\ul Joh_8:9\cf0\ulnone , \cf2\ul Joh_8:46\cf0\ulnone , \cf2\ul Joh_16:8\cf0\ulnone *marg. \cf2\ul 1Co_14:24\cf0\ulnone ; \cf2\ul Jud_1:15\cf0\ulnone \par \b transgressors:\b0 \cf2\ul Rom_3:20\cf0\ulnone , \cf2\ul Rom_7:7-13\cf0\ulnone ; \cf2\ul Gal_2:19\cf0\ulnone ; \cf2\ul 1Jo_3:4\cf0\ulnone\par \pard\par Sin is the transgression of the law of God, and the law teaches you to love your neighbor as yourself. Half of the Ten Commandments are addressed with treatment of others, while the other half are your attitude toward God, so it is important that you have no respect of persons for it shows your disdain for the law of God. Usually those who respect the rich are trying to take advantage of them.\par \cf3\fs23\par \pard\fi-540\li540\cf4\b\f2\fs28 Jam 2:9 How would love solve this problem?\par \cf0LVALK\b0\par \pard\cf1\f1 (Jas 2:10) For whosoever shall keep the whole law, and yet offend in one \i point\i0 , he is guilty of all.\par \cf0\par \pard\fi216\sa60\b For:\b0 While the Jews taught that \ldblquote he who transgresses all the precepts of the law has broken the yoke, dissolved the covenant, and exposed the law to contempt; and so has he done who has only broken one precept;\rdblquote they also taught, \ldblquote that he who observed any principal command was equal to him who kept the whole law,\rdblquote and gave for an example the forsaking of idolatry. To correct this false doctrine was the object James had in view.\par \b whosoever:\b0 \cf2\ul Deu_27:26\cf0\ulnone ; \cf2\ul Mat_5:18\cf0\ulnone , \cf2\ul Mat_5:19\cf0\ulnone ; \cf2\ul Gal_3:10\cf0\ulnone\par \pard\par Transgression is more than the failure to obey the law in some certain area, but the breaking of one law places you under condemnation of LAW itself, and not merely of one infraction. The same is true of the conscience. When your conscience convicts you, it is not just a partial conviction covering one area of life, but something within says \ldblquote You are wrong,\rdblquote not that some small portion of you is wrong.\par \cf3\fs23\par \pard\fi-540\li540\cf4\b\f2\fs28 Jam 2:10 James said he was guilty of breaking all the law but is he judged the same when he breaks one law as he is when he breaks another?\par \cf0\b0\par \pard\cf1\f1 (Jas 2:11) For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.\par \cf0\par \pard\fi216\sa60 he said that, or, that law, which said\par \b Do not commit:\b0 \cf2\ul Exo_20:13\cf0\ulnone , \cf2\ul Exo_20:14\cf0\ulnone ; \cf2\ul Deu_5:17\cf0\ulnone , \cf2\ul Deu_5:18\cf0\ulnone ; \cf2\ul Mat_5:21-28\cf0\ulnone , \cf2\ul Mat_19:18\cf0\ulnone ; \cf2\ul Mar_10:19\cf0\ulnone ; \cf2\ul Luk_18:20\cf0\ulnone ; \cf2\ul Rom_13:9\cf0\ulnone \par \b Now:\b0 \cf2\ul Lev_4:2\cfLVALL0\ulnone , \cf2\ul Lev_4:13\cf0\ulnone , \cf2\ul Lev_4:22\cf0\ulnone ; \cf2\ul Psa_130:3\cf0\ulnone , \cf2\ul Psa_130:4\cf0\ulnone\par \pard\par There is only one God who has given the law. It did not come from a dozen sources. Therefore, since it is His law, when you break the law concerning adultery you are still guilty though you have never killed anyone. If it were a matter of adultery being a state law and killing being a national law, then you would have to be concerned with the source of law and might not be guilty in one area where you were in another. But all these laws are from the same source which makes you guilty, period, when one is violated.\par \cf3\fs23\par \pard\fi-540\li540\cf4\b\f2\fs28 Jam 2:11 Why does the source of law take precedence over obedience to the law?\par \cf0\b0\par \pard\cf1\f1 (Jas 2:12) So speak ye, and so do, as they that shall be judged by the law of liberty.\par \cf0\par \pard\fi216\sa60\b speak:\b0 \cf2\ul Phi_4:8\cf0\ulnone ; \cf2\ul Col_3:17\cf0\ulnone ; \cf2\ul 2Pe_1:4-8\cf0\ulnone \par \b the:\b0 \cf2\ul Jam_2:8\cf0\ulnone , \cf2\ul Jam_1:25\cf0\ulnone\par \pard\par The law of liberty is not a law of external constraint, but a law of the operation of the Spirit within directing you toward the godly. Under the law there is a sense of bondage, but His people shall be willing in the day of His power (\cf2\ul Psa_110:3\cf0\ulnone ). So whatever the Christian says and does should be with a focus on what the law of liberty dictates.\par \cf3\fs23\par \pard\fi360\cf0\i\fs28 The Christian is judged by a law that sets one free, that is, by the supreme law, the law of love (\cf2\ul\i0 Jas_2:8\cf0\ulnone\i ). To be so judged certifies that an individual is either a complete lawkeeper or a disastrous lawbreaker. To love one\rquote s neighbor is the highest form of freedom exercised, and ends in fulfillment of the law. What James is telling his readers is that the Jewish law per se is not the seat of authority (\lang1142 pace\lang1033 Dunn, Unity andLVALM Diversity, 251\endash 52) but rather it is the law, as understood and interpreted in the Christian sense, which is the norm that guides the life of the follower of Jesus the Christ (\cf2\ul\i0 Mat_7:12\cf0\ulnone\i , \cf2\ul\i0 Mat_7:21\cf0\ulnone\i , \cf2\ul\i0 Mat_7:24-29\cf0\ulnone\i ; \cf2\ul\i0 Mat_19:17-21\cf0\ulnone\i ; \cf2\ul\i0 Mat_22:36-40\cf0\ulnone\i ; \cf2\ul\i0 Mat_28:20\cf0\ulnone\i ). The antitheses of the Sermon in \cf2\ul\i0 Mat_5:21-48\cf0\ulnone\i make the same point, namely, that the new law of love sets a higher standard than Torah obedience can demand and produce (e.g., \cf2\ul\i0 Mat_5:20\cf0\ulnone\i ). See R. A. Guelich, The Sermon on the Mount (Waco: Word, 1982) 155\endash 74, 255\endash 71. The law of freedom can liberate those who fulfill it but it also serves (as will be seen in \cf2\ul\i0 Jas_2:13\cf0\ulnone\i ) as a solemn threat of eschatological wrath to those who transgress it. Dibelius, 147, may be correct to suggest that \cf2\ul\i0 Jas_2:12\cf0\ulnone\i appears to be a solemn piece of catechetical pronouncement. \i0 (Lange)\par \pard\fi-540\li540\f2\par \cf4\b Jam 2:12 How would you describe the law of liberty that James speaks of?\par \cf0\b0\par \pard\cf1\f1 (Jas 2:13) For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.\par \cf0\par \pard\fi216\sa60\b he:\b0 \cf2\ul Jam_5:4\cf0\ulnone ; \cf2\ul Gen_42:21\cf0\ulnone ; \cf2\ul Jdg_1:7\cf0\ulnone ; \cf2\ul Job_22:6-10\cf0\ulnone ; \cf2\ul Pro_21:13\cf0\ulnone ; \cf2\ul Isa_27:11\cf0\ulnone ; \cf2\ul Mat_5:7\cf0\ulnone ; \cf2\ul Mat_6:15\cf0\ulnone , \cf2\ul Mat_7:1\cf0\ulnone , \cf2\ul Mat_7:2\cf0\ulnone , \cf2\ul Mat_18:28-35\cf0\ulnone , \cf2\ul Mat_25:41-46\cf0\ulnone ; \cf2\ul Luk_16:25\cf0\ulnone \par \b and:\b0 \cf2\ul Psa_85:10\cf0\ulnone ; \cf2\ul Jer_9:24\cf0\ulnone ; \cf2\ul Eze_33:11\cf0\ulnone ; \cf2\ul Mic_7:18\cf0\ulnone ; \cf2\ul Eph_1:6\cf0\ulnone , \cf2\ul Eph_1:7\cf0\ulnone , \cf2\ul Eph_2:4-7\cf0\ulnone ; \cf2\ul 1Jo_4:8-16\cfLVALN0\ulnone , \cf2\ul 1Jo_4:18\cf0\ulnone , \cf2\ul 1Jo_4:19\cf0\ulnone \par \b rejoiceth:\b0 or, glorieth\par \pard\par \f2 The two sides to justice are shown here. For those who are disobedient to the law there is no mercy to be granted but they will pay fully for their sins. But when you are living in the law of liberty, mercy can rejoice against judgment for the believer has bestowed mercy on others. By the same token if you sin against this law of liberty your judgment is more severe.\par \cf3\fs23\par \i\fs29 There are four ways in which this may be done: "Mercy" may stop "judgment"\endash that it shall never fall; or "mercy" may mingle itself with the "judgment" \emdash to qualify it; or "mercy" may balance and outweigh the "judgment"; or, best of all, "mercy" may turn the "judgment" into blessing.\i0 (J. Vaughan, M. A.)\par \f1\par \pard\fi-540\li540\cf4\b\f2\fs28 Jam 2:13 What is positive proof that you are living by the law of liberty?\par \cf0\b0\par \pard\cf1\f1 (Jas 2:14) What \i doth it\i0 profit, my brethren, though a man say he hath faith, and have not works? can faith save him?\par \cf0\par \pard\fi216\sa60\b What:\b0 \cf2\ul Jam_2:16\cf0\ulnone ; \cf2\ul Jer_7:8\cf0\ulnone ; \cf2\ul Rom_2:25\cf0\ulnone ; \cf2\ul 1Co_13:3\cf0\ulnone ; \cf2\ul 1Ti_4:8\cf0\ulnone ; \cf2\ul Heb_13:9\cf0\ulnone \par \b though:\b0 \cf2\ul Jam_2:18\cf0\ulnone , \cf2\ul Jam_2:26\cf0\ulnone , \cf2\ul Jam_1:22-25\cf0\ulnone ; \cf2\ul Mat_5:20\cf0\ulnone , \cf2\ul Mat_7:21-23\cf0\ulnone , \cf2\ul Mat_7:26\cf0\ulnone , \cf2\ul Mat_7:27\cf0\ulnone ; \cf2\ul Luk_6:49\cf0\ulnone ; \cf2\ul Act_8:13\cf0\ulnone , \cf2\ul Act_8:21\cf0\ulnone , \cf2\ul Act_15:9\cf0\ulnone ; \cf2\ul 1Co_13:2\cf0\ulnone , \cf2\ul 1Co_16:22\cf0\ulnone ; \cf2\ul Gal_5:6\cf0\ulnone , \cf2\ul Gal_5:13\cf0\ulnone ; \cf2\ul 1Th_1:3\cf0\ulnone ; \cf2\ul 1Ti_1:5\cf0\ulnone ; \cf2\ul Tit_1:16\cf0\ulnone , \cf2\ul Tit_3:8\cf0\ulnone ; \cf2\ul Heb_11:7\cf0\ulnone , \cf2\ul Heb_11:8\cf0\ulnone , \cf2\ul Heb_11:17\cf0\ulnone ; \cf2LVALO\ul 2Pe_1:5\cf0\ulnone ; \cf2\ul 1Jo_5:4\cf0\ulnone , \cf2\ul 1Jo_5:5\cf0\ulnone \par \b can:\b0 \cf2\ul 1Co_15:2\cf0\ulnone ; \cf2\ul Eph_2:8-10\cf0\ulnone\par \pard\par God is not going to tolerate someone professing to be a Christian who does not practice the Christian life. When the lips honor Him and the heart is far from Him, He is not their God. Words without deeds are a waste of time.\par \cf3\fs23\par \i\fs29 The true notion of faith is, conviction in action, principles operating in the life, sentiments embodied in conduct. Faith is practically nothing so long as it is merely in the head. Head faith can save no man. This is exactly so in daily life. There is no witchery or mystery in this doctrine at all. Faith cannot save you in commerce, any more than it can save you in religion. Faith cannot save the body, any more than it can save the soul. So let us save Christianity from the supposed mistake of setting up a fanciful scheme of salvation; let us be simply just to the Son of God, by showing that He requires only the very same common-sense conditions of salvation that are required by ourselves in the common relations of our daily life.\i0 (Joseph Parker)\fs23\par \par \cf0\i\fs28 It is not faith and works that saves a man. It is not faith or works. It is faith that works. \i0 (Courson)\cf3\fs23\par \pard\fi-540\li540\cf0\f2\fs28\par \cf4\b Jam 2:14 Are we save by faith and works, faith or works or a faith that works?\par \cf0\b0\par \pard\cf1\f1 (Jas 2:15) If a brother or sister be naked, and destitute of daily food,\par \cf0\par \cf2\ul Jam_2:5\cf0\ulnone ; \cf2\ul Job_31:16-21\cf0\ulnone ; \cf2\ul Isa_58:7\cf0\ulnone , \cf2\ul Isa_58:10\cf0\ulnone ; \cf2\ul Eze_18:7\cf0\ulnone ; \cf2\ul Mat_25:35-40\cf0\ulnone ; \cf2\ul Mar_14:7\cf0\ulnone ; \cf2\ul Luk_3:11\cf0\ulnone ; \cf2\ul Act_9:29\cf0\ulnone ; \cf2\ul Heb_11:37\par \cf0\ulnone\par \f2 True faith is not merely talking about what the problems are and offering a solution. Faith goes to work doing something about thLVALPe problem. A believer is not one who simply accepts in his mind the will of God (\cf2\ul Mat_7:21\cf0\ulnone ) but he lives by what he believes and accomplishes something for God.\par \cf3\fs23\par \i\fs29 Believing that Jesus is the Son of God, yet not to imitate His character, not to follow His precepts, not to conform to His commands, is no more acceptable faith than to speak kind words to a neighbor, and not assist his wants is acceptable and satisfactory love. \i0 (Archbishop Sumner)\fs23\par \pard\fi-540\li540\cf0\fs28\par \pard\cf1\f1 (Jas 2:16) And one of you say unto them, Depart in peace, be \i ye\i0 warmed and filled; notwithstanding ye give them not those things which are needful to the body; what \i doth it\i0 profit?\par \cf0\par \pard\fi216\sa60\b one:\b0 \cf2\ul Job_22:7-9\cf0\ulnone ; \cf2\ul Pro_3:27\cf0\ulnone , \cf2\ul Pro_3:28\cf0\ulnone ; \cf2\ul Mat_14:15\cf0\ulnone , \cf2\ul Mat_14:16\cf0\ulnone , \cf2\ul Mat_15:32\cf0\ulnone , \cf2\ul Mat_25:42-45\cf0\ulnone ; \cf2\ul Rom_12:9\cf0\ulnone ; \cf2\ul 2Co_8:8\cf0\ulnone ; \cf2\ul 1Jo_3:16-18\cf0\ulnone \par \b what:\b0 \cf2\ul Jam_2:14\cf0\ulnone\par \pard\par What you say to them is going to do them as much good as your faith. If you have faith without works, what you say to them will profit nothing. If you act upon your faith, your works will benefit them to that same degree you believed.\par \cf3\fs23\par \pard\sa120\cf0\fs28 \i The point is that you cannot say you are a child of God and live like a lawless individual. I do not mean that whenever a bum asks you for twenty-five cents in order to buy wine you should give it to him. And I do not think that you should believe every individual who professes to be a Christian. We need to test them out to see whether they are or not. My heart is warmed when I think of a certain man I know who is rendering financial assistance to someone in need and of a lady of means who is supporting a missionary abroad and telling no one about it. May I say to you, you are tellinLVALQg by your life whether your faith is genuine or not.\i0 (McGee)\par \pard\cf3\fs23\par \pard\fi-540\li540\cf4\b\f2\fs28 Jam 2:16 When would giving to some people be harmful?\par \cf0\b0\par \pard\cf1\f1 (Jas 2:17) Even so faith, if it hath not works, is dead, being alone.\cf0\f2\par \pard\fi-540\li540\par \pard\fi216\sa60\b\f1 so:\b0 \cf2\ul Jam_2:14\cf0\ulnone , \cf2\ul Jam_2:19\cf0\ulnone , \cf2\ul Jam_2:20\cf0\ulnone ,\cf2\ul Jam_2:26\cf0\ulnone ; \cf2\ul 1Co_13:3\cf0\ulnone , \cf2\ul 1Co_13:13\cf0\ulnone ; \cf2\ul 1Th_1:3\cf0\ulnone ; \cf2\ul 1Ti_1:5\cf0\ulnone ; \cf2\ul 2Pe_1:5-9\cf0\ulnone \par \b alone:\b0 Gr. by itself\par \pard\fi-540\li540\f2\par \pard\qc\cf3\f1 FAITH AND WORKS\par \pard (\cf2\ul Jam_2:17\cf3\ulnone )\par \par Paul and James are in perfect agreement with each other, though their presentation of the same truth from opposite points of view brings them into apparent contradiction. Paul says, "By grace have ye been saved through faith .... not of works, that no man should glory" <\cf2\ul Eph_2:8-9\cf3\ulnone >. "We reckon therefore that a man is justified by faith apart from the works of the law" <\cf2\ul Rom_3:28\cf3\ulnone >. James says, "Faith, if it have not works, is dead in itself" <\cf2\ul Jam_2:17\cf3\ulnone >. "Ye see that by works a man is justified, and not only by faith <\cf2\ul Jam_2:24\cf3\ulnone >.\tab\par \par They both use Abraham for an example, James of justification by works, and Paul of justification by faith. How can that be possible? The faith meant by James is the faith of a dead orthodoxy, an intellectual assent to the dogmas of the church which does not result in any practical righteousness in life, such a faith as the demons have when they believe in the being of God and simply tremble before Him. The faith meant by Paul is intellectual and moral and spiritual, affects the whole man, and leads him into conscious and vital union and communion with God. It is not the faith of demons; it is the faith that redeems. Again, the works meaLVALRnt by Paul are the works of a dead legalism, the works done under a sense of compulsion or from a feeling of duty, the works done in obedience to a law which is a taskmaster, the works of a slave and not of a son. These dead works, he declares, can never give life. The works meant by James are the works of a believer, the fruit of the faith and love born in every believer's heart and manifest in every believer's life. The possession of faith will insure this evidence in his daily conduct and conversation; and without this evidence the mere profession of faith will not save him. The justification meant by Paul is the initial justification of the Christian life. No doing of meritorious deeds will make a man worthy of salvation. He comes into the kingdom, not on the basis of merit but on the basis of grace. The sinner is converted not by making animal sacrifices, but by believing on the Lord Jesus Christ. He approaches the threshold of the kingdom and he finds that he has no coin that is current there. He cannot buy his way in by good works; he must accept salvation by faith, as the gift of God's free grace. The justification meant by James is the justification of any after-moment in the Christian life, and the final justification before the judgment throne. Good works are inevitable in the Christian life. There can be no assurance of salvation without them.\par \par Paul is looking at the root; James is looking at the fruit. Paul is talking about the beginning of the Christian life; James is talking about its continuance and consummation. With Paul, the works he renounces precede faith and are dead works. With James, the faith he denounces is apart from works and is a dead faith.\par \par Paul believes in the works of godliness just as much as James. He prays that God may establish the Thessalonians in every good work <\cf2\ul 2Th_2:17\cf3\ulnone >. He writes to the Corinthians that "God is able to make all grace abound unto" them; that they, "having always all sufficiency in everything, may abound LVALSunto every good work" <\cf2\ul 2Co_9:8\cf3\ulnone >. He declares to the Ephesians that "we are his workmanship, created in Christ Jesus for good works, which God afore prepared that we should walk in them" <\cf2\ul Eph_2:10\cf3\ulnone >. He makes a formal statement of his faith in Romans: God "will render to every man according to his works: to them that by patience in well-doing seek for glory and honor and incorruption, eternal life: but unto them that are factious, and obey not the truth, but obey unrighteousness, shall be wrath and indignation, tribulation and anguish, upon every soul of man that worketh evil, of the Jew first, and also of the Greek; but glory and honor and peace to every man that worketh good, to the Jew first, and also to the Greek" <\cf2\ul Rom_2:6-10\cf3\ulnone >. This is the final justification discussed by James, and it is just as clearly a judgment by works with Paul as with him.\par \par On the other hand James believes in saving faith as well as Paul. He begins with the statement that the proving of our faith works patience and brings perfection <\cf2\ul Jam_1:3-4\cf3\ulnone >. He declares that the prayer of faith will bring the coveted wisdom <\cf2\ul Jam_1:6\cf3\ulnone >. He describes the Christian profession as a holding "the faith of our Lord Jesus Christ, the Lord of glory" <\cf2\ul Jam_2:1\cf3\ulnone >. He says that the poor as to the world are rich in faith, and therefore heirs to the kingdom <\cf2\ul Jam_2:5\cf3\ulnone >. He quotes the passage from Genesis, "Abraham believed God, and it was reckoned unto him for righteousness" <\cf2\ul Gen_2:23\cf3\ulnone >, and he explicitly asserts that Abraham's "faith wrought with his works, and by works was faith made perfect" <\cf2\ul Jam_2:22\cf3\ulnone >. The faith mentioned in all these passages is the faith of the professing Christian; it is not the faith which the sinner exercises in accepting salvation. \par \par James and Paul are at one in declaring that faith and works must go hand in hand in the Christian life,LVALT and that in the Christian's experience both faith without works is dead and works without faith are dead works. They both believe in faith working through love as that which alone will avail in Christ Jesus <\cf2\ul Gal_5:6\cf3\ulnone >. Fundamentally they agree. Superficially they seem to contradict each other. That is because they are talking about different things and using the same terms with different meanings for those terms in mind.\par \tab (ISBE)\par \par \cf1 (Jas 2:18) Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.\par \par \pard\fi216\sa60\cf0\b Thou:\b0 \cf2\ul Jam_2:14\cf0\ulnone , \cf2\ul Jam_2:22\cf0\ulnone ; \cf2\ul Rom_14:23\cf0\ulnone ; \cf2\ul 1Co_13:2\cf0\ulnone ; \cf2\ul Gal_5:6\cf0\ulnone ; \cf2\ul Heb_11:6\cf0\ulnone , \cf2\ul Heb_11:31\cf0\ulnone \par \b without thy works:\b0 Some copies read, by thy works.\par \b and I will:\b0 \cf2\ul Jam_2:22-25\cf0\ulnone , \cf2\ul Jam_3:13\cf0\ulnone ; \cf2\ul Mat_7:17\cf0\ulnone ; \cf2\ul Rom_8:1\cf0\ulnone ; \cf2\ul 2Co_5:17\cf0\ulnone , \cf2\ul 2Co_7:1\cf0\ulnone ; \cf2\ul 1Th_1:3-10\cf0\ulnone ; \cf2\ul 1Ti_1:5\cf0\ulnone ; \cf2\ul Tit_2:7\cf0\ulnone , \cf2\ul Tit_2:11-14\cf0\ulnone\par \pard\cf1\par (Jas 2:19) Thou believest that there is one God; thou doest well: the devils also believe, and tremble.\par \cf0\par \pard\fi216\sa60\cf2\ul Deu_6:4\cf0\ulnone ; \cf2\ul Isa_43:10\cf0\ulnone , \cf2\ul Isa_44:6\cf0\ulnone , \cf2\ul Isa_44:8\cf0\ulnone , \cf2\ul Isa_45:6\cf0\ulnone , \cf2\ul Isa_45:21\cf0\ulnone , \cf2\ul Isa_45:22\cf0\ulnone , \cf2\ul Isa_46:9\cf0\ulnone ; \cf2\ul Zec_14:9\cf0\ulnone ; \cf2\ul Mar_12:29\cf0\ulnone ; \cf2\ul Joh_17:3\cf0\ulnone ; \cf2\ul Rom_3:30\cf0\ulnone ; \cf2\ul 1Co_8:4\cf0\ulnone , \cf2\ul 1Co_8:6\cf0\ulnone ; \cf2\ul Gal_3:20\cf0\ulnone ; \cf2\ul Eph_4:5\cf0\ulnone , \cf2\ul Eph_4:6\cf0\ulnone ; \cf2\ul 1Ti_2:5\cf0\ulnone ; \cf2\ul Jud_1:4\cf0\ulnone \par \b thou doest:\b0 \cf2\ul Jam_2:8\LVALUcf0\ulnone ; \cf2\ul Jon_4:4\cf0\ulnone , \cf2\ul Jon_4:9\cf0\ulnone ; \cf2\ul Mar_7:9\cf0\ulnone \par \b the:\b0 \cf2\ul Mat_8:29\cf0\ulnone ; \cf2\ul Mar_1:24\cf0\ulnone , \cf2\ul Mar_5:7\cf0\ulnone ; \cf2\ul Luk_4:34\cf0\ulnone ; \cf2\ul Act_16:17\cf0\ulnone , \cf2\ul Act_19:15\cf0\ulnone , \cf2\ul Act_24:25\cf0\ulnone ; \cf2\ul Jud_1:6\cf0\ulnone ; \cf2\ul Rev_20:2\cf0\ulnone , \cf2\ul Rev_20:3\cf0\ulnone , \cf2\ul Rev_20:10\cf0\ulnone\par \pard\par I agree with anyone who is right, even the devil. I am not going to stop believing in one God just because the devil believes it. I will Amen him all the way on that one. The problem is he is seldom right and I cannot agree with him on most things.\par \cf3\fs23\par \fs29 \i The point of James here is that a person having "faith only" is not better than a demon, nor has he any better hope of salvation.\i0 (Coffman)\fs23\par \pard\fi-540\li540\cf0\f2\fs28\par \cf4\b Jam 2:19 What is wrong with the devil\rquote s faith?\par \cf0\b0\par \pard\cf1\f1 (Jas 2:20) But wilt thou know, O vain man, that faith without works is dead?\par \cf0\par \pard\fi216\sa60\b O vain:\b0 \cf2\ul Jam_1:26\cf0\ulnone ; \cf2\ul Job_11:11\cf0\ulnone , \cf2\ul Job_11:12\cf0\ulnone ; \cf2\ul Psa_94:8-11\cf0\ulnone ; \cf2\ul Pro_12:11\cf0\ulnone ; \cf2\ul Jer_2:5\cf0\ulnone ; \cf2\ul Rom_1:21\cf0\ulnone ; \cf2\ul 1Co_15:35\cf0\ulnone , \cf2\ul 1Co_15:36\cf0\ulnone ; \cf2\ul Gal_6:3\cf0\ulnone ; \cf2\ul Col_2:8\cf0\ulnone ; \cf2\ul 1Ti_1:6\cf0\ulnone ; \cf2\ul Tit_1:10\cf0\ulnone \par \b that:\b0 \cf2\ul Jam_2:14\cf0\ulnone\par \pard\par When you look at the great cloud of witnesses to faith in the Old Testament (Heb 11) you find that all of them put their faith into action. In some cases, as with Gideon the only way he can lay claim to faith is through his obedience, for he had a very tough time believing all that God was promising him.\par \cf3\fs23\par \i\fs29 A dead faith is that which dwells only on the tongue, not in the heart; which produces no good LVALVworks, but is alone, and without holy fruits. It does not work by love, and so resembles the faith of the devils; it leads to no self-denying sacrifice; it produces no esteem for the people of God, and no willingness to cast in one's lot with them. Such are some of the marks of a dead faith, which the apostle compares to a body without the spirit. What a striking comparison this! The body may be perfectly formed, but if there be no spirit within, no breath to animate the form, it is but a lump of clay; it wants its best part. So with faith, if without energy, love, and holiness; it may be perfect in its outward form, correct in all its lineaments, yet it evidently has no breath of the Spirit of God within; it is a dull, cold, heavy, lifeless thing.\i0 (J. H. Hambleton)\par \fs23\par \cf1\fs28 (Jas 2:21) Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?\par \cf0\par \pard\fi216\sa60\b Abraham:\b0 \cf2\ul Jos_24:3\cf0\ulnone ; \cf2\ul Isa_51:2\cf0\ulnone ; \cf2\ul Mat_3:9\cf0\ulnone ; \cf2\ul Luk_1:73\cf0\ulnone , \cf2\ul Luk_16:24\cf0\ulnone , \cf2\ul Luk_16:30\cf0\ulnone ; \cf2\ul Joh_8:39\cf0\ulnone , \cf2\ul Joh_8:53\cf0\ulnone ; \cf2\ul Act_7:2\cf0\ulnone ; \cf2\ul Rom_4:1\cf0\ulnone , \cf2\ul Rom_4:12\cf0\ulnone , \cf2\ul Rom_4:16\cf0\ulnone \par \b justified:\b0 \cf2\ul Jam_2:18\cf0\ulnone , \cf2\ul Jam_2:24\cf0\ulnone ; \cf2\ul Psa_143:2\cf0\ulnone ; \cf2\ul Mat_12:37\cf0\ulnone , \cf2\ul Mat_25:31-40\cf0\ulnone ; \cf2\ul Rom_3:20\cf0\ulnone \par \b when:\b0 \cf2\ul Gen_22:9-12\cf0\ulnone , \cf2\ul Gen_22:16-18\cf0\ulnone\par \pard\par Both James and Paul use Abraham and Rahab as examples of their doctrine. James shows that Abraham was not saved by faith alone, but by works that accompanied his faith, while Paul showed that Abraham was saved by faith without works of the law.\par \cf3\fs23\par \cf0\i\fs28 St. Paul speaks of that which Abraham received many years before Isaac was born, \cf2\ul Gen_15:6\cf0\ulnone . St. James, of tLVALWhat which he did not receive till he had offered up Isaac on the altar. He was justified, therefore, in St. Paul's sense, (that is, accounted righteous,) by faith, antecedent to his works. He was justified in St. James's sense, (that is, made righteous,) by works, consequent to his faith. So that St. James's justification by works is the fruit of St Paul's justification by faith. \i0 (Wesley's Notes)\par \par It should be obvious to anyone who knows the story of Abraham\rquote s sacrifice that his agreeing with God on the sacrifice of his son was not enough faith. He had to actually take the son to the mount and place him on the altar before it was accepted as faith. If he had believed God and then refused to offer his son he would have been no better than the believers in Jesus day who believed on Him and then were accused by Him of crucifying Him (\cf2\ul Joh_8:30-40\cf0\ulnone ).\par \pard\fi-540\li540\f2\par \cf4\b Jam 2:22 What did Jesus say about those who believed on Him in \cf2\ul\b0 Joh_8:30-40\cf4\ulnone\b\par \cf0\b0\par \pard\f1 If Paul had not acted on his faith it would have been invalid, regardless how good it was or strong it was. Abraham was a man of faith and that faith was imputed by God as righteousness. Imputation occurs upon those whom God designs and is not according to the person to whom imputed. Thus God knew he had faith and would act upon it. He called Abraham then His friend for he was such a faithful man. \par \par \cf1 (Jas 2:22) Seest thou how faith wrought with his works, and by works was faith made perfect?\par \par \pard\fi216\sa60\cf0\b Seest thou:\b0 or, Thou seest\par \b faith:\b0 \cf2\ul Jam_2:18\cf0\ulnone ; \cf2\ul Gal_5:6\cf0\ulnone ; \cf2\ul Heb_11:17-19\cf0\ulnone \par \b faith made:\b0 \cf2\ul 1Jo_2:5\cf0\ulnone , \cf2\ul 1Jo_4:17\cf0\ulnone , \cf2\ul 1Jo_4:18\cf0\ulnone\par \pard\cf1\par \cf5 (Jas 2:22)\cf0 You see that [\cf3\i his\cf0\i0 ] faith was cooperating with his works, and [\cf3\i his\cf0\i0 ] faith was completed and reachedLVALX its supreme expression [\cf3\i when he implemented it\cf0\i0 ] by [\cf3\i good\cf0\i0 ] works.\par \par \f0\fs24 Whereas Paul\rquote s audience is in danger of relying on \ldblquote works\rdblquote for salvation (Luther), James\rquote readers are excusing themselves from good works, thereby showing only a faith that is dead (Gillespie Navasota)\par \f1\fs28\par \cf1 (Jas 2:23) And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.\par \par \pard\fi216\sa60\cf0\b the scripture:\b0 \cf2\ul Mar_12:10\cf0\ulnone , \cf2\ul Mar_15:28\cf0\ulnone ; \cf2\ul Luk_4:21\cf0\ulnone ; \cf2\ul Act_1:16\cf0\ulnone ; \cf2\ul Rom_9:17\cf0\ulnone , \cf2\ul Rom_11:2\cf0\ulnone ; \cf2\ul Gal_3:8-10\cf0\ulnone ,\cf2\ul Gal_3:22\cf0\ulnone ; \cf2\ul 2Ti_3:16\cf0\ulnone ; \cf2\ul 1Pe_2:6\cf0\ulnone \par \b Abraham:\b0 \cf2\ul Gen_15:6\cf0\ulnone ; \cf2\ul Rom_4:3-6\cf0\ulnone , \cf2\ul Rom_4:10\cf0\ulnone ,\cf2\ul Rom_4:11\cf0\ulnone , \cf2\ul Rom_4:22-24\cf0\ulnone ; \cf2\ul Gal_3:6\cf0\ulnone \par \b the Friend:\b0 \cf2\ul Exo_33:11\cf0\ulnone ; \cf2\ul 2Ch_20:7\cf0\ulnone ; \cf2\ul Job_16:21\cf0\ulnone *marg. \cf2\ul Isa_41:8\cf0\ulnone ; \cf2\ul Joh_15:13-15\cf0\ulnone\par \pard\fi-540\li540\f2\par \cf4\b Jam 2:23 Does God impute anything to man when the man does not possess it?\par \cf0\b0 If this building was burning it would be foolish to sit here and say, "I am trusting the fireman to save me."\par \pard\cf1\f1 (Jas 2:24) Ye see then how that by works a man is justified, and not by faith only.\par \cf0\par \pard\fi216\sa60\cf2\ul Jam_2:15-18\cf0\ulnone , \cf2\ul Jam_2:21\cf0\ulnone , \cf2\ul Jam_2:22\cf0\ulnone ; \cf2\ul Psa_60:12\cf0\ulnone\par \pard\par Faith can justify only when it has works following it, otherwise you have a dead faith that accomplishes nothing. \par \par \i It is evident from this example that Abraham's faith was not merely believing that there is a God; but a principleLVALY that led him to credit God's promises relative to the future Redeemer, and to implore God's mercy: this he received, and was justified by faith. His faith now began to work by love, and therefore he was found ever obedient to the will of his Maker. He brought forth the fruits of righteousness; and his works justified-proved the genuineness of his faith; and he continued to enjoy the Divine approbation, which he could not have done had he not been thus obedient; for the Spirit of God would have been grieved, and his principle of faith would have perished. Obedience to God is essentially requisite to maintain faith. Faith lives, under God, by works; and works have their being and excellence from faith. Neither can subsist without the other, and this is the point which St. James labors to prove, in order to convince the Antinomians of his time that their faith was a delusion, and that the hopes built on it must needs perish.\i0 (Adam Clarke)\par \cf3\fs23\par \cf1\fs28 (Jas 2:25) Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent \i them\i0 out another way?\par \cf0\par \pard\fi216\sa60\b was:\b0 \cf2\ul Jos_2:1\cf0\ulnone ; \cf2\ul Mat_1:5\cf0\ulnone \par \b the harlot:\b0 \cf2\ul Mat_21:31\cf0\ulnone \par \b justified:\b0 \cf2\ul Jam_2:18\cf0\ulnone , \cf2\ul Jam_2:22\cf0\ulnone \par \b when:\b0 \cf2\ul Jos_2:19-21\cf0\ulnone , \cf2\ul Jos_6:17\cf0\ulnone , \cf2\ul Jos_6:22-25\cf0\ulnone ; \cf2\ul Heb_11:31\cf0\ulnone\par \pard\par Rahab put her faith to work by hiding the spies on the roof of her home. She spent a lot of time with them working out an alliance so that when Jericho was taken by the Israelites her house would be spared. She did not just stand by and watch these men come and go and say, "I will be saved by faith." If she had done that she and her household would not have been spared. We are to practice our faith and not merely believe.\b\par \par Likewise also was not Rahab the harlot\b0 ,.... \i See GiLVALZll on \cf2\ul Heb_11:31\cf0\ulnone justified by works; this woman was an instance of the grace of God in calling the chief of sinners, and was a true believer; and what she did, she did in faith, \cf2\ul Heb_11:31\cf0\ulnone and her faith was shown by her works to be true and genuine; and it was manifest that she was a justified person. This instance is produced with the other, to show, that wherever there is true faith, whether in Jew or Gentile, in man or woman, in greater or lesser believers, or in such who have been greater or lesser sinners, there will be good works; and therefore that person is a vain man that talks and boasts of his faith, and depends upon it, and slights and rejects good works as unnecessary to be done. \i0 (Gill)\par \cf3\fs23\par \cf1\fs28 (Jas 2:26) For as the body without the spirit is dead, so faith without works is dead also.\par \cf0\par \pard\fi216\sa60\b as:\b0 \cf2\ul Job_34:14\cf0\ulnone , \cf2\ul Job_34:15\cf0\ulnone ; \cf2\ul Psa_104:29\cf0\ulnone , \cf2\ul Psa_146:4\cf0\ulnone ; \cf2\ul Ecc_12:7\cf0\ulnone ; \cf2\ul Isa_2:22\cf0\ulnone ; \cf2\ul Luk_23:46\cf0\ulnone ; \cf2\ul Act_7:59\cf0\ulnone , \cf2\ul Act_7:60\cf0\ulnone \par \b spirit:\b0 or, breath\par \b so:\b0 \cf2\ul Jam_2:14\cf0\ulnone , \cf2\ul Jam_2:17\cf0\ulnone , \cf2\ul Jam_2:20\cf0\ulnone\par \pard\par James shows without question that faith and works are not meant to be opposites, but are to be united in fulfilling the will of God and that either without the other is vain.\par \cf1\par \cf0 The conclusion is most clear. \b Faith\b0 and \b deeds\b0 are as essential to each other as \b the body\b0 and \b the spirit.\b0 \par \cf1\par \cf3\i\fs29 Again, as a dead corpse is noisome to us, so is a profession of faith without obedience loathsome to God: he says to all the workers of iniquity, Depart, from me, I know you not (\cf2\ul Mat_7:21-23\cf3\ulnone ). I approve you not. \i0 (Burkitt)\par \par I sent National Guard - boat - helicopter\par \fs23\par \cf0\fs28\par \jLVALzpard\fi-540\li540\f0\par \pard\f1\par \par \cf3\fs29\par } LVAL\{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fprq2\fcharset0 Georgia;}{\f2\fnil\fcharset0 Georgia;}{\f3\fnil\fcharset2 Symbol;}} {\colortbl ;\red255\green0\blue0;\red0\green128\blue0;\red0\green255\blue0;\red0\green0\blue0;\red0\green0\blue255;\red128\green0\blue128;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\qc\lang1033\f0\fs28 VI. FOURTH ADMONITION WITH REFERENCE TO THE FOURTH FORM OF TEMPTATION\emdash SPEECH\fs24\par \pard\fi-360\li360 CAUTION AGAINST THE BIAS TO FANATICAL ACTIVITY OF TEACHING. REFERENCE TO THE POWER OF THE TONGUE AND TO THE DEPRAVITY, LICENCE AND DUPLICITY OF THE FANATICALLY EXCITED TONGUE. THE CONTRAST OF FALSE AND TRUE WISDOM IN SPEECH ACCORDING TO THEIR OPPOSITE OPERATIONS\par \pard\qc\scaps\fs22 Chapter 3\scaps0\fs24\par \pard\cf1\f1\fs28\par (Jas 3:1) My brethren, be not many masters, knowing that we shall receive the greater condemnation.\par \par \pard\fi216\sa60\cf0\b\f2 be:\b0 \cf2\ul Mal_2:12\cf0\ulnone ; \cf2\ul Mat_9:11\cf0\ulnone , \cf2\ul Mat_10:24\cf0\ulnone , \cf2\ul Mat_23:8-10\cf0\ulnone ,\cf2\ul Mat_23:14\cf0\ulnone ; \cf2\ul Joh_3:10\cf0\ulnone ; \cf2\ul Act_13:1\cf0\ulnone ; \cf2\ul Rom_2:20\cf0\ulnone ,\cf2\ul Rom_2:21\cf0\ulnone ; \cf2\ul 1Co_12:28\cf0\ulnone ; \cf2\ul Eph_4:11\cf0\ulnone ; \cf2\ul 1Ti_2:7\cf0\ulnone ; \cf2\ul 2Ti_1:11\cf0\ulnone *Gr: \cf2\ul 1Pe_5:3\cf0\ulnone \par \b knowing:\b0 \cf2\ul Lev_10:3\cf0\ulnone ; \cf2\ul Eze_3:17\cf0\ulnone , \cf2\ul Eze_3:18\cf0\ulnone , \cf2\ul Eze_33:7-9\cf0\ulnone ; \cf2\ul Luk_6:37\cf0\ulnone , \cf2\ul Luk_12:47\cf0\ulnone , \cf2\ul Luk_12:48\cf0\ulnone , \cf2\ul Luk_16:2\cf0\ulnone ; \cf2\ul Act_20:26\cf0\ulnone , \cf2\ul Act_20:27\cf0\ulnone ; \cf2\ul 1Co_4:2-5\cf0\ulnone ; \cf2\ul 2Co_5:10\cf0\ulnone ; \cf2\ul Heb_13:17\cf0\ulnone \par \b condemnation:\b0 or, judgment, \cf2\ul Mat_7:1\cf0\ulnone , \cf2\ul Mat_7:2\cf0\ulnone , \cf2\ul Mat_23:14\cf0\ulnone ; \cf2\ul 1Co_11:29-32\cf0\ulnone *Gr.\par \pard\cf1\f1\par \cfLVAL]3\b Jas 3:1 Why would a teacher be held responsible for more than other preachers?\par \cf1\b0\par (Jas 3:2) For in many things we offend all. If any man offend not in word, the same \i is\i0 a perfect man, \i and\i0 able also to bridle the whole body.\par \par \pard\fi216\sa60\cf0\b\f2 in:\b0 \cf2\ul 1Ki_8:46\cf0\ulnone ; \cf2\ul 2Ch_6:36\cf0\ulnone ; \cf2\ul Pro_20:9\cf0\ulnone ; \cf2\ul Ecc_7:20\cf0\ulnone ; \cf2\ul Isa_64:6\cf0\ulnone ; \cf2\ul Rom_3:10\cf0\ulnone , \cf2\ul Rom_7:21\cf0\ulnone ; \cf2\ul Gal_3:22\cf0\ulnone , \cf2\ul Gal_5:17\cf0\ulnone ; \cf2\ul 1Jo_1:8-10\cf0\ulnone \par \b If:\b0 \cf2\ul Jam_3:5\cf0\ulnone , \cf2\ul Jam_3:6\cf0\ulnone , \cf2\ul Jam_1:26\cf0\ulnone ; \cf2\ul Psa_34:13\cf0\ulnone ; \cf2\ul Pro_13:3\cf0\ulnone ; \cf2\ul 1Pe_3:10\cf0\ulnone \par \b a perfect:\b0 \cf2\ul Jam_1:4\cf0\ulnone ; \cf2\ul Mat_12:37\cf0\ulnone ; \cf2\ul Col_1:28\cf0\ulnone , \cf2\ul Col_4:12\cf0\ulnone ; \cf2\ul Heb_13:21\cf0\ulnone ; \cf2\ul 1Pe_5:10\cf0\ulnone \par \b to bridle:\b0 \cf2\ul 1Co_9:27\cf0\ulnone\par \pard\cf1\f1\par \cf0 All of us offend whether we be saint or sinner. However, we should not dwell on that fact and give up trying to be without offense, especially after all Jesus said about solving our conflicts. One good area, however to strive for maturity is in being sure we do not offend in what we say. For if we are to bridle the tongue, the rest of the body will follow suit. \par \cf1\par \cf3\b Jam 3:2 How many people do you think are able to say they have reached this perfection?\par \cf1\b0\par (Jas 3:3) Behold, we put bits in the horses' mouths, that they may obey us; and we turn about their whole body.\par \par \pard\fi216\sa60\cf2\ul\f2 Jam_1:26\cf0\ulnone ; \cf2\ul 2Ki_19:28\cf0\ulnone ; \cf2\ul Psa_32:9\cf0\ulnone , \cf2\ul Psa_39:1\cf0\ulnone ; \cf2\ul Isa_37:29\cf1\ulnone\f1\par \pard\par \pard\fi-720\li720\qc\cf0\b\fs32 THE TONGUE\par \pard\fi-720\li720\b0\fs28 (\cf2\ul Jas_3:5-6\cf0\ulnone )\par \par 1.\tab THE HASTY TONGUE (LVAL^\cf2\ul Pro_29:20\cf0\ulnone ).\par \par \pard\fi-720\li1440 A.\tab Common sin of today.\par \par B.\tab Consideration of the results disregarded.\par \par C.\tab Childhood advice of counting to ten when we are angry will spare many bitter and biting words.\par \par \pard\fi-720\li720 2.\tab THE FLATTERING TONGUE (\cf2\ul Psa_5:9\cf0\ulnone ).\par \par \pard\fi-720\li1440 A.\tab What is flattery? The effort to compensate for lack of value (\cf2\ul Psa_5:9\cf0\ulnone ).\par \par B.\tab The greedy intentions.\par \par C.\tab The goal that is sought.\par \par \pard\fi-720\li720 3.\tab THE BOASTING TONGUE (\cf2\ul Jam_3:5\cf0\ulnone ).\par \par \pard\fi-720\li1440 A.\tab Boasts of personal ability.\par \par B.\tab Boasts of personal achievement.\par \par \pard\fi-720\li720 4.\tab THE JUDGING TONGUE (\cf2\ul Mat_7:1-3\cf0\ulnone ).\par \par \pard\fi-720\li1440 A.\tab Judges self righteously.\par \par B.\tab Judges the eternal destiny of human souls.\par \par C.\tab Judging is God's business.\par \par \pard\fi-720\li720 5.\tab THE UNCLEAN TONGUE (\cf2\ul Eph_4:29\cf0\ulnone )\par \par \pard\fi-720\li1440 A.\tab Grieves the Spirit of God.\par \par B.\tab Good works in doctrine is shown by sound speech.\par \par \pard\fi-720\li720 6.\tab THE LYING TONGUE (\cf2\ul Pro_6:17\cf0\ulnone ; \cf2\ul Col_3:9\cf0\ulnone ).\par \par \pard\fi-720\li1440 A.\tab Hated by God.\par B.\tab Some dare to lie to God.\par \par C.\tab The doom of this sin.\par \par \pard\fi-720\li720 7.\tab THE GOSSIPING TONGUE (\cf2\ul 1Ti_5:15\cf0\ulnone ).\par \par \pard\fi-720\li1440 A.\tab Satan's device.\par \par B.\tab Satan's delight.\par \par C.\tab Satan's destruction.\par \par \pard\fi-720\li720 8.\tab THE EVIL SPEAKING TONGUE (\cf2\ul Jam_4:11\cf0\ulnone ).\par \par \pard\fi-720\li1440 A.\tab What a wicked sin for we can speak the truth and be guilty of this sin.\par \par B.\tab It takes the grace of God not to broadcast everything we know.\par \par C.\tab Do not speak evil of LVAL_any Christian.\par \pard\cf1\par (\cf2\ul Jas_3:4\cf1\ulnone ) Behold also the ships, which though \i they be\i0 so great, and \i are\i0 driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth.\par \par \pard\fi216\sa60\cf0\b\f2 are driven:\b0 \cf2\ul Psa_107:25-27\cf0\ulnone ; \cf2\ul Jon_1:4\cf0\ulnone ; \cf2\ul Mat_8:24\cf0\ulnone ; Acts 27:14-38\par \pard\cf1\f1\par \cf0 It is hard to imagine what a small helm is actually controlling such a large bulk of a ship. It is this contrast of the enormity of the ship and smallness of the helm that makes such a graphic illustration of the words that come out of our mouths every day. \par \cf4\fs23\par \i\fs29 A little wheel in a vast machine may, if neglected, throw the results of that machine into destructive confusion. A little miscalculation in some process of high mathematical thought may issue in an enormous and damaging mistake. A little spark may fire a prairie; a little leak may sink a ship; a little seed may hold a future forest growth of good or evil. A dislodged stone in your pathway may seem to you to be a thing too trivial for notice, yet it may draw down the notice of an angel. That stone may cause a fall, the fall a fracture, and the fracture death; therefore it is written, "He shall give His angels charge over thee, to keep thee in all thy ways, lest thou dash thy foot against a stone." Some slight unchronicled incident in your experience may color your life for eternity. Some noteless action may be the germ of a power that shall spread through all the earth, and fill all hell with heightened sorrow, or all heaven with praise.\par \i0 (C. Stanford, D. D.)\par \cf1\fs28\par (\cf2\ul Jas_3:5\cf1\ulnone ) Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!\par \par \pard\fi216\sa60\cf0\b\f2 so:\b0 \cf2\ul Exo_5:2\cf0\ulnone , \cf2\ul Exo_15:9\cf0\ulnone ; \cf2\ul 2Ki_19:22-24\cf0\ulnone ; \cf2\ul Job_21:14\LVAL`cf0\ulnone , \cf2\ul Job_21:15\cf0\ulnone , \cf2\ul Job_22:17\cf0\ulnone ; \cf2\ul Psa_10:3\cf0\ulnone , \cf2\ul Psa_12:2-4\cf0\ulnone ; \cf2\ul Psa_17:10\cf0\ulnone , \cf2\ul Psa_52:1\cf0\ulnone , \cf2\ul Psa_52:2\cf0\ulnone , \cf2\ul Psa_73:8\cf0\ulnone , \cf2\ul Psa_73:9\cf0\ulnone ; \cf2\ul Pro_12:18\cf0\ulnone , \cf2\ul Pro_15:2\cf0\ulnone , \cf2\ul Pro_18:21\cf0\ulnone ; \cf2\ul Jer_9:3-8\cf0\ulnone , \cf2\ul Jer_18:18\cf0\ulnone ; \cf2\ul Eze_28:2\cf0\ulnone , \cf2\ul Eze_29:3\cf0\ulnone ; \cf2\ul Dan_3:15\cf0\ulnone , \cf2\ul Dan_4:30\cf0\ulnone ; \cf2\ul 2Pe_2:18\cf0\ulnone ; \cf2\ul Jud_1:16\cf0\ulnone ; \cf2\ul Rev_13:5\cf0\ulnone , \cf2\ul Rev_13:6\cf0\ulnone \par \b matter:\b0 or, wood\par \pard\cf1\f1\par \cf0 James throws in another metaphor here in passing. Who has not seen a forest on fire where thousands of acres of land are being turned to ashes and not thought, how could such a small match start such a large fire? It seems impossible from the outset, yet it happens continually. When we see the damage done by one man\rquote s slander, or one man\rquote s lie we see that the fire causing so much damage in not something extraordinary at all compared with the damage of the tongue.\cf1\par \par \cf3\b Jas 3:5 Why should teachers especially be aware of how great a matter a little fire kindleth?\par \cf1\b0\par \pard{\pntext\f3\'B7\tab}{\*\pn\pnlvlblt\pnf3\pnindent0{\pntxtb\'B7}}\fi-360\li360\cf5 A worldwide Pentecostal camp meeting was held in Arroyo Seco, Cal., April 1913. As Bro MacAlister was preaching he just briefly mentioned that baptism in the book of Acts was always in Jesus name. He did not dwell on it nor advocate it. He just mentioned it. Another preacher suddenly called out, Bro. MacAlister don't preach that doctrine it is divisive and heritical. If he had not said anything it is not likely anyone would have noticed. But John G. Scheppe did hear it and began to pray and studied about the power in the wonderful name of Jesus. That started the New Issue.\par \pard\cLVALaf1\par (\cf2\ul Jas_3:6\cf1\ulnone ) And the tongue \i is\i0 a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.\par \par \pard\fi216\sa60\cf0\b the tongue:\b0 \cf6\ul\b Jdg_12:4-6\cf0\ulnone\b0 ; \cf2\ul 2Sa_19:43\cf0\ulnone , \cf2\ul 2Sa_20:1\cf0\ulnone ;\cf6\b \ul 2Ch_10:13-16\ulnone ,\cf0\b0 \cf2\ul 2Ch_13:17\cf0\ulnone ; \cf2\ul Psa_64:3\cf0\ulnone , \cf2\ul Psa_140:3\cf0\ulnone ; \cf6\ul\b Pro_15:1\cf0\ulnone\b0 , \cf2\ul Pro_16:27\cf0\ulnone , \cf2\ul Pro_26:20\cf0\ulnone ,\cf2\ul Pro_26:21\cf0\ulnone ; \cf2\ul Isa_30:27\cf0\ulnone \par \b a world:\b0 \cf2\ul Jam_2:7\cf0\ulnone ; \cf2\ul Gen_3:4-6\cf0\ulnone ; \cf2\ul Lev_24:11\cf0\ulnone ; \cf2\ul Num_25:2\cf0\ulnone , \cf2\ul Num_31:16\cf0\ulnone ; \cf2\ul Deu_13:6\cf0\ulnone ; \cf2\ul Jdg_16:15-20\cf0\ulnone ; \cf2\ul 1Sa_22:9-17\cf0\ulnone ; \cf2\ul 2Sa_13:26-29\cf0\ulnone , \cf2\ul 2Sa_15:2-6\cf0\ulnone , \cf2\ul 2Sa_16:20-23\cf0\ulnone , \cf2\ul 2Sa_17:1\cf0\ulnone , \cf2\ul 2Sa_17:2\cf0\ulnone ; \cf2\ul 1Ki_21:5-15\cf0\ulnone ; \cf2\ul Pro_1:10-14\cf0\ulnone , \cf2\ul Pro_6:19\cf0\ulnone , \cf2\ul Pro_7:5\cf0\ulnone , \cf2\ul Pro_7:21-23\cf0\ulnone ; \cf2\ul Jer_20:10\cf0\ulnone , \cf2\ul Jer_28:16\cf0\ulnone ; \cf2\ul Mat_12:24\cf0\ulnone , \cf2\ul Mat_12:32-36\cf0\ulnone ; \cf2\ul Mat_15:11-20\cf0\ulnone ; \cf2\ul Mar_7:15\cf0\ulnone , \cf2\ul Mar_7:20-22\cf0\ulnone , \cf2\ul Mar_14:55-57\cf0\ulnone ; \cf2\ul Act_6:13\cf0\ulnone , \cf2\ul Act_20:30\cf0\ulnone ; \cf2\ul Rom_3:13\cf0\ulnone , \cf2\ul Rom_3:14\cf0\ulnone ; \cf2\ul Rom_16:17\cf0\ulnone , \cf2\ul Rom_16:18\cf0\ulnone ; \cf2\ul Eph_5:3\cf0\ulnone , \cf2\ul Eph_5:4\cf0\ulnone ; \cf2\ul Col_3:8\cf0\ulnone , \cf2\ul Col_3:9\cf0\ulnone ; \cf2\ul 2Th_2:10-12\cf0\ulnone ; \cf2\ul Tit_1:11\cf0\ulnone ; \cf2\ul 2Pe_2:1\cf0\ulnone , \cf2\ul 2Pe_2:2\cf0\ulnone ; \cf2\ul 2Pe_3:3\cf0\ulnone ; \cf2\ul 3Jo_1:10\cf0\ulnone ; \cf2\ul Jud_1:8-10\cf0\ulnone ,\cf2LVALb\ul Jud_1:15-18\cf0\ulnone ; \cf2\ul Rev_2:14\cf0\ulnone , \cf2\ul Rev_2:15\cf0\ulnone , \cf2\ul Rev_13:1-5\cf0\ulnone , \cf2\ul Rev_13:14\cf0\ulnone , \cf2\ul Rev_18:23\cf0\ulnone ; \cf2\ul Rev_19:20\cf0\ulnone \par \b it is:\b0 \cf2\ul Luk_16:24\cf0\ulnone ; \cf2\ul Act_5:3\cf0\ulnone ; \cf2\ul 2Co_11:13-15\cf0\ulnone ; \cf2\ul 2Th_2:9\cf0\ulnone ; \cf2\ul Rev_12:9\cf0\ulnone\par \pard\cf1\par \cf0 A fire is a wonderful thing when it is controlled. It can warm the entire house, or burn up tons of garbage. However when it gets out of control there is no estimation of damage it can cause. The same is true with the tongue which can calm troubled nerves, bring medicine and health to the emotionally wounded, and be a world of good when needed. The right word at the right time has saved nations. Yet when the words are not controlled, there is no end of its destruction, and no way to measure its personal damage.\par \cf1\par (\cf2\ul Jas_3:7\cf1\ulnone ) For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind:\par \par \pard\fi216\sa60\cf0\b\f2 kind:\b0 Gr. nature\par \b is tamed:\b0 \cf2\ul Mar_5:4\cf0\ulnone , Gr\par \b mankind:\b0 Gr. the nature of man\par \pard\cf1\f1\par \cf0 As James advises the teachers about the responsibility they have in the use of their tongues he describes the impossibility of their task if God does not take control. Men have learned to tame the animal world but not his tongue. Not only has man tamed the wild creatures he has put them to work for him to make his own load easier. The horse and donkey carry their owners on their backs and the ox will pull the heavy load. Even the elephant has been trained to lift huge logs that man could not do alone. Isaiah said the day would come when the lion and lamb would lie down together but man has been able to tame the lion today so that it will do the same.\i\par \par Our apostle here goes on in showing how difficult it is to govern the tongue; itLVALc is wilder than the wildest beasts, they are more tractable, and may be sooner tamed than a tongue be governed: it is an unruly evil, that will not be held in. \par \par Nature has set a double guard about the tongue, namely, the teeth and the lips, and grace has laid many restraints upon it, and yet it breaks out full of deadly poison, intimating, that the tongue is as deadly as a venomous beast. \par \par In the wild desert there are lions, bears, and tigers, but they assault us but now and then, and can only rend the skin, but a contentious tongue is always troublesome to the soul and spirit: man tameth the beast, and God tameth man: and the apostle's calling the tongue an unruly evil, full of deadly poison, plainly imports, that a wicked tongue is venomous and hurtful; a slanderous tongue is a deadly poison, nothing can secure against it but innocency and a good conscience; if we fall by it, let this comfort us, that there will be a resurrection of our names, as well as of our persons, let us always then keep in the way of our duty, and commit our good name to God's care and keeping.\i0 (Burkitt)\par \cf1\par \cf3\b Jam 3:7 When did God tame the tongue?\par \cf1\b0\par (Jas 3:8) But the tongue can no man tame; \i it is\i0 an unruly evil, full of deadly poison.\par \par \pard\fi216\sa60\cf0\b\f2 an unruly:\b0 \cf2\ul Jam_3:6\cf0\ulnone ; \cf2\ul Psa_55:21\cf0\ulnone , \cf2\ul Psa_57:4\cf0\ulnone , \cf2\ul Psa_59:7\cf0\ulnone , \cf2\ul Psa_64:3\cf0\ulnone , \cf2\ul Psa_64:4\cf0\ulnone \par \b full:\b0 \cf2\ul Deu_32:33\cf0\ulnone ; \cf2\ul Psa_58:4\cf0\ulnone , \cf2\ul Psa_140:3\cf0\ulnone ; \cf2\ul Ecc_10:11\cf0\ulnone ; \cf2\ul Rom_3:13\cf0\ulnone ; \cf2\ul Rev_12:9\cf0\ulnone\par \pard\cf1\f1\par \cf0 He does not mean that it can never be controlled for all of us control it at times, but it cannot be kept under control to the extent that we always say what we wish to and always the right thing at the right time. Even the man with the best bridle on his tongue is going to sLVALday something he regrets sooner or later.\par \cf4\fs23\par \i\fs29 It is necessary; so necessary that without a tongue I could not declare the necessity of it. It converseth with man, conveying to others by this organ that experimental knowledge which must else live and die in himself. It imparts secrets, communicates joys, which would be less happy suppressed than they are expressed. Lastly, it speaks our devotions to heaven, and hath the honour to confer with God. It is that instrument which the Holy Ghost useth in us to cry, "Abba, Father." It is our spokesman; and he that can hear the heart without a tongue, regardeth the devotions of the heart better, when they are sent up by a diligent messenger, a faithful tongue.\i0 (T. Adams)\par \par \cf3\b Jam 3:8 When do we make sure we control our tongue?\cf4\b0\par \cf1\fs28\par (Jas 3:9) Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.\par \par \pard\fi216\sa60\cf0\b\f2 Therewith:\b0 \cf2\ul Psa_16:9\cf0\ulnone , \cf2\ul Psa_30:12\cf0\ulnone , \cf2\ul Psa_35:28\cf0\ulnone , \cf2\ul Psa_51:14\cf0\ulnone , \cf2\ul Psa_57:8\cf0\ulnone , \cf2\ul Psa_62:4\cf0\ulnone , \cf2\ul Psa_71:24\cf0\ulnone , \cf2\ul Psa_108:1\cf0\ulnone ; \cf2\ul Act_2:26\cf0\ulnone \par \b bless:\b0 \cf2\ul 1Ch_29:10\cf0\ulnone ,\cf2\ul 1Ch_29:20\cf0\ulnone ; \cf2\ul Psa_34:1\cf0\ulnone , \cf2\ul Psa_63:4\cf0\ulnone , \cf2\ul Psa_145:1\cf0\ulnone , \cf2\ul Psa_145:21\cf0\ulnone ; \cf2\ul Isa_29:13\cf0\ulnone ; \cf2\ul Eph_1:3\cf0\ulnone ; \cf2\ul 1Pe_1:3\cf0\ulnone \par \b therewith curse:\b0 \cf2\ul Jdg_9:27\cf0\ulnone ; \cf2\ul 2Sa_16:5\cf0\ulnone , \cf2\ul 2Sa_19:21\cf0\ulnone ; \cf2\ul Psa_10:7\cf0\ulnone , \cf2\ul Psa_59:12\cf0\ulnone , \cf2\ul Psa_109:17\cf0\ulnone , \cf2\ul Psa_109:18\cf0\ulnone ; \cf2\ul Ecc_7:22\cf0\ulnone ; \cf2\ul Mat_5:44\cf0\ulnone , \cf2\ul Mat_26:74\cf0\ulnone ; \cf2\ul Rom_3:14\cf0\ulnone \par \b made:\b0 \cf2\ul Gen_1:26\cf0\ulnone , \cf2\ul Gen_1:27\cf0\ulnone , LVALe\cf2\ul Gen_5:1\cf0\ulnone , \cf2\ul Gen_9:6\cf0\ulnone ; \cf2\ul 1Co_11:7\cf0\ulnone\par \pard\cf1\f1\par \cf0 We know only too well from experience that there is a cleavage in human nature. In man there is something of the ape and something of the angel, something of the hero and something of the villain, something of the saint and much of the sinner. It is James' conviction that nowhere is this contradiction more evident than in the tongue. \line\line\~\~\~\~\~\i With it, he says, we bless God. This was specially relevant to a Jew. Whenever the name of God was mentioned, a Jew must respond: "Blessed be he!" Three times a day the devout Jew had to repeat the Shemoneh Esreh, the famous eighteen prayers called Eulogies, every one of which begins, "Blessed be thou, O God." God was indeed eulogetos ({\field{\*\fldinst{HYPERLINK "http://www.crossbooks.com/book.asp?strongs=G2128" }}{\fldrslt{\cf2\ul <G2128>}}}\cf0\ulnone\f1\fs28 ), The Blessed One, the One who was continually blessed. And yet the very mouths and tongues which had frequently and piously blessed God, were the very same mouths and tongues which cursed fellowmen. To James there was something unnatural about this; it was as unnatural as for a stream to gush out both fresh and salt water or a bush to bear opposite kinds of fruit. Unnatural and wrong such things might be, but they were tragically common.\i0 (Barclay)\par \cf1\par (Jas 3:10) Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.\par \par \pard\fi216\sa60\cf0\b\f2 of:\b0 \cf2\ul Psa_50:16-20\cf0\ulnone ; \cf2\ul Jer_7:4-10\cf0\ulnone ; \cf2\ul Mic_3:11\cf0\ulnone ; \cf2\ul Rom_12:14\cf0\ulnone ; \cf2\ul 1Pe_3:9\cf0\ulnone \par \b these:\b0 \cf2\ul Gen_20:9\cf0\ulnone ; \cf2\ul 2Sa_13:12\cf0\ulnone ; \cf2\ul 1Co_3:3\cf0\ulnone ; \cf2\ul 1Ti_5:13\cf0\ulnone\par \pard\cf1\f1\par \cf0 It certainly ought not to happen but because of the corrupt nature of man it often does happen, and the person who does it will not immediateLVALfly see that this has happened. They are ordinarily unconscious or any incongruity.\par \cf4\fs23\par \pard\sa120\cf0\i\fs28 When a man can sing like an angel on Sunday and then talk like a demon during the week\emdash you label him as you want to\emdash the Bible calls that man a hypocrite. \i0 (McGee)\par \pard\fi360\cf5\f0\fs32 If all men have to observe caution in speech, how much more those, whose office requires them frequently and religiously to discourse of holy things? \ul Rom_15:18\ulnone .\emdash Men must fairly strive to attain evangelical perfection, especially if they seek to be employed in the Ministry, \ul 2Ti_3:17\ulnone .\par The sad part acted by the evil tongue in every century of the history of the Christian Church and the wonderful advancement of the church through the ages by words of truth show the power of the tongue for good and bad. The vast majority of the "Christian Churches" today are following the tongues of Calvin and Augustine. And look how many live by the words of Paul.\par When Luther nailed the 95 thesis to the wall in Wittenburg he had no idea he was starting a fire that would become known as the Reformation.\par Out of that came the holiness churches such as the Methodists and from them arose the Pentecostal movement and the fire has not burned itself out yet.\par He who wants to teach others in spiritual things, ought to be first well established himself. A man must be a pure and obedient sheep of Christ before he can become a shepherd. \ul Hos_4:6\ulnone .\emdash Many, although they have not Divine wisdom and experience but possess only a literal knowledge, acquired not in the school of the Holy Ghost, but from the books and writings of men, straightway presume to be guides of the blind etc. \ul Rom_2:18\ulnone .\par God must needs take a coal from His altar and touch our tongue or it cannot be tamed. We stammer by nature like Moses, until God makes us eloquent, \ul Isa_6:5-6\ulnone\par We are a savor of life to life and death to death by the power of tLVALghe tongue (\ul 2Co_2:16\ulnone ). How sobering to realize I have sent many to hell by preaching the truth but hopefully I have sent more to heaven.\par \ldblquote But howsoever, let me, I pray thee, also run after Cushi,\rdblquote said Ahimaaz the son of Zadok, and would not be dissuaded when he was told \ldblquote thou hast no good tidings ready.\rdblquote He stuck to his \ldblquote let me run.\rdblquote (\ul 2Sa_18:19-23\ulnone ). There are many such teachers and runners, who are not sent. \cf2\ul Isa_50:4\cf5\ulnone Give me the tongue of the wise\par \pard\cf4\f1\fs23\par \cf1\fs28 (Jas 3:11) Doth a fountain send forth at the same place sweet \i water\i0 and bitter?\par \par \pard\fi216\sa60\cf0\b\f2 place:\b0 or, hole, \cf2\ul Jam_3:11\cf0\ulnone\par \pard\cf1\f1\par \pard\fi360\cf5\scaps\f0\fs32 Viedebandt\scaps0 :\emdash The rule of the tongue is more important than the rule of the world.\emdash What an evil full of deadly poison is many a newspaper tongue!\emdash If Satan has your heart, he also rules your tongue. The tongue and the heart are only a span apart.\par \pard\cf1\f1\fs28\par \pard\fi360\cf5\f0\fs32 James knew that there were some teachers more fond of speaking than of hearing, more fond of teaching others than of receiving instruction themselves. \par \par He therefore seizes the fault, described in \ul Jas_1:19\ulnone , \ul Jas_1:26\ulnone by the root, at the same time pointing out, that those who set themselves up as teachers, are in the greatest danger of bringing on themselves greater condemnation than their hearers. \par \par His doctrine in this respect is in perfect agreement with that of our Lord, \ul Mat_12:36-37\ulnone .\par \cf0\par \pard\cf5 There are not a few in our day who set up as teachers and leaders of the congregation without being sufficiently prepared for this important and difficult work, who thus render more difficult the work of the duly appointed servants of the Gospel and scatter the flock without cause.\par \par There are othersLVALh who desire to enter the ministry from very impure motives. How desirable that both would seriously lay to heart the teaching of James on this subject! \par \par How can a man preach the Gospel beneficially, if he is ignorant of the first principles of the Word of God? Paul said the scripture was given to us that we might be \i thoroughly\i0 equipped (\ul 2Ti_3:17\ulnone ) for good works.\par \par No man can \i teach\i0 his people aright, if he does not understand aright. Failure here is a great evil in our days and has ruined many a man, who had he only been willing to follow James' advice might have been eminently successful in the ministry.\par \cf1\f1\fs28\par \cf0 What he speaks of in these two verses are impossible for the two opposites cannot be in the same place at the same time, but the words of the tongue are not a liquid and since they are sounds they depict whatever attitude is involved and man can and does issue both bitter and sweet words from his mouth.\par \cf4\fs23\par \i\fs29 The water which flows from the spring may have either, but it cannot have both of these qualities. It may indeed afterwards undergo a change, it may lose its original properties, and be turned into the opposite of what it was, by reason of the soil through which it runs, or the purposes to which it is applied. What was sweet may by certain mixtures become bitter. But at first, in its own nature, and apart from all foreign ingredients, it is wholly the one or the other. There is no inconsistency in the material region. He passes to a higher department, the vegetable kingdom, and shows that there too plants and trees bring forth a single kind of fruit, and that which is suited to the order, the species to which they belong. \i0 (John Adam)\fs23\par \cf1\fs28\par (\cf2\ul Jas_3:12\cf1\ulnone ) Can the fig tree, my brethren, bear olive berries? either a vine, figs? so \i can\i0 no fountain both yield salt water and fresh.\par \par \pard\fi216\sa60\cf0\b\f2 the fig tree:\b0 \cf2\ul Isa_5:2-4\cf0\ulnLVALione ; \cf2\ul Jer_2:21\cf0\ulnone ; \cf2\ul Mat_7:16-20\cf0\ulnone , \cf2\ul Mat_12:33\cf0\ulnone ; \cf2\ul Luk_6:43\cf0\ulnone , \cf2\ul Luk_6:44\cf0\ulnone ; \cf2\ul Rom_11:16-18\cf0\ulnone \par \b so:\b0 \cf2\ul Exo_15:23-25\cf0\ulnone ; \cf2\ul 2Ki_2:19-22\cf0\ulnone ; \cf2\ul Eze_47:8-11\cf0\ulnone\par \pard\cf1\f1\par \pard\fi216\sa60\cf0 What is said here of the tongue is even more correct when we consider the pen. The written word has mutilated the Word of God so that it does not have any resemblance to what the original author said. Modern theologians have taken the fire out of hell and made a mockery of salvation by his clever use of the written word. They bring from the same fountain salt water and fresh.\i\par \par True religion will not admit of contradictions; and a truly religious man can never allow of them either in his words or his actions. How many sins would this prevent, and recover men from sin to put them upon being always consistent with themselves!\i0 (Matthew Henry)\par \pard\cf1\par \pard\sa120\cf0 \i In any given moment I can bring healing to an otherwise poisonous situation by speaking grace. If I keep talking about how gracious God has been to me, and how gracious He'll be toward others, the polluted puddles of put-downs and pettiness will become pools of purity and praise.\i0 (Courson)\cf1\par \pard\cf3\b Jas 3:12 How has the pen proven as vicious as the tongue?\par \cf1\b0\par (Jas 3:13) Who \i is\i0 a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.\par \par \pard\fi216\sa60\cf0\b\f2 is a:\b0 \cf2\ul Jam_3:1\cf0\ulnone ; \cf2\ul Psa_107:43\cf0\ulnone ; \cf2\ul Ecc_8:1\cf0\ulnone , \cf2\ul Ecc_8:5\cf0\ulnone ; \cf2\ul Jer_9:12\cf0\ulnone , \cf2\ul Jer_9:23\cf0\ulnone ; \cf2\ul Mat_7:24\cf0\ulnone ; \cf2\ul 1Co_6:5\cf0\ulnone ; \cf2\ul Gal_6:4\cf0\ulnone \par \b endued:\b0 \cf2\ul 2Ch_2:12\cf0\ulnone , \cf2\ul 2Ch_2:13\cf0\ulnone ; \cf2\ul Job_28:28\cf0\ulnone ; \cf2\ul Isa_LVALj11:3\cf0\ulnone ; \cf2\ul Dan_2:21\cf0\ulnone \par \b let:\b0 \cf2\ul Jam_2:18\cf0\ulnone ; \cf2\ul Isa_60:6\cf0\ulnone ; \cf2\ul 2Co_8:24\cf0\ulnone ; \cf2\ul 1Pe_2:9\cf0\ulnone \par \b a good:\b0 \cf2\ul Phi_1:27\cf0\ulnone ; \cf2\ul 1Ti_4:12\cf0\ulnone ; \cf2\ul Heb_13:5\cf0\ulnone ; \cf2\ul 1Pe_2:12\cf0\ulnone , \cf2\ul 1Pe_3:1\cf0\ulnone , \cf2\ul 1Pe_3:2\cf0\ulnone , \cf2\ul 1Pe_3:16\cf0\ulnone \par \b with meekness:\b0 \cf2\ul Jam_3:17\cf0\ulnone , \cf2\ul Jam_1:21\cf0\ulnone ; \cf2\ul Num_12:3\cf0\ulnone ; \cf2\ul Psa_25:9\cf0\ulnone , \cf2\ul Psa_45:4\cf0\ulnone , \cf2\ul Psa_149:4\cf0\ulnone ; \cf2\ul Isa_11:4\cf0\ulnone , \cf2\ul Isa_29:19\cf0\ulnone , \cf2\ul Isa_61:1\cf0\ulnone ; \cf2\ul Zep_2:3\cf0\ulnone ; \cf2\ul Mat_5:5\cf0\ulnone , \cf2\ul Mat_11:29\cf0\ulnone , \cf2\ul Mat_21:5\cf0\ulnone ; \cf2\ul 2Co_10:1\cf0\ulnone ; \cf2\ul Gal_5:23\cf0\ulnone , \cf2\ul Gal_6:1\cf0\ulnone ; \cf2\ul Eph_4:2\cf0\ulnone ; \cf2\ul Col_3:12\cf0\ulnone ; \cf2\ul 1Ti_6:11\cf0\ulnone ; \cf2\ul 2Ti_2:25\cf0\ulnone ; \cf2\ul Tit_3:2\cf0\ulnone ; \cf2\ul 1Pe_3:4\cf0\ulnone , \cf2\ul 1Pe_3:15\cf0\ulnone\par \pard\cf1\f1\par \pard\fi360\cf5\f0\fs32 The preacher of the Gospel may very easily offend in word, on the one hand by setting forth his own perverse notions instead of the objectively given truth of salvation.\par \par Some mislead by onesided preaching [preaching only pet subjects or that which tickles the ear] or by lack of clearness and simplicity. \par \par Some may even, involuntarily give offence and turn away his hearers, or on the other hand, he may lull them into a false sleep of peace and thus do infinitely more harm than good with his preaching. \par \par \pard How urgently ought he therefore to press the exhortation that men should not prematurely set themselves up as teachers, since probably they would do much better to wait for God's timing! Cf. \ul Heb_5:12\ulnone . \par \par The faculty of speech is originally a \i Divine\i0 gift bestowed on man. Thus every called LVALkman of God should look to the \i profit\i0 that might accrue to the cause of the Gospel by the well-ordered use of the power of speech. To realize this \i positive side\i0 of the matter ought to be the daily effort of every Christian, but more particularly that of the Christian teacher.\par \par \pard\fi360 The doctrine of James ( \ul Jas_3:11-12\ulnone ) exhibits a remarkable agreement with the sayings of Jesus in the Sermon on the Mount (\ul Mat_7:16-19\ulnone ; \ul Luk_6:43-45\ulnone ); with James addressing teachers who were unprepared and Jesus dealing with false teachers.\par \cf1\f1\fs28\par \pard\cf0 There are many who appear on the surface to be wise because they are witty or have spoken words of wisdom at some time. However James says he is not wise unless he lives wisely and acts wisely. Your wisdom will be manifest by your spirit and attitude. The truely wise will avoid malice, envy and strife. He will live in the Word of God and follow His precepts.\par \b\par [Let him show] \b0 \i Let him by a holy life and chaste conversation show, through meekness and gentleness, joined to his Divine information, that he is a Christian indeed; his works and his spirit proving that God is in him of a truth; and that, from the fullness of a holy heart, his feet walk, his hands work; and his tongue speaks. We may learn from this that genuine wisdom is ever accompanied with meekness and gentleness. Those proud, overbearing, and disdainful men, who pass for great scholars and eminent critics, may have learning, but they have not wisdom. Their learning implies their correct knowledge of the structure of language, and of composition in general; but wisdom they have none, nor any self-government. They are like the blind man who carried a lantern in daylight to keep others from jostling him in the street. That learning is not only little worth, but despicable, that does not teach a man to govern his own spirit, and to be humble in his conduct towards others. \i0 (Adam Clarke)\par \cf1\par \cf3\b LVALlJas 3:13 How do we prove our wisdom or lack of it?\par \cf1\b0\par (Jas 3:14) But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth.\par \par \pard\fi216\sa60\cf0\b\f2 if:\b0 \cf2\ul Jam_3:16\cf0\ulnone , \cf2\ul Jam_4:1-5\cf0\ulnone ; \cf2\ul Gen_30:1\cf0\ulnone , \cf2\ul Gen_30:2\cf0\ulnone , \cf2\ul Gen_37:11\cf0\ulnone ; \cf2\ul Job_5:2\cf0\ulnone ; \cf2\ul Pro_14:30\cf0\ulnone , \cf2\ul Pro_27:4\cf0\ulnone ; \cf2\ul Isa_11:13\cf0\ulnone ; \cf2\ul Hab_1:3\cf0\ulnone ; \cf2\ul Mat_27:18\cf0\ulnone ; \cf2\ul Act_5:17\cf0\ulnone , \cf2\ul Act_7:9\cf0\ulnone , \cf2\ul Act_13:45\cf0\ulnone ; \cf2\ul Rom_1:29\cf0\ulnone , \cf2\ul Rom_13:13\cf0\ulnone ; \cf2\ul 1Co_3:3\cf0\ulnone , \cf2\ul 1Co_13:4\cf0\ulnone ; \cf2\ul 2Co_12:20\cf0\ulnone ; \cf2\ul Gal_5:15\cf0\ulnone , \cf2\ul Gal_5:21\cf0\ulnone , \cf2\ul Gal_5:26\cf0\ulnone ; \cf2\ul Phi_1:15\cf0\ulnone , \cf2\ul Phi_2:3\cf0\ulnone ; \cf2\ul 1Ti_6:4\cf0\ulnone ; \cf2\ul Tit_3:3\cf0\ulnone ; \cf2\ul 1Pe_2:1\cf0\ulnone , \cf2\ul 1Pe_2:2\cf0\ulnone \par \b glory:\b0 \cf2\ul Rom_2:17\cf0\ulnone , \cf2\ul Rom_2:23-29\cf0\ulnone ; \cf2\ul 1Co_4:7\cf0\ulnone , \cf2\ul 1Co_4:8\cf0\ulnone , \cf2\ul 1Co_5:2\cf0\ulnone , \cf2\ul 1Co_5:6\cf0\ulnone ; \cf2\ul Gal_6:13\cf0\ulnone \par \b and lie:\b0 \cf2\ul 2Ki_10:16\cf0\ulnone , \cf2\ul 2Ki_10:31\cf0\ulnone ; \cf2\ul Joh_16:2\cf0\ulnone ; \cf2\ul Act_26:9\cf0\ulnone\par \pard\cf1\f1\par \pard\fi360\cf5\scaps\f0\fs32 Beck\scaps0 :\emdash Three golden rules for a Christian\rquote s life: \par 1. have humility in your heart (\cf2\ul Jas_1:1-2\cf5\ulnone )\par 2. have truth in your mouth (\cf2\ul Jas_1:3-9\cf5\ulnone ), \par 3. practice faithfulness in your life (\cf2\ul Jas_1:10-12\cf5\ulnone ).\par \pard\cf1\f1\fs28\par \cf4\fs29 [\b strife in your hearts\b0 ] Before it is acted out in our members strife is lodged in the heart. That is why we are required to keep the heart right at all times. It is the fountain of all types of evil. Thus we are admonLVALmished to keep a pure heart before God. Never allow a root of bitterness to be nourished there because bitter roots produce bitter fruit.\par \cf0\b\fs28\par [Glory not] \b0\i Do not boast, in such a case, of your qualifications to be public teachers. Nothing would render you more unfit for such an office than such a spirit. \par \par And lie not against the truth. You would lie against what is true by setting up a claim to the requisite qualifications for such an office, if this is your spirit. Men should seek no office or station which they could not properly seek if the whole truth about them were known.\i0 (Barnes Notes)\cf1\par \par (Jas 3:15) This wisdom descendeth not from above, but \i is\i0 earthly, sensual, devilish.\par \par \pard\fi216\sa60\cf0\b\f2 wisdom:\b0 \cf2\ul Jam_3:17\cf0\ulnone , \cf2\ul Jam_1:5\cf0\ulnone , \cf2\ul Jam_1:17\cf0\ulnone ; \cf2\ul Joh_3:17\cf0\ulnone ; \cf2\ul 1Co_3:3\cf0\ulnone ; \cf2\ul Phi_3:19\cf0\ulnone \par \b but:\b0 \cf2\ul 2Sa_13:3\cf0\ulnone , \cf2\ul 2Sa_15:31\cf0\ulnone , \cf2\ul 2Sa_16:23\cf0\ulnone ; \cf2\ul Jer_4:22\cf0\ulnone ; \cf2\ul Luk_16:8\cf0\ulnone ; \cf2\ul Rom_1:22\cf0\ulnone ; \cf2\ul 1Co_1:19\cf0\ulnone , \cf2\ul 1Co_1:20\cf0\ulnone ,\cf2\ul 1Co_1:27\cf0\ulnone ; \cf2\ul 1Co_2:6\cf0\ulnone , \cf2\ul 1Co_2:7\cf0\ulnone , \cf2\ul 1Co_3:19\cf0\ulnone ; \cf2\ul 2Co_1:12\cf0\ulnone ; \cf2\ul Jud_1:19\cf0\ulnone \par \b sensual:\b0 or, natural, \cf2\ul 1Co_2:14\cf0\ulnone \par \b devilish:\b0 \cf2\ul Gen_3:1-5\cf0\ulnone ; \cf2\ul Joh_8:44\cf0\ulnone ; \cf2\ul Act_13:10\cf0\ulnone ; \cf2\ul 2Co_11:3\cf0\ulnone , \cf2\ul 2Co_11:13-15\cf0\ulnone ; \cf2\ul 1Jo_3:8-10\cf0\ulnone ; \cf2\ul Jud_1:19\cf0\ulnone ; \cf2\ul Rev_9:11\cf0\ulnone , \cf2\ul Rev_12:9\cf0\ulnone\par \pard\cf1\f1\par \cf4\fs29 It should not be too difficult to discern the heavenly wisdom from earthly. The fruit of heavenly wisdom will result in good deeds whereas the earthly wisdom produces selfishness and covetousness. The results of heavenly wisdLVALnom is of eternal value whereas the earthly wisdom produces nothing of value. We know whether a person is using heavenly wisdom or earthly wisdom by the way he handles himself in controversy. Those with heavenly wisdom are concerned that truth prevail whereas those with earthly wisdom want to prove that they are right. \par \cf0\i\fs28\par This wisdom is "earthly because it avariciously cares for the goods of earth (\cf2\ul Phi_3:19\cf0\ulnone ); animal, because it is under the sway of animal lusts (\cf2\ul 1Co_2:14\cf0\ulnone ); demon-like, because full of pride, egotism, malignity, and ambition, which are the works of the devil (\cf2\ul 1Ti_4:1\cf0\ulnone )."\i0 (Dr. Farrar)\par \cf4\fs23\par \i\fs29 Knowledge is only a hewer of wood, while wisdom is the architect and builder. A man may possess a large library, or even amass vast stores of knowledge, and yet be "a motley fool." Indeed, no fool is so great as a knowing fool. The wise man is he who can use his knowledge for the largest moral and spiritual good. And the true wisdom is bound up with the life of faith in the Lord Jesus Christ\i0 (\cf2\ul Job_28:28\cf4\ulnone ; \cf2\ul 2Ti_3:15\cf4\ulnone ). (C. Jerden)\par \par \cf3\b Jas 3:15 What is the difference between heavenly wisdom and earthly wisdom?\fs23\par \cf1\b0\fs28\par (Jas 3:16) For where envying and strife \i is\i0 , there \i is\i0 confusion and every evil work.\par \par \pard\fi216\sa60\cf0\b\f2 where:\b0 \cf2\ul Jam_3:14\cf0\ulnone ; \cf2\ul 1Co_3:3\cf0\ulnone ; \cf2\ul Gal_5:20\cf0\ulnone \par \b there:\b0 \cf2\ul Gen_11:9\cf0\ulnone *marg. \cf2\ul Act_19:29\cf0\ulnone ; \cf2\ul 1Co_14:33\cf0\ulnone \par \b confusion:\b0 Gr. tumult, or, unquietness\par \b every:\b0 \cf2\ul 1Jo_3:12\cf0\ulnone\par \pard\cf1\f1\par \cf5\f0\fs32 All the trouble and confusion in the Church through the ages; all the disorder and unruliness or rebellion of self-will opposing the Spirit of God originates in the brawling of the carnal tongue; hence schism, factions, sects, hence t LVAL other evils and particularly also evil hypocrisy under a false claim of unity. \par \cf1\f1\fs28\par \cf0 An uncontrolled tongue produces envying and strife which lead to "confusion and every evil work." Scripture makes it very clear that God is not the author of confusion. The confusion we find in the world today is a confusion brought about by the work of the Devil using that little thing, the tongue, which causes so much trouble. This verse will tie in very closely with what James has to say in the next chapter where he will define what worldliness really is. (J. Vernon McGee)\par \par \cf3\b Jas 3:14 What part to you think the devil has in this process?\par \cf4\b0\f2\fs29\par } LVALp{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\froman\fprq2\fcharset0 Georgia;}{\f2\fnil\fcharset0 Georgia;}{\f3\fnil\fcharset2 Symbol;}} {\colortbl ;\red255\green0\blue0;\red0\green128\blue0;\red0\green128\blue128;\red0\green0\blue0;\red0\green0\blue255;\red128\green0\blue128;\red0\green255\blue0;\red0\green0\blue213;\red0\green100\blue17;\red129\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\qc\lang1033\f0\fs28 VII. FIFTH ADMONITION\fs24\par \pard\fi-360\li360 REFERENCE TO THE INFALLIBLE TOKEN OF AN UNSPIRITUAL (FANATICAL) MENTAL CONSTITUTION FOUNDED ON WORLDLY-MINDEDNESS, VIZ.: THE WARS AND FIGHTINGS IN THE JEWISH CHRISTIAN WORLD AND PARTICULARLY IN THE JEWISH WORLD BOTH INWARDLY AND OUTWARDLY.\emdash THE CONSEQUENCE THERE-OF: FAILURE AND FRUSTRATION OF THEIR STRIVING, THEIR MURDEROUS ENVYING, THEIR WARRING AND EVEN OF THEIR PRAYING\par \pard\qc\scaps\fs22 Chapter 4:1\endash 3\scaps0\fs24\par \pard\cf1\f1\fs28\par (\cf2\ul Jas_4:1\cf1\ulnone ) From whence \i come\i0 wars and fightings among you? \i come they\i0 not hence, \i even\i0 of your lusts that war in your members?\par \par \cf3 (Jas 4:1)\cf0 Where do you think all these appalling wars and quarrels come from? Do you think they just happen? (\cf2\ul Job_5:6\cf4\ulnone trouble does not spring out of the ground\cf0 ) Think again. They come about because you want your own way, and fight for it deep inside yourselves.\par \pard\fi216\sa60\b whence: He continues his thought from\b0 \cf2\ul Jam_3:14-18\cf0\ulnone Every evil work where there is envy and strife (MSG)\par \pard\cf1\par \pard\fi360\cf5\f0\fs32 Peace \i among\i0 men is the consequence of peace \i in\i0 men.\emdash Who carries his point among men by quarrelling, is always the loser no matter how much he may gain besides, for he loses with God.\emdash There is relatively little praying in the world and besides, much of that little is evil praying.\emdash Most men desire the gifts of God, not God HimseLVALqlf.\emdash Envy seeks quarrel and quarrel brings woe.\emdash We find often many obstacles in the way by our desires. Why? Because self-will and pride present obstacles to Divine help.\par \pard\cf1\f1\fs28\par \cf5 James is not interested in how great we talk. He's interested in how straight we walk. \par \cf0\par \pard\fi216\sa60\b fightings:\b0 or, brawlings\par \b come they:\b0 \cf2\ul Jam_1:14\cf0\ulnone ; \cf6\ul\b Gen_4:5-8\cf0\ulnone\b0 ; \cf6\ul\b Jer_17:9\cf0\ulnone\b0 ; \cf2\ul Mat_15:19\cf0\ulnone ; \cf6\ul\b Mar_7:21-23\cf0\ulnone\b0 ; \cf2\ul Joh_8:44\cf0\ulnone ; \cf2\ul Rom_8:7\cf0\ulnone ; \cf2\ul 1Ti_6:4-10\cf0\ulnone ; \cf2\ul Tit_3:3\cf0\ulnone ; \cf2\ul 1Pe_1:14\cf0\ulnone , \cf2\ul 1Pe_2:11\cf0\ulnone , \cf2\ul 1Pe_4:2\cf0\ulnone , \cf2\ul 1Pe_4:3\cf0\ulnone ; \cf2\ul 2Pe_2:18\cf0\ulnone , \cf2\ul 2Pe_3:3\cf0\ulnone ; \cf6\ul\b 1Jo_2:15-17\cf0\ulnone\b0 ; \cf2\ul Jud_1:16-18\cf0\ulnone \par \b lusts:\b0 or, pleasures, \cf2\ul Jam_4:3\cf0\ulnone \par \b in:\b0 \cf2\ul Rom_7:5\cf0\ulnone , \cf2\ul Rom_7:23\cf0\ulnone ; \cf6\ul\b Gal_5:17\cf0\ulnone\b0 ; \cf2\ul Col_3:5\cf0\ulnone\par \pard\cf1\par \pard\qc\cf0\b\fs32 BATTLE ON THREE FRONTS\par \pard\b0\fs28 (\cf2\ul Jam_4:1-3\cf0\ulnone ) \par \par Every man must fight in these three areas:\par (1) \tab Yourself: "From whence come wars and fightings among you? Come they not hence, even of your own lusts that war in your members?"\par (2)\tab Your fellow man: "You lust and have not, you kill and desire to have, and cannot obtain."\par (3)\tab Your God: "You fight and war, yet you have not, because you ask not."\par \par 1.\tab YOURSELF\par \par Struggle about ordinary temporal affairs.\par \pard{\pntext\f3\'B7\tab}{\*\pn\pnlvlblt\pnf3\pnindent0{\pntxtb\'B7}}\fi-360\li360 Influence, reputation, position.\par {\pntext\f3\'B7\tab}Property, money, gains.\par {\pntext\f3\'B7\tab}Gratification of senses, pleasures.\par \pard\par "The heart is deceitful above all things and desperately wicked."\par \par LVALr \pard{\pntext\f3\'B7\tab}{\*\pn\pnlvlblt\pnf3\pnindent0{\pntxtb\'B7}}\fi-360\li360 Your members will not give you the satisfaction you expected.\par \pard{\pntext\f3\'B7\tab}{\*\pn\pnlvlcont\pnf3\pnindent0{\pntxtb\'B7}}\tab Judas\par {\pntext\f3\'B7\tab}\tab Saul\par {\pntext\f3\'B7\tab}\par \pard{\pntext\f3\'B7\tab}{\*\pn\pnlvlblt\pnf3\pnindent0{\pntxtb\'B7}}\fi-360\li360 Under the influence of insatiable cravings, men silence the voice of conscience:\par \pard{\pntext\f3\'B7\tab}{\*\pn\pnlvlcont\pnf3\pnindent0{\pntxtb\'B7}}Set at naught the restraints of law.\par {\pntext\f3\'B7\tab}Trample on honor, principle, life itself.\par {\pntext\f3\'B7\tab}Then get what they wanted only to find what they imagined to be sweet, to be insipid, even intensely bitter!\par {\pntext\f3\'B7\tab}\par {\pntext\f3\'B7\tab}David's son Amnon raped his sister Tamar \par \cf2\ul{\pntext\f3\'B7\tab}2Sa_13:7\cf0\ulnone Jonadab\par {\pntext\f3\'B7\tab}\par {\pntext\f3\'B7\tab}Your body is a field of battle.\par {\pntext\f3\'B7\tab}The world is a field of battle.\par {\pntext\f3\'B7\tab}The spiritual is a field of battle.\par {\pntext\f3\'B7\tab}\par \cf2\ul{\pntext\f3\'B7\tab}Gal_5:17\cf0\ulnone "Flesh lusts against the spirit"\par \cf2\ul{\pntext\f3\'B7\tab}Rom_7:18\cf0\ulnone "Cannot do the things you would."\par \cf2\ul{\pntext\f3\'B7\tab}1Pe_2:11\cf0\ulnone "Fleshly lusts that war against the soul"\par {\pntext\f3\'B7\tab}\par {\pntext\f3\'B7\tab}2.\tab YOUR FELLOW MAN\par {\pntext\f3\'B7\tab}\par \cf2\ul{\pntext\f3\'B7\tab}Luk_12:13\cf0\ulnone "Make my brother divide the inheritance."\par \pard{\pntext\f3\'B7\tab}{\*\pn\pnlvlblt\pnf3\pnindent0{\pntxtb\'B7}}\fi-360\li360 We want our piece of the pie.\par {\pntext\f3\'B7\tab}We cannot afford to let the Jones's ahead of us.\par {\pntext\f3\'B7\tab}Envious rivalries and bitter animosities.\par {\pntext\f3\'B7\tab}False accusations and cruel persecutions.\par {\pntext\f3\'B7\tab}Wound the spirit of others.\par \pard\par What is the history oLVALsf nations, from their first rise to the present day, but a tragical story of contests, struggles for dominion, encroachments upon the possessions of others?\par \par Ahab and Naboth (Pouting and sorrowful)\par \cf2\ul Pro_13:10\cf0\ulnone "Only by pride cometh contention."\par \cf2\ul 3Jo_1:10\cf0\ulnone Ambition: Diotrephes loved the preeminence.\par \cf2\ul Gen_13:7\cf0\ulnone Envy: Abraham and Lot had to part.\par \par Where covetousness is there is usually strife, envy and emulation.\par \cf2\ul Pro_15:27\cf0\ulnone "He that is greedy of gain troubles his own house."\par \cf2\ul 1Ti_6:9\cf0\ulnone "They that will be rich fall into temptations and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition."\par \par \pard{\pntext\f3\'B7\tab}{\*\pn\pnlvlblt\pnf3\pnindent0{\pntxtb\'B7}}\fi-360\li360 They struggle with their fellows.\par {\pntext\f3\'B7\tab}They make the battle of life hotter and hotter.\par {\pntext\f3\'B7\tab}They banish love and make it miserable for their partners, parents, and children, and society.\par \pard\par Dr. Johnson said, "Desires increase with acquisition. Every step a man advances brings something within his view which he did not see before, and which, as soon as he sees it he begins to want. Where necessity ends, curiosity begins; and no sooner are we supplied with everything that nature can demand than we contrive artificial appetites."\par \par \pard{\pntext\f3\'B7\tab}{\*\pn\pnlvlblt\pnf3\pnindent0{\pntxtb\'B7}}\fi-360\li360 The man longs to be happy but is not.\par {\pntext\f3\'B7\tab}He pines to be great but he grows meaner every day.\par {\pntext\f3\'B7\tab}He aspires after this and that which he thinks will content him but he is still unsatisfied.\par {\pntext\f3\'B7\tab}He is like the troubled sea when it cannot rest (\cf2\ul Isa_57:20\cf0\ulnone ).\par {\pntext\f3\'B7\tab}One way or another his life is always a disappointment.\par {\pntext\f3\'B7\tab}He labors as in the very fire, but the resLVALtults are vanity and vexation of spirit (Ecclesiastes 2).\par {\pntext\f3\'B7\tab}He has sown the wind and reaped the whirlwind.\par {\pntext\f3\'B7\tab}When he gets what he wanted he loses it.\par {\pntext\f3\'B7\tab}The pursuit is toilsome, but the possession is a dream.\par {\pntext\f3\'B7\tab}He sits and eats and behold the feast is snatched away from him.\par {\pntext\f3\'B7\tab}He drinks and the cup vanishes from his lips.\par {\pntext\f3\'B7\tab}He wins to lose.\par {\pntext\f3\'B7\tab}He builds and his sandy foundation slips from under his tower and lies in ruins.\par {\pntext\f3\'B7\tab}He becomes rich but cannot enjoy his wealth (money on tracks).\par \pard\par 3.\tab WITH GOD\par Ask God to be his servant and gratify his desires.\par \pard{\pntext\f3\'B7\tab}{\*\pn\pnlvlblt\pnf3\pnindent0{\pntxtb\'B7}}\fi-360\li360 He wants God to join him in the service of his lusts.\par {\pntext\f3\'B7\tab}He will gratify his lusts and God shall come to help him do it.\par \pard\par What if your payers were all answered?\par Agrippina prayed to see her infant Nero become emperor. Emperor he became and plotted her death.\par \cf2\ul 1Sa_25:32\cf0\ulnone We can say with David, "Blessed be God that sent you to meet me." He was about to commit murder.\par \par We think God should have:\par \pard{\pntext\f3\'B7\tab}{\*\pn\pnlvlblt\pnf3\pnindent0{\pntxtb\'B7}}\fi-360\li360 Given us a better environment (Parents).\par {\pntext\f3\'B7\tab}Given us a prettier body (appearance).\par \pard\par Only way to win is surrender:\par \cf2\ul Rom_6:16\cf0\ulnone "Yield your members as instruments"\par \cf2\ul Mat_6:33\cf0\ulnone "Seek ye first the kingdom of heaven."\par \par Humble yourself under the mighty hand of God and He will lift you up.\cf1\par \par (\cf2\ul Jas_4:2\cf1\ulnone ) Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not.\par \par \pard\fi216\sa60\cf0\b lust:\b0 \cf2\ul Jam_5:1-5\cf0\ulnone ; \cf6\LVALuul\b Pro_1:17-19 msg\cf0\ulnone\b0 ; \cf6\ul\b Ecc_4:8 msg\cf0\ulnone\b0 ; \cf6\ul\b Hab_2:5\cf0\ulnone\b0 ; \cf2\ul 1Ti_6:9\cf0\ulnone , \cf2\ul 1Ti_6:10\cf0\ulnone \par \b because:\b0 \cf2\ul Jam_1:5\cf0\ulnone ; \cf2\ul Isa_7:12\cf0\ulnone ; \cf2\ul Mat_7:7\cf0\ulnone , \cf2\ul Mat_7:8\cf0\ulnone ; \cf6\ul\b Luk_11:9-13 msg\cf0\ulnone\b0 ; \cf2\ul Joh_4:10\cf0\ulnone , \cf2\ul Joh_16:24\cf0\ulnone\par \pard\cf1\par \cf0 James shows them the results of their selfish warfare after the flesh and explains why they are not hearing from God nor receiving the promised blessings from Him. In the first place their pursuits are for worldly things and not spiritual. They desire all good things but have nothing (\cf2\ul Pro_13:4\cf0\ulnone ) because they misuse even what they have. They envy all the good and happiness of others, and covet their property. Yet they cannot enjoy anything for their covetousness is fruitless. They go to law with one another (\cf2\ul 1Co_6:1-6\cf0\ulnone ), rise up early and sit up late (\cf2\ul Psa_127:2\cf0\ulnone ), quarrel over who is the greatest (\cf2\ul Mat_18:1\cf0\ulnone ), and yet they have nothing they want. And why do they not have anything? Because they do not ask, and when they do ask, they ask amiss, just to heap it upon their own lusts.\par \cf4\fs23\par \cf1\fs28 (Jas 4:3) Ye ask, and receive not, because ye ask amiss, that ye may consume \i it\i0 upon your lusts.\par \par \pard\fi216\sa60\cf0\b and:\b0 \cf2\ul Jam_1:6\cf0\ulnone , \cf2\ul Jam_1:7\cf0\ulnone ; \cf2\ul Job_27:8-10\cf0\ulnone , \cf6\ul\b Job_35:12 msg\cf0\ulnone\b0 ; \cf2\ul Psa_18:41\cf0\ulnone , \cf2\ul Psa_66:18\cf0\ulnone , \cf2\ul Psa_66:19\cf0\ulnone ; \cf6\ul\b Pro_1:24-28 msg\cf0\ulnone\b0 , \cf2\ul Pro_15:8\cf0\ulnone ; \cf2\ul Pro_21:13\cf0\ulnone , \cf2\ul Pro_21:27\cf0\ulnone ; \cf6\ul\b Isa_1:15 msg\cf0\ulnone\b0 , \cf2\ul Isa_1:16\cf0\ulnone ; \cf2\ul Jer_11:11\cf0\ulnone , \cf2\ul Jer_11:14\cf0\ulnone , \cf2\ul Jer_14:12\cf0\ulnone ; \cf2\ul Mic_3:4\cf0\ulnone ; \cf2\ul ZeLVALvc_7:13\cf0\ulnone ; \cf2\ul Mat_20:22\cf0\ulnone ; \cf2\ul Mar_10:38\cf0\ulnone ; \cf2\ul 1Jo_3:22\cf0\ulnone , \cf2\ul 1Jo_5:14\cf0\ulnone \par \b ye may:\b0 \cf2\ul Luk_15:13\cf0\ulnone , \cf2\ul Luk_15:30\cf0\ulnone , \cf2\ul Luk_16:1\cf0\ulnone , \cf2\ul Luk_16:2\cf0\ulnone \par \b lusts:\b0 or, pleasures, \cf2\ul Jam_4:1\cf0\ulnone\par \pard\cf1\par \cf5\f0\fs32 Prayer the true thermometer of the spiritual life\emdash He who prays for the wrong purpose need not expect more than he who prays not at all.\par \par \pard\fi360 A Christian prays not that he may bend the will of God according to his will, but in order that he may shape his will according to God\rquote s.\emdash No prayer without work, no work without prayer.\emdash\par \pard\cf1\f1\fs28\par \pard\sa120\cf5 Prayer is not giving orders. It's reporting for duty. And once a person finally understands that prayer is not man saying, "Bless the business; bring in the money; solve the problem," and God saying, "Aye, aye, Captain," his prayer life will be revolutionized.\par Prayer is saying, "Father what do \i You\i0 want to do in my life? I want You to do what You see is best for me because I get mixed up so easily."\par \pard\li720\sa120 One preacher walked into his child's room during his nap to find him lying on his back, eagerly reaching for an object dangling just inches above his head. Living in a rustic cabin in the woods at that time, we were sometimes surprised by the visitors we would have. And this particular afternoon was no exception, for I was surprised indeed to see the object for which he was so intently reaching was a black widow spider.\par \pard\sa120 We're just like my son. We lie on our beds or kneel beside them and, through prayer, grab for things we think would be so wonderful, failing to realize they are nothing but black widows. Therefore, every bit as exciting to me as prayers God does answer are those He doesn't answer because I know I'll see that what I thought was so intriguing and tantalizing wLVALwill prove to be poisonous and deadly. Oh, may we learn not to give orders or grab spiders, but to do what Jesus did in the Garden: to submit to whatever the Father has for us.\par \pard\cf1\par \cf0 It will do not good to pray for success in your worldly ventures. God is not interested in answering covetous prayers since He said Himself that covetousness is idolatry. When you pray it should be with a right spirit and with a right motive.\par \cf4\fs23\par \pard\sa120\cf5\b\fs28 Barometers predict storms by measuring air pressure. Prayer-ometers indicate pride by measuring prayer pressure.\par \pard\cf4\b0\fs23\par \i\fs29 Your approaches to the mercy-seat have been visits of ceremony, rather than affection; your prayers have been elaborations of language, rather than bursts of strong desire. Cold reserve has taken the place of openhearted confidence; and you have often said only what you thought you ought to feel, instead of saying what you really felt, and asking for what you really wanted. You have treated God as a stranger. You have not confided to Him your secrets. You have not even told Him so much as you have told your father or mother. You have not trusted His mighty love. \i0 (C. Stanford, D. D.)\par \cf1\fs28\par \cf7\b Jam 4:3 How do you know when your prayer is valid?\par \cf1\b0\par \pard\qc\cf0\f0 VIII. SIXTH ADMONITION\fs24\par \pard\fi-360\li360 EXHORTATION TO REPENTANCE ADDRESSED TO THE JEWISH CHRISTIANS AND THE JEWS IN REFERENCE TO THEIR BEING ON THE WAY TO APOSTASY. THEY ARE ADDRESSED AS (RELIGIOUS) ADULTERERS AND ADULTERESSES, AS APOSTATES. THEIR FRIENDSHIP OF THE WORLD, WHICH IS THE CAUSE OF THEIR IMPENDING APOSTASY, THEY WERE TO ACKNOWLEDGE AS ENMITY OF GOD, TO REPENT OF IT AND TO RETURN FROM THEIR WORLDLY RUNNING AND WANDERING TO THE QUIETNESS OF A CONDUCT MARKED BY HUMILITY AND RESIGNATION TO THE DIVINE WILL\par \pard\qc\scaps\fs22 Chapter 4:4\endash 17\par \cf1\scaps0\f1\fs28\par \pard (\cf2\ul Jas_4:4\cf1\ulnone ) Ye adulterers and adulteresses, know ye not thatLVALx the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.\par \par \pard\fi216\sa60\cf0\b adulterers:\b0 \cf2\ul Psa_50:18\cf0\ulnone , \cf2\ul Psa_73:27\cf0\ulnone ; \cf2\ul Isa_57:3\cf0\ulnone ; \cf2\ul Jer_9:2\cf0\ulnone ; \cf2\ul Hos_3:1\cf0\ulnone ; \cf2\ul Mat_12:39\cf0\ulnone , \cf2\ul Mat_16:4\cf0\ulnone \par \b the friendship:\b0 \cf6\ul\b Joh_7:7 msg\cf0\ulnone\b0 , \cf2\ul Joh_15:19\cf0\ulnone , \cf2\ul Joh_15:23\cf0\ulnone , \cf2\ul Joh_17:14\cf0\ulnone ; \cf2\ul 1Jo_2:15\cf0\ulnone , \cf2\ul 1Jo_2:16\cf0\ulnone \par \b is the:\b0 \cf2\ul Psa_21:8\cf0\ulnone ; \cf2\ul Luk_19:27\cf0\ulnone ; \cf2\ul Joh_15:23\cf0\ulnone , \cf2\ul Joh_15:24\cf0\ulnone ; \cf2\ul Rom_5:10\cf0\ulnone\par \pard\cf1\par \pard\fi360\cf5\f0\fs32 He wants Christians neither to conform to the world nor entirely to separate themselves from it, but he insists so much the more on their being distinguished from the world and on their showing that they are governed by a very different principle and a much loftier spirit than the friends of the world. \par \par If this is omitted and on the contrary that friendship of the world is sought, which is incompatible with a harmonious and independent development of the Christian life, it must surely lead to the result, that God and His service are ultimately abandoned. \par \par The impossibility of uniting God and the world in the heart of a Christian belongs to the nature of the case; cf. \ul Mat_12:30\ulnone . \par \par The world demands that we should love ourselves, \par God requires us to love Him; \par the world wants self-exaltation, \par God abasement and humility. \par The friend of the world and the friend of God are diametrically opposed to each other in principle, inclination and aim. Moreover how can there exist a lasting communion among things that cannot be reconciled? Here applies the saying in \ul Mat_16:26\ulnone ; \ul Luk_10:38-42\ulnone .\par \pard\cf1\f1\fs28\par \pard\fiLVALy360\cf5\f0\fs32 There is a sense in which a man may be a friend of the world and yet remain the friend of God, and this seeming paradox is the duty of very Christian and more especially of the minister of Christ. He must be the world\rquote s true friend by telling the world its faults, exposing its corrupt maxims in a spirit of tender love and solicitude by preaching the truth of the everlasting Gospel and endeavouring to gain the world to Jesus Christ.]\par \pard\cf1\f1\fs28\par \cf0 They were not physically adulterers, but when you replace God with things He calls that spiritual adultery. He is a jealous God and does not want anyone or anything to take His place and when we pray for those things it is an abomination to Him. He does not love the world and thus when you pray to enjoy the world or possess worldly things He is not interested.\par \par \cf7\b Jam 4:4 What kind of friendship with the world is valid and which is not?\par \cf4\b0\fs23\par \cf1\fs28 (Jas 4:5) Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?\par \par \pard\fi216\sa60\cf0\b the scripture:\b0 \cf2\ul Joh_7:42\cf0\ulnone , \cf2\ul Joh_10:35\cf0\ulnone , \cf2\ul Joh_19:37\cf0\ulnone ; \cf2\ul Rom_9:17\cf0\ulnone ; \cf2\ul Gal_3:8\cf0\ulnone \par \b The spirit:\b0 \cf2\ul Gen_4:5\cf0\ulnone , \cf2\ul Gen_4:6\cf0\ulnone , \cf2\ul Gen_6:5\cf0\ulnone , \cf2\ul Gen_8:21\cf0\ulnone , \cf2\ul Gen_26:14\cf0\ulnone , \cf2\ul Gen_30:1\cf0\ulnone , \cf2\ul Gen_37:11\cf0\ulnone ; \cf2\ul Num_11:29\cf0\ulnone ; \cf2\ul Psa_37:1\cf0\ulnone , \cf2\ul Psa_106:16\cf0\ulnone ; \cf2\ul Pro_21:10\cf0\ulnone ; \cf2\ul Ecc_4:4\cf0\ulnone ; \cf2\ul Isa_11:13\cf0\ulnone ; \cf2\ul Act_7:9\cf0\ulnone ; \cf2\ul Rom_1:29\cf0\ulnone ; \cf2\ul Tit_3:3\cf0\ulnone \par \pard\cf1\par \cf0 Just as plants have a natural propensity toward certain minerals, so our spirit is drawn to the carnal things of life. Asparagus loves salt and Sugar Cane love sugar and each will draw according to its nature. So iLVALzt is with us. Our spirit loves the world and the things in the world and that is why we need the Holy Spirit to dwell in us and change our nature to be a partaker of His divine nature (\cf2\ul 2Pe_1:4\cf0\ulnone ).\par \cf4\fs23\par \cf1\fs28 (\cf2\ul Jas_4:6\cf1\ulnone ) But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble.\par \par \pard\fi216\sa60\cf0\b God:\b0 \cf6\ul\b Exo_10:3\cf0\ulnone\b0 , \cf6\ul\b Exo_10:4\cf0\ulnone\b0 , \cf2\ul Exo_15:9\cf0\ulnone , \cf2\ul Exo_15:10\cf0\ulnone , \cf2\ul Exo_18:11\cf0\ulnone ; \cf2\ul 1Sa_2:3\cf0\ulnone ; \cf2\ul Job_22:29\cf0\ulnone , \cf2\ul Job_40:10-12\cf0\ulnone ; \cf2\ul Psa_138:6\cf0\ulnone ; \cf6\ul\b Pro_3:34\cf0\ulnone\b0 , \cf2\ul Pro_6:16\cf0\ulnone , \cf2\ul Pro_6:17\cf0\ulnone , \cf2\ul Pro_29:23\cf0\ulnone ; \cf2\ul Isa_2:11\cf0\ulnone , \cf2\ul Isa_2:12\cf0\ulnone , \cf2\ul Isa_2:17\cf0\ulnone , \cf6\ul\b Isa_10:8-14\cf0\ulnone\b0 , \cf2\ul Isa_16:6\cf0\ulnone , \cf2\ul Isa_16:7\cf0\ulnone ; \cf2\ul Dan_4:37\cf0\ulnone ; \cf2\ul Dan_5:20-23\cf0\ulnone ; \cf2\ul Mat_23:12\cf0\ulnone ; \cf2\ul Luk_1:52\cf0\ulnone , \cf2\ul Luk_14:11\cf0\ulnone , \cf2\ul Luk_18:14\cf0\ulnone ; \cf2\ul 1Pe_5:5\cf0\ulnone \par \b giveth grace:\b0 \cf2\ul 2Ch_32:26\cf0\ulnone , \cf2\ul 2Ch_33:12\cf0\ulnone , \cf2\ul 2Ch_33:19\cf0\ulnone , \cf2\ul 2Ch_33:23\cf0\ulnone , \cf6\ul\b 2Ch_34:27\cf0\ulnone\b0 ; \cf2\ul Job_22:29\cf0\ulnone ; \cf2\ul Psa_9:12\cf0\ulnone ; \cf2\ul Pro_15:33\cf0\ulnone , \cf2\ul Pro_18:12\cf0\ulnone ; \cf2\ul Pro_22:4\cf0\ulnone ; \cf6\ul\b Isa_57:15\cf0\ulnone\b0\par \pard\cf1\par \pard\li288\sb120\sa60\cf7\kerning28\ul Jas_4:6\ulnone\b Why is humility an important part of our spiritual life?\par \pard\cf1\kerning0\b0\par \pard\nowidctlpar\fi-720\li720\qc\cf0\b HUMILITY\emdash SELF ASSERTION\par \pard\nowidctlpar\fi-720\li720\par \pard\nowidctlpar\fi-360\li360 12.\tab Humility: reflecting spirit of submission; deference.\par \pard\nowidctlpar\fi-720\li720\par \pard\cfLVAL{4 HUMILITY \cf2\ul\b0 Jam_4:6 Jos_1:8\cf4\ulnone\b\par \b0\par \pard\fi-180\li180\bullet\tab RECOGNIZING MY TOTAL INABILITY TO ACCOMPLISH ANYTHING FOR GOD APART FROM HIS GRACE.\par \bullet\tab UNDERSTANDING HOW DECEITFUL THE HEART IS.\par \bullet\tab QUICKLY RE-DIRECTING PRAISE TO GOD AND OTHERS.\par \bullet\tab DISTINGUISHING BETWEEN FLATTERY AND PRAISE.\par \pard\par \pard\fi-360\li360 a. \tab How many times during the past week have you thanked God for the things He has allowed you to accomplish?\par \par b. \tab Do you welcome criticism, or do you secretly resent the one who gives it?\par \par c. \tab Are you inwardly grieved, or are you pleased when you learn that a Christian failed?\par \par d. \tab Are you unwilling the have others help you with a project because you do not want to share the praise with them?\par \par e. \tab Do you look at physical defects as God's mark of ownership?\par \par f. \tab Are you more concerned with Christ's reputation than your own?\par \pard\par SCRIPTURES: \cf2\ul Jam_4:6\cf4\ulnone ; \cf2\ul Act_4:29\cf0\ulnone\par \pard\nowidctlpar\par \pard\nowidctlpar\fi-720\li720\cf2\ul Luk_14:7-11\cf0\ulnone\par \pard How can we retain our humility?\par \par (i) We can retain it by realizing the facts. However much we know, we still know very little compared with the sum total of knowledge. However much we have achieved, we still have achieved very little in the end. However important we may believe ourselves to be, when death removes us or when we retire from our position, life and work will go on just the same.\par \par (ii) We can retain it by comparison with the perfect. It is when we see or hear the expert that we realize how poor our own performance is. Many a man has decided to burn his clubs after a day at golf\rquote s Open Championship. Many a man has decided never to appear in public again after hearing a master musician perform. Many a preacher has been humbled almost to despair when he has heard a real saint of God speak. AnLVAL|d if we set our lives beside the life of the Lord of all good life, if we see our unworthiness in comparison with the radiance of his stainless purity, pride will die and self-satisfaction will be shriveled up.\par \par \pard\nowidctlpar\fi-720\li720 Barclay\par \par \pard\cf8\b TOPI\cf4\b0 C: Humbling\par \cf9\b SUBTOPI\cf4\b0 C: Required For Successful Seeking\par \cf10\b TITL\cf4\b0 E: The Bird In The Tent\par While lying in my tent resting one afternoon at a camp meeting, a bird flew in, and at once much frightened tried to escape. The agitated performance of an hour by the confused little flutterer filled my mind with reflections. I saw at once that the birds theological education was all wrong. He had lost his liberty, and was in a lot of trouble about the matter, but was evidently seeking recovery and the beautiful experience and life of freedom, in a wrong way. The constant effort was to fly upward into it. But both corners and all the upward portion of the tent were tightly closed, and the only opening was a small triangular space near the floor in front. The bird did not even look down, much less fly down, but sought deliverance by the upward or growth route repeatedly, only to be driven back and sink with palpitating breast for a temporary rest on a nail high up on the post.\par \par I spoke to the penitent and seeker as I lay on my bed and said, You will never get the blessing that way. The way of your salvation is not up there. You will have to get down low if you would be free indeed. The bird listened, but would not act on my advice. In fact he seemed worried over my interference, and said with a nervous chirp that he was a bird of peculiar temperament, and could not bear for any one to speak to him at the altar. That it confused him. That he felt better when he was left to himself. And that he believed in working out his salvation alone, and with fear and trembling.\par \par So we became silent, and witnessed fully thirty or forty failures in the next half hour. He beat his LVAL}wings in vain against the thick cloth of the tent, while a sag in the canvass looking like an opening helped to deceive him. \cf0 Into the sag, and round the pole he would come back to the same place, a nail in the top of the post. Here he would rest a few moments only to make another of his vain efforts for deliverance in the upward direction.\par \par I saw it was no use to give any more counsel, that he was an out and out spiritual evolutionist, that my voice simply disturbed and distracted, and that I would have to let him work out the problem to a success, by heart-breaking defeats in the line he was pursuing.\par \par At last, in sheer exhaustion, he fell upon my trunk, rested a few moments with open bill and throbbing throat, and then alighted on my valise. From this lower perch he dropped to the floor, looking bewildered and exhausted. He was at last at the mourners bench, and now I felt sure that he would soon get through.\par \par Just then he lifted his head and saw the opening before him, when, with a movement like a bound, he sprang through into liberty and sunshine. As he fluttered through into the air he gave a glad exultant chirp that I knew stood with him for hallelujah!\par \par It would be hard to tell who was the gladdest over the deliverance, the bird or myself. He had been a chronic mourner so long as to quite wear me out; so, when he disappeared with a musical hosanna, I turned over on my cot with a sigh of relief and said Glory.\par \pard\nowidctlpar\fi-720\li720\i Living Illustrations By B. Carradine\par \pard\sb240\sa60\kerning28\b\i0\caps HUMILITY \b0\caps0 (\i Goodness, Modesty, Quietness\i0 )\b\caps\par \pard\li288\sb120\sa60\i\caps0 Why is humility an important part of our spiritual life?\par \pard\fi-432\li1152\sb120\sa60\kerning0\b0\i0 BIBLE READING: \cf2\ul Jos_7:1-26\cf0\ulnone\par \pard\fi-432\li1152\sa60 KEY BIBLE VERSE: \i Then Joshua tore his clothes and fell facedown to the ground before the ark of the \scaps Lord\scaps0 , remaining there till eveninLVAL~g. The elders of Israel did the same, and sprinkled dust on their heads.\i0 (\cf2\ul Jos_7:6\cf0\ulnone , \scaps niv\scaps0 )\b\par \pard\fi-432\li1152 Humility is the proper attitude before God.\b0 Joshua and the elders tore their clothing and sprinkled dust on their heads as signs of deep mourning before God. They were confused by their defeat at the small city of Ai after the spectacular Jericho victory, so they went before God in deep humility and sorrow to receive his instructions. When our life falls apart, we also should turn to God for direction and help. Like Joshua and the elders, we should humble ourself so that we will be able to hear his words.\par \b Humility keeps us from depending on our own strengths. \b0 When Joshua first went against Ai (\cf2\ul Jos_7:3\cf0\ulnone ), he did not consult God but relied on the strength of his army to defeat the small city. Only after Israel was defeated did they turn to God and ask what happened.\par \pard\fi432\li1152 Too often we rely on our own skills and strength, especially when the task before us seems easy. We go to God only when the obstacles seem too great. However, only God knows what lies ahead. Consulting him, even when we are on a winning streak, may save us from grave mistakes or misjudgments. God may want us to learn lessons, remove pride, or consult others before he will work through us.\par \pard\fi-432\li1152\b Humility makes our prayers direct and honest. \b0 Imagine praying the way Joshua prayed to God. This is not a formal church prayer; it is the prayer of a man who is afraid and confused by what is happening around him. Joshua poured out his real thoughts to God. Hiding your needs from God is ignoring the only one who can really help. God welcomes your honest prayers and wants you to express your true feelings to him. Any believer can become more honest in prayer by remembering that God is all-knowing and all-powerful and that his love is everlasting.\par \pard\fi-432\li1152\sb120\sa60 BIBLE READING: \cf2\ul 2Ki_5:1-19\cf0LVAL\ulnone\par \pard\fi-432\li1152\sa60 KEY BIBLE VERSE: \i But his officers tried to reason with him and said, \ldblquote If the prophet had told you to do some great thing, wouldn\rquote t you have done it? So you should certainly obey him when he says simply to go and wash and be cured!\rdblquote\i0 (\cf2\ul 2Ki_5:13\cf0\ulnone , \scaps tlb\scaps0 )\b\par \pard\fi-432\li1152 Humility is good training in obedience.\b0 Naaman, a great hero, was used to getting respect, and he was outraged when Elisha treated him like an ordinary person. A proud man, he expected royal treatment. To wash in a great river would be one thing, but the Jordan was small and dirty. To wash in the Jordan, Naaman thought, was beneath a man of his position. But Naaman had to humble himself and obey Elisha\rquote s commands in order to be healed.\par \b Humility clarifies our dependence on God. \b0 Obedience to God begins with humility. We must believe that his way is better than our own. We may not always understand his ways of working, but by humbly obeying, we will receive his blessings. We must remember that (1) God\rquote s ways are best; (2) God wants our obedience more than anything else; and (3) God can use anything to accomplish his purposes.\par \b Humility challenges our pride. \b0 Naaman left in a rage because the cure for his disease seemed too simple. He was a hero, and he expected a heroic cure. Full of pride and self-will, he could not accept the simple cure of faith. Sometimes people react to God\rquote s offer of forgiveness in the same way. Just to believe in Jesus Christ somehow doesn\rquote t seem significant enough to bring eternal life. To obey God\rquote s commands doesn\rquote t seem heroic. What Naaman had to do to have his leprosy washed away is similar to what we must do to have our sin washed away\emdash humbly accept God\rquote s mercy. Don\rquote t let your reaction to the way of faith keep you from the cure you need the most.\par \pard\fi-432\li1152\sa60 BIBLE READING: \cf2\ul Psa_8:1-9\par \LVALcf0\ulnone KEY BIBLE VERSE: \i When I consider your heavens, the work of your fingers, the moon and the stars, which you have set in place, what is man that you are mindful of him, the son of man that you care for him?\i0 (\cf2\ul Psa_8:3-4\cf0\ulnone , \scaps niv\scaps0 )\b\par \pard\fi-432\li1152 Humility is a deep awareness of unworthiness, not worthlessness.\b0 When we look at the vast expanse of creation, we wonder how God could be concerned for people who constantly disappoint him. Yet God created us only a little lower than himself or the angels! The next time you question your worth as a person, remember that God considers you highly valuable. We have great worth because we bear the stamp of the Creator. (See \cf2\ul Gen_1:26-27\cf0\ulnone for the extent of worth God places on all people.) Because God has already declared how valuable we are to him, we can be set free from feelings of worthlessness.\par \b Humility increases our appreciation for God. \b0 To respect God\rquote s majesty, we must compare ourself to his greatness. When we look at creation, we often feel small by comparison. To feel small is a healthy way to get back to reality, but God does not want us to dwell on our smallness. Humility means proper respect for God, not self-depreciation.\par \pard\fi-432\li1152\sb120\sa60 BIBLE READING: \cf2\ul Luk_14:1-14\cf0\ulnone\par \pard\fi-432\li1152\sa60 KEY BIBLE VERSE: \i For everyone who tries to honor himself shall be humbled; and he who humbles himself shall be honored.\i0 (\cf2\ul Luk_14:11\cf0\ulnone , \scaps tlb\scaps0 )\b\par \pard\fi-432\li1152 Humility is essential for service to others.\b0 Jesus advised people not to rush for the best places at a feast. People today are just as eager to raise their social status, whether by being with the right people, dressing for success, or driving the right car. Whom do you try to impress? Rather than aiming for prestige, look for a place where you can serve. If God wants you to serve on a wider scale, he will invite you to takLVALe a higher place.\par \b Jesus Christ is our model for humility. \b0 How can we humble ourself? Some people try to give the appearance of humility in order to manipulate others. Others think that humility means putting themselves down. Truly humble people compare themselves only with Christ, realize their sinfulness, and understand their limitations. On the other hand, they also recognize their gifts and strengths and are willing to use them as Christ directs. Humility is not self-degradation; it is realistic assessment and commitment to serve.\par \pard\nowidctlpar\fi-720\li720\i Related topics: \i0 GENTLENESS, PRIDE, SERVING\par \pard\cf4\b\par \pard\li720\cf0\b0 Greatest of all sins\par \pard\fi-180\li900\bullet God resists (\cf2\ul Jam_4:6\cf0\ulnone ) He resisted Pharaoh, Ahasuarus, Nebuchadnezzar, Saul, Peter, Paul, Herod.\par Why does God resist the proud? Because pride\par \pard\par \pard\fi-180\li900\cf5\b\bullet\tab Pride reacts when we are corrected for mistakes (\cf2\ul\b0 Pro_9:8\cf5\ulnone\b ). \par \bullet\tab Pride accepts praise for things we have no control over (\cf2\ul\b0 Jam_4:7\cf5\ulnone\b ). \par \bullet\tab Pride does not admit mistakes, but rather excuses them. \par \bullet\tab Pride resents the physical limitations God has given us (\cf2\ul\b0 Rom_12:3\cf5\ulnone\b ). \par \bullet\tab Pride decides we can get along without those who hurt us or don't agree with us or who do not live up to our expectations (\cf2\ul\b0 1Co_12:20\cf5\ulnone\b ). \par \bullet\tab Pride refuses to seek or accept counsel from others (\cf2\ul\b0 Pro_11:14\cf5\ulnone\b ; \cf2\ul\b0 Pro_15:12\cf5\ulnone\b ). \par \bullet\tab A proud person does not focus on what has been done for him; but what he thinks should have been done for him. \par \bullet\tab His ungratefulness makes him believe he has accomplished what God and other have done for him (\cf2\ul\b0 Pro_13:10\cf5\ulnone\b )\par \pard\cf0\b0\par \pard\li720\b ACTION\par \pard\fi-180\li900\b0\bullet\tab Have you asked forgivenessLVAL for your pride?\par \pard\li720 "I have wronged you by my offensive attitude of pride. Would you forgive me?"\par The humbling experience of doing this will be the very means God will use to give more grace to know and do His will\par \pard\fi-180\li900\bullet\tab Have you thanked those whom God has used to benefit your life?\par \par \pard\nowidctlpar\sl-283\slmult0\qj\tx204 ONE WAY THE enemy keeps a person in an offended state is to keep the offense hidden, cloaked with pride. Pride will keep you from admitting your true condition.\par \pard\nowidctlpar\fi255\sl-283\slmult0\qj\tx255 Once I was severely hurt by a couple of ministers. People would say, \ldblquote I can\rquote t believe they did this to you. Aren\rquote t you hurt?\rdblquote\par I would quickly respond, \ldblquote No, I am fine. I\rquote m not hurt.\rdblquote I knew it was wrong to be offended, so I denied and repressed it. I convinced myself I was not, but in reality I was. Pride masked the true condition of my heart.\par Pride keeps you from dealing with truth. It distorts your vision. You never change when you think everything is fine. Pride hardens your heart and dims the eyes of your understanding. It keeps you from the change of heart\emdash repentance\emdash which will set you free (see \cf2\ul 2Ti_2:24-26\cf0\ulnone ).\par \pard\fi-180\li900 Pride causes you to view yourself as a victim. Your attitude becomes, \ldblquote I was mistreated and misjudged; therefore I am justi\-fied in my behavior.\rdblquote Because you believe you are innocent and falsely accused, you hold back forgiveness. Though your true heart condition is hidden from you, it is \i not \i0 hidden from God. Just because you were mistreated, you do not have permission to hold on to an offense. Two wrongs do not make a right!\par \pard\cf4\f2\fs29\par } LVALÏ{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}{\f2\froman\fprq2\fcharset0 Georgia;}} {\colortbl ;\red255\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red0\green255\blue0;\red0\green0\blue0;\red128\green0\blue128;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\qc\lang1033\f0\fs28 IX. SEVENTH ADMONITION\fs24\par \pard\fi-360\li360 DENUNCIATION AND ANNOUNCEMENT OF THE IMPENDING JUDGMENT ON THE RICH. EXHORTATION TO REPENTANCE OR TO THE PRESENTIMENT OF THE JUDGMENT\par \pard\qc\scaps\fs22 Chapter 5:1\endash 6\cf1\scaps0\f1\fs28\par \pard (\cf2\ul Jas_5:1\cf1\ulnone ) Go to now, \i ye\i0 rich men, weep and howl for your miseries that shall come upon \i you\i0 .\par \par \pard\fi216\sa60\cf0\b Go:\b0 \cf2\ul Jam_4:13\cf0\ulnone \par \b ye:\b0 \cf2\ul Jam_1:11\cf0\ulnone , \cf2\ul Jam_2:6\cf0\ulnone ; \cf2\ul Deu_8:12-14\cf0\ulnone , \cf2\ul Deu_32:15\cf0\ulnone ; \cf2\ul Neh_9:25\cf0\ulnone , \cf2\ul Neh_9:26\cf0\ulnone ; \cf2\ul Job_20:15-29\cf0\ulnone ; \cf2\ul Psa_17:14\cf0\ulnone ; \cf2\ul Psa_49:6-20\cf0\ulnone , \cf2\ul Psa_73:3-9\cf0\ulnone , \cf2\ul Psa_73:18-20\cf0\ulnone ; \cf2\ul Pro_11:4\cf0\ulnone , \cf2\ul Pro_11:28\cf0\ulnone ; \cf2\ul Ecc_5:13\cf0\ulnone , \cf2\ul Ecc_5:14\cf0\ulnone ; \cf2\ul Jer_9:23\cf0\ulnone ; \cf2\ul Mic_6:12\cf0\ulnone ; \cf2\ul Zep_1:18\cf0\ulnone ; \cf2\ul Mat_19:23\cf0\ulnone , \cf2\ul Mat_19:24\cf0\ulnone ; \cf2\ul Luk_6:24\cf0\ulnone , \cf2\ul Luk_12:16-21\cf0\ulnone , \cf2\ul Luk_16:19-25\cf0\ulnone ; \cf2\ul 1Ti_6:9\cf0\ulnone , \cf2\ul 1Ti_6:10\cf0\ulnone ; \cf2\ul Rev_6:15-17\cf0\ulnone \par \b weep:\b0 \cf2\ul Jam_4:9\cf0\ulnone ; \cf2\ul Isa_13:6\cf0\ulnone , \cf2\ul Isa_22:12\cf0\ulnone , \cf2\ul Isa_22:13\cf0\ulnone ; \cf2\ul Jer_4:8\cf0\ulnone ; \cf2\ul Eze_19:2\cf0\ulnone ; \cf2\ul Joe_1:5\cf0\ulnone , \cf2\ul Joe_1:11\cf0\ulnone , \cf2\ul Joe_1:13\cf0\ulnone ; \cf2\ul Amo_6:6\cf0\ulnone , \cf2\ul Amo_6:7\cf0\ulnone ; \cf2\ul Zec_11:2\cf0\ulnone , \LVALcf2\ul Zec_11:3\cf0\ulnone ; \cf2\ul Luk_6:25\cf0\ulnone , \cf2\ul Luk_23:28\cf0\ulnone , \cf2\ul Luk_23:29\cf0\ulnone\par \pard\cf1\par \pard\sa120\cf3 James proclaims the worthlessness of riches, not the worthlessness of the rich. Today's money will be worthless when Christ returns, so we should spend our time accumulating the kind of treasures that will be worthwhile in God's eternal Kingdom. Money is not the problem; Christian leaders need money to live and to support their families; missionaries need money to help them spread the Good News; churches need money to do their work effectively. It is the \i love\i0 of money that leads to evil (\ul 1Ti_6:10\ulnone ) and causes some people to oppress others in order to get more. This is a warning to all Christians who are tempted to adopt worldly standards rather than God's standards (\ul Rom_12:1-2\ulnone ) as well as an encouragement to all those who are oppressed by the rich. Also read \ul Mat_6:19-21\ulnone to see what Jesus says about riches.\par \pard\cf1\par \cf4\b Jam 5:1 What miseries came upon these rich people within just a few years after the church started?\par \cf1\b0\par \cf0\f2 The rich would have confidence that the security of their riches would last forever, but within a few short years of the time James wrote this Jerusalem was destroyed by Titus and all those riches were taken from them. It was indeed a time to weep and howl when that happened.\par \cf5\fs23\par \i\fs29 Gotthold saw a bee flutter for a while around a pot of honey, and at last light upon it, intending to feast to its heart's content. It, however, fell in, and, being besmeared in every limb, miserably perished. On this he mused, and said, "It is the same with temporal prosperity, and that abundance of wealth, honor, and pleasure, which are sought for by the world as greedily as honey is by the bee. A bee is a happy creature so long as it is assiduously occupied in gathering honey from the flowers, and by slow degrees accumulating a store of it. When, howeverLVAL, it meets with hoard like this, it knows not what to do, and is betrayed into ruin."\par \i0 (New Cyclopedia of Illustrations)\par \cf1\f1\fs28\par (Jas 5:2) Your riches are corrupted, and your garments are motheaten.\par \par \pard\fi216\sa60\cf0\b Your riches:\b0 \cf2\ul Jer_17:11\cf0\ulnone ; \cf2\ul Mat_6:19\cf0\ulnone , \cf2\ul Mat_6:20\cf0\ulnone ; \cf2\ul Luk_12:33\cf0\ulnone ; \cf2\ul 1Pe_1:4\cf0\ulnone \par \b your garments:\b0 \cf2\ul Jam_2:2\cf0\ulnone ; \cf2\ul Job_13:28\cf0\ulnone ; \cf2\ul Psa_39:11\cf0\ulnone ; \cf2\ul Isa_50:9\cf0\ulnone , \cf2\ul Isa_51:8\cf0\ulnone ; \cf2\ul Hos_5:12\cf0\ulnone\par \pard\cf1\par \cf0 God has built into nature the inevitable destruction of all unused things. \line When the body does not get exercise, it loses its strength, and when clothes and possessions are not worn the moths and other creatures eat away at them. \par \cf5\fs23\par \i\fs29 The three most important things about a man's wealth are these: How it was obtained; how it was enjoyed; how it is used. Lucre is not filthy itself; but if obtained by unjust means it becomes filthy lucre; or if it be enjoyed selfishly, lavishly, and carnally, it becomes filthy lucre; or if employed to carry out crafty and wicked designs by corrupting men to become instruments for evil in the hands of its owner, it is filthy lucre.\i0 (C. F. Deems, D. D.)\fs23\par \cf1\fs28\par \cf4\ul\b Jas_5:2\ulnone What is the best possible investment of money?\par \cf1\b0\par (Jas 5:3) Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days.\par \par \pard\fi216\sa60\cf0\b cankered:\b0 \cf2\ul 2Ti_2:17\cf0\ulnone \par \b a witness:\b0 \cf2\ul Gen_31:48\cf0\ulnone , \cf2\ul Gen_31:52\cf0\ulnone ; \cf2\ul Jos_24:27\cf0\ulnone ; \cf2\ul Job_16:8\cf0\ulnone \par \b and shall:\b0 \cf2\ul Jer_19:9\cf0\ulnone ; \cf2\ul Mic_3:3\cf0\ulnone ; \cf2\ul Rev_17:16\cf0\ulnone , \cf2\LVALul Rev_20:15\cf0\ulnone , \cf2\ul Rev_21:8\cf0\ulnone \par \b Ye have:\b0 \cf2\ul Deu_32:33\cf0\ulnone , \cf2\ul Deu_32:34\cf0\ulnone ; \cf2\ul Job_14:16\cf0\ulnone , \cf2\ul Job_14:17\cf0\ulnone ; \cf2\ul Rom_2:5\cf0\ulnone \par \b the last:\b0 \cf2\ul Gen_49:1\cf0\ulnone ; \cf2\ul Isa_2:2\cf0\ulnone ; \cf2\ul Mic_4:1\cf0\ulnone ; \cf2\ul Act_2:17\cf0\ulnone ; \cf2\ul 2Pe_3:3\cf0\ulnone\par \pard\cf1\par \cf0 The metals that were so precious to them will rust when not kept in circulation, and would be a testimony of their hoarding. Then on the spiritual side, they who thought they were heaping up treasures for this life find that in reality they were only storing away damnation to their own souls. \par \cf5\fs23\par \i\fs29 To the Jews who lived when James wrote, this soon came to be literally true; for their substance and their flesh were destroyed when the city and the temple were burned. Josephus tells us that the flames consumed their dead bodies and their substance and their wardrobes.\i0 (C. F. Deems, D. D.)\par \cf1\fs28\par \cf4\b Jas 5:3 What did he mean by the statement "Ye heaped up treasure for the last days?"\par \par \cf1\b0 (Jas 5:3) Your greedy luxuries are a cancer in your gut, destroying your life from within. You thought you were piling up wealth. What you've piled up is judgment.\par \cf0\par \cf1 (\cf2\ul Jas_5:4\cf1\ulnone ) Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.\par \par \pard\fi216\sa60\cf0\b the hire:\b0 \cf2\ul Lev_19:13\cf0\ulnone ; \cf2\ul Deu_24:14\cf0\ulnone , \cf2\ul Deu_24:15\cf0\ulnone ; \cf2\ul Job_24:10\cf0\ulnone ,\cf2\ul Job_24:11\cf0\ulnone , \cf2\ul Job_31:38\cf0\ulnone , \cf2\ul Job_31:39\cf0\ulnone ; \cf2\ul Isa_5:7\cf0\ulnone ; \cf2\ul Jer_22:13\cf0\ulnone ; \cf2\ul Hab_2:11\cf0\ulnone ; \cf2\ul Mal_3:5\cf0\ulnone ; \cf2\ul Col_4:1\cf0\ulnone \par \b the cries:\b0 \cf2\uLVALl Gen_4:10\cf0\ulnone ; \cf2\ul Exo_2:23\cf0\ulnone , \cf2\ul Exo_2:24\cf0\ulnone , \cf2\ul Exo_3:9\cf0\ulnone , \cf2\ul Exo_22:22-24\cf0\ulnone , \cf2\ul Exo_22:27\cf0\ulnone ; \cf2\ul Deu_24:15\cf0\ulnone ; \cf2\ul Job_34:28\cf0\ulnone ; \cf2\ul Psa_9:12\cf0\ulnone ; \cf2\ul Luk_18:7\cf0\ulnone \par \b Lord:\b0 \cf2\ul Rom_9:29\cf0\ulnone ; \cf2\ul Isa_1:9\cf0\ulnone *Heb:\par \pard\cf1\par \cf0 The wealthy are never satisfied with their possessions. They always want a little more and use all means to gain without any concept of the value of giving. Here James describes the hoarding of the rich and as if that was not enough they keep back the wages of those who have labored and toiled in the fields while the rich sat at ease in his comfortable home.\b\par \par [The hire of the laborers]\b0 \i The law, \cf2\ul Lev_19:13\cf0\ulnone , had ordered: The wages of him that is hired shall not abide with thee all night until the morning, every day's labor being paid for as soon as ended. This is more clearly stated in another law, \cf2\ul Deu_24:15\cf0\ulnone : At his day thou shalt give him his hire; neither shall the sun go down upon it;-lest he cry against thee unto the Lord, and it be sin unto thee. And that God particularly resented this defrauding of the hireling we see from \cf2\ul Mal_3:5\cf0\ulnone : I will come near to you in judgment, and will be a swift witness against those who oppress the hireling in his wages. And on these laws and threatenings is built what we read in Synopsis Sohar, p. 100, l. 45: "When a poor man does any work in a house, the vapor proceeding from him, through the severity of his work, ascends towards heaven. Woe to his employer if he delay to pay him his wages." To this James seems particularly to allude, when he says: The cries of them who have reaped are entered into the ears of the Lord of hosts; and the rabbins say, "The vapor arising from the sweat of the hard-worked laborer ascends up before God." Both images are sufficiently expressive. \par \i0 \pLVALar \b [The Lord of sabaoth] \b0\i St. James often conceives in Hebrew though he writes in Greek. It is well known that twabu hwhy Yehovah tsebaoth, Lord of hosts, or Lord of armies, is a frequent appellation of God in the Old Testament; and signifies his uncontrollable power, and the infinitely numerous means he has for governing the world, and defending his followers, and punishing the wicked. \i0 (Adam Clarke)\par \cf1\par \cf4\b Jam 5:4 What is the meaning of Lord of Sabaoth?\par \cf1\b0\par (Jas 5:5) Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter.\par (Jas 5:5) You have spent your years on earth in luxury, satisfying your every desire. \b You have fattened yourselves for the day of slaughter\b0 . (NLT)\par \par \pard\fi216\sa60\cf0\b have lived:\b0 \cf2\ul 1Sa_25:6\cf0\ulnone , \cf2\ul 1Sa_25:36\cf0\ulnone ; \cf2\ul Job_21:11-15\cf0\ulnone ; \cf2\ul Psa_17:14\cf0\ulnone , \cf2\ul Psa_73:7\cf0\ulnone ; \cf2\ul Ecc_11:9\cf0\ulnone ; \cf2\ul Isa_5:11\cf0\ulnone , \cf2\ul Isa_5:12\cf0\ulnone ; \cf2\ul Isa_47:8\cf0\ulnone , \cf2\ul Isa_56:12\cf0\ulnone ; \cf2\ul Amo_6:1\cf0\ulnone , \cf2\ul Amo_6:4-6\cf0\ulnone ; \cf2\ul Luk_16:19\cf0\ulnone , \cf2\ul Luk_16:25\cf0\ulnone ; \cf2\ul 1Ti_5:6\cf0\ulnone ; \cf2\ul 2Ti_3:4\cf0\ulnone ; \cf2\ul Jud_1:12\cf0\ulnone ; \cf2\ul Rev_18:7\cf0\ulnone \par \b been:\b0 \cf2\ul Isa_3:16\cf0\ulnone ; \cf2\ul Rom_13:13\cf0\ulnone \par \b as in:\b0 \cf2\ul Pro_7:14\cf0\ulnone , \cf2\ul Pro_17:1\cf0\ulnone ; \cf2\ul Isa_22:13\cf0\ulnone ; \cf2\ul Eze_39:17\cf0\ulnone ; \cf2\ul Rev_19:17\cf0\ulnone , \cf2\ul Rev_19:18\cf0\ulnone\par \pard\cf1\par \cf0 You are like beasts that eat to the full but it does no good for it is the day of their slaughter. The same earth that you enjoyed so much will be the scene of your judgment. You thought your riches would be your security, but they will be your condemnation.\par \cf5\fs23\par \i\fs29 A philosopher has said, "Though a man without moneLVALy is poor, a man with nothing but money is still poorer." Worldly gifts cannot bear up the spirits from fainting and sinking when trials and troubles come, no more than headache can be cured by a golden crown, or toothache by a chain of pearls. "Earthly riches are full of poverty." \i0 (Biblical Illustrator)\par \fs23\par \cf1\fs28 (Jas 5:6) Ye have condemned \i and\i0 killed the just; \i and\i0 he doth not resist you.\par \par \pard\fi216\sa60\cf0\b have:\b0 \cf2\ul Jam_2:6\cf0\ulnone ; \cf2\ul Mat_21:38\cf0\ulnone , \cf2\ul Mat_23:34\cf0\ulnone , \cf2\ul Mat_23:35\cf0\ulnone , \cf2\ul Mat_27:20\cf0\ulnone ,\cf2\ul Mat_27:24\cf0\ulnone , \cf2\ul Mat_27:25\cf0\ulnone ; \cf2\ul Joh_16:2\cf0\ulnone , \cf2\ul Joh_16:3\cf0\ulnone ; \cf2\ul Act_2:22\cf0\ulnone , \cf2\ul Act_2:23\cf0\ulnone ; \cf2\ul Act_3:14\cf0\ulnone , \cf2\ul Act_3:15\cf0\ulnone , \cf2\ul Act_4:10-12\cf0\ulnone , \cf2\ul Act_7:52\cf0\ulnone , \cf2\ul Act_13:27\cf0\ulnone , \cf2\ul Act_13:28\cf0\ulnone , \cf2\ul Act_22:14\cf0\ulnone ; \cf2\ul 1Th_2:15\cf0\ulnone , \cf2\ul 1Th_2:16\cf0\ulnone \par \b and he:\b0 \cf2\ul Isa_53:7\cf0\ulnone ; \cf2\ul Mat_5:39\cf0\ulnone , \cf2\ul Mat_26:53\cf0\ulnone , \cf2\ul Mat_26:54\cf0\ulnone ; \cf2\ul Luk_22:51-53\cf0\ulnone ; \cf2\ul Joh_19:9-11\cf0\ulnone ; \cf2\ul Act_8:32\cf0\ulnone ; \cf2\ul 1Pe_2:22\cf0\ulnone , \cf2\ul 1Pe_2:23\cf0\ulnone\par \pard\cf1\par \cf0 All the just from Abel to Christ have had to face persecution and often death at the hands of the unjust. They have accepted their lot without resistance and bravely held to truth. Therefore their reward is great and their faithfulness an even greater condemnation to the wicked. \par \cf5\fs23\par \i\fs29 He doth not resist you; which if applied to Christ, points at his meekness; he was slain without resistance: he came to suffer, therefore would not resist. If applied to the suffering Christians, it points at their weakness and inability to make resistance, as well as at their meekness and patience under sufferings: Ye LVALhave condemned and killed the just, and he doth not resist you.\i0 (Burkitt)\par \cf1\fs28\par (Jas 5:7) Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain.\par \par \pard\fi216\sa60\cf0\b Be patient:\b0 or, Be long patient, or, Suffer with long patience, \cf2\ul Luk_8:15\cf0\ulnone ; \cf2\ul Rom_2:7\cf0\ulnone , \cf2\ul Rom_8:24\cf0\ulnone , \cf2\ul Rom_8:25\cf0\ulnone , \cf2\ul Rom_15:4\cf0\ulnone ; \cf2\ul 2Co_6:4\cf0\ulnone , \cf2\ul 2Co_6:5\cf0\ulnone ; \cf2\ul Gal_5:5\cf0\ulnone , \cf2\ul Gal_6:9\cf0\ulnone ; \cf2\ul Col_1:11\cf0\ulnone ; \cf2\ul 1Th_1:3\cf0\ulnone ; \cf2\ul Heb_6:15\cf0\ulnone , \cf2\ul Heb_12:1-3\cf0\ulnone \par \b unto:\b0 \cf2\ul Jam_5:8\cf0\ulnone , \cf2\ul Jam_5:9\cf0\ulnone ; \cf2\ul Mat_24:27\cf0\ulnone , \cf2\ul Mat_24:44\cf0\ulnone ; \cf2\ul Luk_18:8\cf0\ulnone , \cf2\ul Luk_21:27\cf0\ulnone ; \cf2\ul 1Co_1:7\cf0\ulnone ; \cf2\ul 1Th_2:19\cf0\ulnone , \cf2\ul 1Th_3:13\cf0\ulnone ; \cf2\ul 2Pe_3:4\cf0\ulnone \par \b until:\b0 \cf2\ul Deu_11:14\cf0\ulnone ; \cf2\ul Jer_5:24\cf0\ulnone ; \cf2\ul Hos_6:3\cf0\ulnone ; \cf2\ul Joe_2:23\cf0\ulnone ; \cf2\ul Zec_10:1\cf0\ulnone\par \pard\cf1\par \pard\qc\cf0\f0 X. FINAL THEME AND CONCLUSION\fs24\par \pard\fi-360\li360 FURTHER ADDRESS TO THE BRETHREN. FINAL THEME: EXHORTATION TO ENDURANCE IN LONG-SUFFERING PATIENCE UNTO THE COMING OF THE LORD.\emdash ENCOURAGEMENT THERETO. CONDITION THEREOF. FINAL PROMISE\par \pard\qc\scaps\fs22 Chapter 5:7\endash 20\scaps0\fs24\par \pard\cf1\f1\fs28\par \cf0 The faithful should not be distressed because the oppressor must answer for his crimes some day. We need not fret that the rich appear blessed while the righteous suffers because in the sanctuary we learn that their end will come (\cf2\ul Psa_73:17\cf0\ulnone ). The tables will be turned at the time of their judgment whether it be in this life of at the final judgment.LVAL\i\par \par Behold, the husbandman waiteth for the precious fruit of the earth. The farmer waits patiently for the grain to grow. It requires time to mature the crop, and he does not become impatient. The idea seems to be, that we should wait for things to develop themselves in their proper season, and should not be impatient before that season arrives. In due time we may expect the harvest to be ripened. We cannot hasten it. We cannot control the rain, the sun, the seasons; and the farmer therefore patiently waits until in the regular course of events he has a harvest. So we cannot control and hasten the events which are in God's own keeping; and we should patiently wait for the developments of his will, and the arrangements of his providence, by which we may obtain what we desire. \i0 (Barnes Notes)\par \cf1\par (\cf2\ul Jas_5:8\cf1\ulnone ) Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh.\par \par \pard\fi216\sa60\cf0\b ye also:\b0 \cf2\ul Gen_49:18\cf0\ulnone ; \cf2\ul Psa_37:7\cf0\ulnone , \cf2\ul Psa_40:1-3\cf0\ulnone , \cf2\ul Psa_130:5\cf0\ulnone ; \cf2\ul Lam_3:25\cf0\ulnone , \cf2\ul Lam_3:26\cf0\ulnone ; \cf2\ul Mic_7:7\cf0\ulnone ; \cf2\ul Hab_2:3\cf0\ulnone ; \cf2\ul Rom_8:25\cf0\ulnone ; \cf2\ul Gal_5:22\cf0\ulnone ; \cf2\ul 1Th_1:10\cf0\ulnone ; \cf2\ul 2Th_3:5\cf0\ulnone ; \cf2\ul Heb_10:35-37\cf0\ulnone \par \b stablish:\b0 \cf2\ul Psa_27:14\cf0\ulnone \par \b for:\b0 \cf2\ul Jam_5:9\cf0\ulnone ; \cf2\ul Phi_4:5\cf0\ulnone ; \cf2\ul Heb_10:25-37\cf0\ulnone ; \cf2\ul 1Pe_4:7\cf0\ulnone ; \cf2\ul Rev_22:20\cf0\ulnone\par \pard\cf1\par \cf0 The coming of Christ is something to be anticipated in every age. \par Every year brings Him nearer.\par \cf5\fs29 Indications of His approach are multiplying and brightening as years come and go.\cf0\fs28\par He deliberately did not tell anyone when He was coming for He desired that all people would expect Him at any moment. That way He could have come within a few weeks after He left or thousanLVALds of years and there would be the same anticipation.\par \par There they go; there they go \par Down the road through the rain sleet and snow\par And some day they're going to stare\par When we're caught up in the air\par And I sure they're going to say\par Well there they go!\par We'll say Halle here and Lujah there!\par \par \cf5\fs29 WAITING FOR THE COMING OF THE LORD\par \par \cf2\ul Jas_5:7-9\cf5\ulnone\par \par The early church lived in expectation of the immediate Second Coming of Jesus Christ; and James exhorts his people to wait with patience for the few years which remain. \par \par The farmer has to wait for his crops until the early and the late rains have come. The early and the late rains are often spoken of in Scripture, for they were all-important to the farmer of Palestine (\cf2\ul Deu_11:14\cf5\ulnone ; \cf2\ul Jer_5:24\cf5\ulnone ; \cf2\ul Joe_2:23\cf5\ulnone ). \par \par The early rain was the rain of late October and early November without which the seed would not germinate. \par \par The late rain was the rain of April and May without which the grain would not mature. The farmer needs patience to wait until nature does her work; and the Christian needs patience to wait until Christ comes.\par \par During that waiting they must confirm their faith. They must not blame one another for the troubles of the situation in which they find themselves for, if they do, they will be breaking the commandment which forbids Christians to judge one another (\cf2\ul Mat_7:1\cf5\ulnone ); and if they break that commandment, they will be condemned. \par \par James has no doubt of the nearness of the coming of Christ. The judge is at the door, he says, using a phrase which Jesus himself had used (\cf2\ul Mar_13:29\cf5\ulnone ; \cf2\ul Mat_24:33\cf5\ulnone ).\par \par It so happened that the early church was mistaken about the immediate coming for all His church. But they were not mistaken for themselves. They died in faith so their waiting days are over. Jesus ChristLVAL did not return within a generation. But it will be of interest to gather up the New Testament's teaching about the Second Coming so that we may see the essential truth at its heart.\par \par We may first note that the New Testament uses three different words to describe the Second Coming of Jesus Christ.\par \par (i) The commonest is parousia (GSN3952), a word which has come into English as it stands. It is used in \cf2\ul Mat_24:3\cf5\ulnone ; \cf2\ul Mat_24:27\cf5\ulnone ; \cf2\ul Mat_24:37-39\cf5\ulnone ; \cf2\ul 1Th_2:19\cf5\ulnone ; \cf2\ul 1Th_3:13\cf5\ulnone ; \cf2\ul 1Th_4:15\cf5\ulnone ; \cf2\ul 1Th_5:23\cf5\ulnone ; \cf2\ul 2Th_2:1\cf5\ulnone ; \cf2\ul 1Co_15:23\cf5\ulnone ; \cf2\ul 1Jn_2:28\cf5\ulnone ; \cf2\ul 2Pe_1:16\cf5\ulnone ; \cf2\ul 2Pe_3:4\cf5\ulnone . In secular Greek this is the ordinary word for someone's presence or arrival. But it has two other usages, one of which became quite technical. \cf6\b It is used of the invasion of a country by an army and specially it is used of the visit of a king or a governor to a province of his empire.\cf5\b0 So, then, when this word is used of Jesus, it means that his Second Coming is the final invasion of earth by heaven and the coming of the King to receive the final submission and adoration of his subjects.\par \par (ii) The New Testament also uses the word epiphaneia (GSN2015) (\cf2\ul Tit_2:1\cf5\ulnone 3; \cf2\ul 2Ti_4:1\cf5\ulnone ; \cf2\ul 2Th_2:9\cf5\ulnone ). In ordinary Greek this word has two special usages. It is used of the appearance of a god to his worshipper; and it is used of the accession of an emperor to the imperial power of Rome. So, then, when this word is used of Jesus, it means that his Second Coming is \cf6\b God appearing to his people, both to those who are waiting for him and to those who are disregarding him.\par \cf5\b0\par (iii) Finally the New Testament uses the word apokalupsis (GSN0602) (\cf2\ul 1Pe_1:7\cf5\ulnone , \cf2\ul 1Pe_1:13\cf5\ulnone ). Apokalupsis in ordinary Greek means an unveilLVALing or a laying bare; and when it is used of Jesus, it means that his Second Coming is \cf6\b the laying bare of the power and glory of God come upon men.\cf5\b0\par \par Here, then, we have a series of great pictures. \cf6\b The Second Coming of Jesus is the arrival of the King; it is God appearing to his people and mounting his eternal throne; it is God directing on the world the full blaze of his heavenly glory.\par \cf5\b0\par (iv) The New Testament is clear that no man knows the day or the hour when Christ comes again. So secret, in fact, is that time that Jesus himself does not know it; it is known to God alone (\cf2\ul Mat_24:36\cf5\ulnone ; \cf2\ul Mar_13:32\cf5\ulnone ). From this basic fact one thing is clear. \cf6\b Human speculation about the time of the Second Coming is not only useless, \cf5\b0 it is blasphemous; for surely no man should seek to gain a knowledge which is hidden from Jesus Christ himself and resides only in the mind of God.\par \par (v) The one thing that the New Testament does say about the Second Coming is that it will be \cf6\b as sudden as the lightning and as unexpected as a thief\cf5\b0 in the night (\cf2\ul Mat_24:27\cf5\ulnone ; \cf2\ul Mat_24:37-39\cf5\ulnone ; \cf2\ul 1Th_5:2\cf5\ulnone ; \cf2\ul 2Pe_3:10\cf5\ulnone ). \cf6\b We cannot wait to get ready when it comes; we must be ready for its coming.\cf5\b0\par \par So, the New Testament urges certain duties upon men.\par \par (vi) \cf6\b They must be for ever on the watch\cf5\b0 (\cf2\ul 1Pe_4:7\cf5\ulnone ). They are like servants whose master has gone away and who, not knowing when he will return, must have everything ready for his return, whether it be at morning, at midday, or at evening (\cf2\ul Mat_24:36-51\cf5\ulnone ).\par \par (vii) \cf6\b Long delay must not produce despair or forgetfulness\cf5\b0 (\cf2\ul 2Pe_3:4\cf5\ulnone ). God does not see time as men do. To him a thousand years are as a watch in the night and even if the years pass on, it does not mean that he has eithLVALer changed or abandoned his design.\par \par (viii) \cf6\b Men must use the time given them to prepare for the coming of the King.\cf5\b0 They must be sober (\cf2\ul 1Pe_4:7\cf5\ulnone ). They must get to themselves holiness (\cf2\ul 1Th_3:13\cf5\ulnone ). By the grace of God they must become blameless in body and in spirit (\cf2\ul 1Th_5:23\cf5\ulnone ). They must put off the works of darkness and put on the armour of light now that the day is far spent (\cf2\ul Rom_13:11-14\cf5\ulnone ). Men must use the time given them to make themselves such that they can greet the coming of the King with joy and without shame.\par \par (ix) \cf6\b When that time comes, they must be found in fellowship.\cf5\b0 Peter uses the thought of the Second Coming to urge men to love and mutual hospitality (\cf2\ul 1Pe_4:8-9\cf5\ulnone ). Paul commands that all things be done in love--Maran-atha (GSN3134)--the Lord is at hand (\cf2\ul 1Co_16:14\cf5\ulnone , \cf2\ul 1Co_16:22\cf5\ulnone ). He says that our forbearance must be known to all men because the Lord is at hand (\cf2\ul Php_4:5\cf5\ulnone ). The word translated "forbearance" is epieikes (GSN1933) which means the spirit that is more ready to offer forgiveness than to demand justice. The writer to the Hebrews demands mutual help, mutual Christian fellowship, mutual encouragement because the day is coming near (\cf2\ul Heb_10:24-25\cf5\ulnone ). The New Testament is sure that in view of the Coming of Christ we must have our personal relationships right with our fellow-men. The New Testament would urge that no man ought to end a day with an unhealed breach between himself and a fellow-man, lest in the night Christ should come.\par \par (x) \cf6\b John uses the Second Coming as a reason for urging men to abide in Christ \cf5\b0 (\cf2\ul 1Jn_2:28\cf5\ulnone ). Surely the best preparation for meeting Christ is to live close to him every day.\par \par The great truth behind all the temporary pictures of the Second Coming is that this world is not purposeless LVALbut going somewhere, that there is one divine far-off event to which the whole creation moves.\par (Barclay)\par \par \i The man who has not that "patience" which results from a loving confidence in the character and a loving acquiescence in the will of the Supreme Ruler, will feel an annoyance in every trial. He will pass through the trials of life, as we have sometimes seen a little cur passing through a hailstorm, barking at every step. But the man who cultivates this magnanimous quality of soul will be, in trial, like the imperial bird in the storm, when beaten down from its heavenly flight, it still keeps its wings expanded, looks calmly up, and with the first gleams of sunshine soars away into the radiant and the high again. \i0 (D. Thomas)\par \fs23\par \cf1\fs28 (Jas 5:9) Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door.\par \par \pard\fi216\sa60\cf0\b Grudge not:\b0 or, Groan not, or, grieve not, \cf2\ul Jam_4:11\cf0\ulnone ; \cf2\ul Lev_19:18\cf0\ulnone ; \cf2\ul Psa_59:15\cf0\ulnone ; \cf2\ul Mar_6:19\cf0\ulnone *marg. \cf2\ul 2Co_9:7\cf0\ulnone ; \cf2\ul Gal_5:14\cf0\ulnone , \cf2\ul Gal_5:26\cf0\ulnone ; \cf2\ul 1Pe_4:9\cf0\ulnone \par \b lest:\b0 \cf2\ul Mat_6:14\cf0\ulnone , \cf2\ul Mat_6:15\cf0\ulnone , \cf2\ul Mat_7:1\cf0\ulnone , \cf2\ul Mat_7:2\cf0\ulnone \par \b the Judge:\b0 \cf2\ul Gen_4:7\cf0\ulnone ; \cf2\ul Mat_24:33\cf0\ulnone ; \cf2\ul 1Co_4:5\cf0\ulnone , \cf2\ul 1Co_10:11\cf0\ulnone ; \cf2\ul Rev_3:20\cf0\ulnone\par \pard\cf1\par \cf0 James began this book encouraging patience and asked that we allow patience to have her perfect work. It is more difficult to patiently wait when persecutions are all around as it was with them. Yet James declared that they did not have long to wait for the judge was standing before the door. At any moment He will open up to us. It may appear a long time to us because our life here is so short, but for the one who lives in eternity the wait is as nothing.\par \cf1LVAL\par (Jas 5:10) Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.\par \par \pard\fi216\sa60\cf0\b who:\b0 \cf2\ul Isa_39:8\cf0\ulnone ; \cf2\ul Jer_23:22\cf0\ulnone , \cf2\ul Jer_26:16\cf0\ulnone ; \cf2\ul Act_3:21\cf0\ulnone ; \cf2\ul Heb_13:7\cf0\ulnone \par \b for:\b0 \cf2\ul 2Ch_36:16\cf0\ulnone ; \cf2\ul Jer_2:30\cf0\ulnone ; \cf2\ul Mat_5:11\cf0\ulnone , \cf2\ul Mat_5:12\cf0\ulnone , \cf2\ul Mat_21:34-39\cf0\ulnone , \cf2\ul Mat_23:34-37\cf0\ulnone ; \cf2\ul Luk_6:23\cf0\ulnone , \cf2\ul Luk_13:34\cf0\ulnone ; \cf2\ul Act_7:52\cf0\ulnone ; \cf2\ul 1Th_2:14\cf0\ulnone , \cf2\ul 1Th_2:15\cf0\ulnone ; \cf2\ul Heb_11:32-38\cf0\ulnone\par \pard\cf1\par \cf0 The prophets were persecuted by the very ones to whom Jehovah offered hope. It was not some stranger that persecuted them, for then they could have felt there was a purpose, but it was the very ones who were given the promises of God.\par \cf5\fs23\par \i\fs29 Good examples in general tend to establish us in the belief of the infinite advantages of true religion, which appears with most convincing evidence when, in the lives and actions of those who profess it, we behold a lovely counterpart of its Divine doctrines and admirable precepts.\i0 (B. C. Sowden)\fs23\par \cf1\fs28\par (Jas 5:11) Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.\par \par \pard\fi216\sa60\cf0\b we count:\b0 \cf2\ul Jam_1:12\cf0\ulnone ; \cf2\ul Psa_94:12\cf0\ulnone ; \cf2\ul Mat_5:10\cf0\ulnone ,\cf2\ul Mat_5:11\cf0\ulnone , \cf2\ul Mat_10:22\cf0\ulnone ; \cf2\ul Heb_3:6\cf0\ulnone , \cf2\ul Heb_3:14\cf0\ulnone , \cf2\ul Heb_10:39\cf0\ulnone \par \b Ye:\b0 \cf2\ul Job_1:21\cf0\ulnone , 22-2:9, \cf2\ul Job_2:10\cf0\ulnone , \cf2\ul Job_13:15\cf0\ulnone , \cf2\ul Job_13:16\cf0\ulnone , \cf2\ul Job_23:10\cf0\ulnone \par \b and have:\b0 \cf2\ul Job_42:LVAL10-17\cf0\ulnone ; \cf2\ul Psa_37:37\cf0\ulnone ; \cf2\ul Ecc_7:8\cf0\ulnone ; \cf2\ul 1Pe_1:6\cf0\ulnone , \cf2\ul 1Pe_1:7\cf0\ulnone , \cf2\ul 1Pe_1:13\cf0\ulnone ; \cf2\ul 2Pe_2:9\cf0\ulnone \par \b the Lord is:\b0 \cf2\ul Exo_34:6\cf0\ulnone ; \cf2\ul Num_14:18\cf0\ulnone ; \cf2\ul 1Ch_21:13\cf0\ulnone ; \cf2\ul 2Ch_30:9\cf0\ulnone ; \cf2\ul Neh_9:17\cf0\ulnone , \cf2\ul Neh_9:31\cf0\ulnone ; \cf2\ul Psa_25:6\cf0\ulnone , \cf2\ul Psa_25:7\cf0\ulnone ; \cf2\ul Psa_51:1\cf0\ulnone , \cf2\ul Psa_78:38\cf0\ulnone , \cf2\ul Psa_86:5\cf0\ulnone , \cf2\ul Psa_86:15\cf0\ulnone , \cf2\ul Psa_103:8\cf0\ulnone , \cf2\ul Psa_103:13\cf0\ulnone , \cf2\ul Psa_116:5\cf0\ulnone , \cf2\ul Psa_119:132\cf0\ulnone , 136:1-26; \cf2\ul Psa_145:8\cf0\ulnone ; \cf2\ul Isa_55:6\cf0\ulnone , \cf2\ul Isa_55:7\cf0\ulnone , \cf2\ul Isa_63:7\cf0\ulnone , \cf2\ul Isa_63:9\cf0\ulnone ; \cf2\ul Lam_3:22\cf0\ulnone ; \cf2\ul Dan_9:9\cf0\ulnone , \cf2\ul Dan_9:18\cf0\ulnone , \cf2\ul Dan_9:19\cf0\ulnone ; \cf2\ul Joe_2:13\cf0\ulnone ; \cf2\ul Jon_4:2\cf0\ulnone ; \cf2\ul Mic_7:18\cf0\ulnone ; \cf2\ul Luk_1:50\cf0\ulnone , \cf2\ul Luk_6:36\cf0\ulnone ; \cf2\ul Rom_2:4\cf0\ulnone ; \cf2\ul Eph_1:6\cf0\ulnone , \cf2\ul Eph_2:4\cf0\ulnone\par \pard\cf1\par \cf4\b Jas 5:11 What else was Job known for?\par Jas 5:11 What did he mean by "end of the Lord?"\par \cf1\b0\par (Jas 5:12) But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and \i your\i0 nay, nay; lest ye fall into condemnation.\par \par \pard\fi216\sa60\cf0\b above:\b0 \cf2\ul 1Pe_4:8\cf0\ulnone ; \cf2\ul 3Jo_1:2\cf0\ulnone \par \b swear not:\b0 \cf2\ul Mat_5:33-37\cf0\ulnone , \cf2\ul Mat_23:16-22\cf0\ulnone \par \b but:\b0 \cf2\ul 2Co_1:17-20\cf0\ulnone \par \b lest:\b0 \cf2\ul Jam_3:1\cf0\ulnone , \cf2\ul Jam_3:2\cf0\ulnone ; \cf2\ul 1Co_11:34\cf0\ulnone\par \pard\cf1\par \cf0 Because even the best men sometimes through impatience slip and speak oaths sometimes lLVALesser, sometimes greater, the apostle warns us to detest such wickedness, and to accustom our tongues to simple and true talk. \par \par \i That you have to say or confirm, speak or affirm without an oath, and that when you deny, deny it simply and flatly.\i0 (Geneva Bible)\par \cf1\par (Jas 5:13) Is any among you afflicted? let him pray. Is any merry? let him sing psalms.\par \par \pard\fi216\sa60\cf0\b any among:\b0 \cf2\ul 2Ch_33:12\cf0\ulnone , \cf2\ul 2Ch_33:13\cf0\ulnone ; \cf2\ul Job_33:26\cf0\ulnone ; \cf2\ul Psa_18:6\cf0\ulnone , \cf2\ul Psa_50:15\cf0\ulnone , \cf2\ul Psa_91:15\cf0\ulnone , \cf2\ul Psa_116:3-5\cf0\ulnone , \cf2\ul Psa_118:5\cf0\ulnone ; \cf2\ul Psa_142:1-3\cf0\ulnone ; \cf2\ul Lam_3:55\cf0\ulnone , \cf2\ul Lam_3:56\cf0\ulnone ; \cf2\ul Hos_6:1\cf0\ulnone ; \cf2\ul Jon_2:2\cf0\ulnone , \cf2\ul Jon_2:7\cf0\ulnone ; \cf2\ul Luk_22:44\cf0\ulnone , \cf2\ul Luk_23:42\cf0\ulnone ; \cf2\ul Act_16:24\cf0\ulnone , \cf2\ul Act_16:25\cf0\ulnone ; \cf2\ul 2Co_12:7-10\cf0\ulnone ; \cf2\ul Heb_5:7\cf0\ulnone \par \b any merry:\b0 \cf2\ul Jdg_16:23-25\cf0\ulnone ; \cf2\ul Dan_5:4\cf0\ulnone \par \b let him sing:\b0 \cf2\ul 1Ch_16:9\cf0\ulnone ; \cf2\ul Psa_95:2\cf0\ulnone , \cf2\ul Psa_105:2\cf0\ulnone ; \cf2\ul Mic_4:5\cf0\ulnone ; \cf2\ul Mat_26:30\cf0\ulnone ; \cf2\ul 1Co_14:26\cf0\ulnone ; \cf2\ul Eph_5:19\cf0\ulnone ; \cf2\ul Col_3:16\cf0\ulnone , \cf2\ul Col_3:17\cf0\ulnone ; \cf2\ul Rev_5:9-14\cf0\ulnone , \cf2\ul Rev_7:10\cf0\ulnone , \cf2\ul Rev_14:3\cf0\ulnone , \cf2\ul Rev_19:1-6\cf0\ulnone\par \pard\cf1\par \cf0 James said that our attitude in worship should match our circumstances. When we are hurting it will not help much to sing and when we are happy it is no time to work up a burden. Some want us to act joyful even when we are not and fake a smile so nobody knows the pain we are confronting. Although there is room for remaining positive and rejoicing within when we face trials (\cf2\ul Jas_1:2-3\cf0\ulnone ) there should not be any hypocrisy.\i\par \par LVAL In Nedarim, fol. 40, 1, we have this relation: "Rabba, as often as he fell sick, forbade his domestics to mention it for the first day; if he did not then begin to get well, he told his family to go and publish it in the highways, that they who hated him might rejoice, and they that loved him might intercede with God for him."\i0 (Adam Clarke)\par \cf5\fs23\par \i\fs29 What a transition! From "broken cisterns, which can hold no water," to "the fountain of living waters"; from fallacious and treacherous joys to the fountain of perennial joy; from the very wreck and demolition of earthly hopes to Him who is the sun and consummation of all hope. \i0 (Adam Forman)\fs23\par \cf1\fs28\par (Jas 5:14) Is any sick among you? 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:\par \par \pard\fi216\sa60\cf0\b for:\b0 \cf2\ul Act_14:23\cf0\ulnone , \cf2\ul Act_15:4\cf0\ulnone ; \cf2\ul Tit_1:5\cf0\ulnone \par \b pray:\b0 \cf2\ul 1Ki_17:21\cf0\ulnone ; \cf2\ul 2Ki_4:33\cf0\ulnone , \cf2\ul 2Ki_5:11\cf0\ulnone ; \cf2\ul Act_9:40\cf0\ulnone , \cf2\ul Act_28:8\cf0\ulnone \par \b anointing:\b0 \cf2\ul Mar_6:13\cf0\ulnone , \cf2\ul Mar_16:18\cf0\ulnone\par \pard\cf1\par \cf0 We put some oil on our fingers and place it on the head of the one that is sick, but they poured the whole bottle of oil on him, as they did the priest (\cf2\ul Psa_133:1-2\cf0\ulnone ). Oil was a symbol of the Holy Ghost, so it represented the pouring of the Spirit upon the person in order to bring healing through the Spirit\rquote s operation.\par \cf5\fs23\par \i\fs29 From that "anoint with oil" in order to cure, note that the miracles done in Christ's name were wrought by power, but ended in mercy. In the very confirmation of the gospel God would show the benefit of it.\par From that "in the name of the Lord." All the miracles that were wrought were to be wrought in Christ's name. The apostles and primitive Christians, though they had such an excellent trLVALust, did not abuse it to serve their own name and interests, but Christ's; teaching us that we should exercise all our gifts and abilities by Christ's power to Christ's glory (\cf2\ul Psa_51:16\cf5\ulnone ).\par \i0 (T. Manton)\par \cf1\fs28\par (Jas 5:15) And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.\par \par \pard\fi216\sa60\cf0\b the prayer:\b0 \cf2\ul Jam_5:13\cf0\ulnone , \cf2\ul Jam_5:16\cf0\ulnone , \cf2\ul Jam_1:6\cf0\ulnone ; \cf2\ul Mat_17:20\cf0\ulnone ,\cf2\ul Mat_17:21\cf0\ulnone , \cf2\ul Mat_21:21\cf0\ulnone , \cf2\ul Mat_21:22\cf0\ulnone ; \cf2\ul Mar_11:22-24\cf0\ulnone , \cf2\ul Mar_16:17\cf0\ulnone , \cf2\ul Mar_16:18\cf0\ulnone ; \cf2\ul 1Co_12:28-30\cf0\ulnone \par \b if he:\b0 \cf2\ul Isa_33:24\cf0\ulnone ; \cf2\ul Mat_9:2-6\cf0\ulnone ; \cf2\ul Mar_2:5-11\cf0\ulnone ; \cf2\ul Joh_5:14\cf0\ulnone ; \cf2\ul 1Co_11:30-32\cf0\ulnone ; \cf2\ul 1Jo_5:14-16\cf0\ulnone\par \pard\cf1\par \cf0\f2 Not all disease is a direct result of sin (\cf2\ul Joh_9:1-3\cf0\ulnone ), but many times it is, and the promise is given to the sick person, that if sins are involved they will be forgiven when this prayer is made. \par \cf5\fs23\par \fs29 [\b the prayer of faith shall save the sick\b0 ] \i This is what heals the sick in such cases. When the prayer of faith is prayed and the name of Jesus Christ invoked, the Lord shall raise up the sick and forgive him if he has sinned. This power to heal is promised to every believer, not only the elders of the church (\cf2\ul Mat_17:20\cf5\ulnone ; \cf2\ul Mat_21:22\cf5\ulnone ; \cf2\ul Mar_9:23\cf5\ulnone ; \cf2\ul Mar_11:22-24\cf5\ulnone ; \cf2\ul Mar_16:15-20\cf5\ulnone ; \cf2\ul Joh_14:12-15\cf5\ulnone ; \cf2\ul Joh_15:7\cf5\ulnone ; \cf2\ul Joh_15:16\cf5\ulnone ; \cf2\ul Joh_16:23-26\cf5\ulnone ). \par \i0 \emdash Dake's Study Notes\par \cf1\f1\fs28\par \cf4\b Jam 5:15 What type of diseases could be directly caused by sin?\par \cf1\b0\par (JasLVAL 5:16) Confess \i your\i0 faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.\par \par \pard\fi216\sa60\cf0\b Confess:\b0 \cf2\ul Gen_41:9\cf0\ulnone , \cf2\ul Gen_41:10\cf0\ulnone ; \cf2\ul 2Sa_19:19\cf0\ulnone ; \cf2\ul Mat_3:6\cf0\ulnone , \cf2\ul Mat_18:15-17\cf0\ulnone ; \cf2\ul Luk_7:3\cf0\ulnone , \cf2\ul Luk_7:4\cf0\ulnone ; \cf2\ul Act_19:18\cf0\ulnone \par \b pray:\b0 \cf2\ul Col_1:9\cf0\ulnone ; \cf2\ul 1Th_5:17\cf0\ulnone , \cf2\ul 1Th_5:23\cf0\ulnone , \cf2\ul 1Th_5:25\cf0\ulnone ; \cf2\ul Heb_13:18\cf0\ulnone \par \b that:\b0 \cf2\ul Gen_20:17\cf0\ulnone ; \cf2\ul 2Ch_30:20\cf0\ulnone ; \cf2\ul Luk_9:6\cf0\ulnone ; \cf2\ul Act_10:38\cf0\ulnone \par \b The effectual:\b0 \cf2\ul Gen_18:23-32\cf0\ulnone , \cf2\ul Gen_19:29\cf0\ulnone , \cf2\ul Gen_20:7\cf0\ulnone , \cf2\ul Gen_20:17\cf0\ulnone , \cf2\ul Gen_32:28\cf0\ulnone ; \cf2\ul Exo_9:28\cf0\ulnone , \cf2\ul Exo_9:29\cf0\ulnone , \cf2\ul Exo_9:33\cf0\ulnone , \cf2\ul Exo_17:11\cf0\ulnone , \cf2\ul Exo_32:10-14\cf0\ulnone ; \cf2\ul Num_11:2\cf0\ulnone , \cf2\ul Num_14:13-20\cf0\ulnone , \cf2\ul Num_21:7-9\cf0\ulnone ; \cf2\ul Deu_9:18-20\cf0\ulnone ; \cf2\ul Jos_10:12\cf0\ulnone ; \cf2\ul 1Sa_12:18\cf0\ulnone ; \cf2\ul 1Ki_13:6\cf0\ulnone , \cf2\ul 1Ki_17:18-24\cf0\ulnone ; \cf2\ul 2Ki_4:33-35\cf0\ulnone , \cf2\ul 2Ki_19:15-20\cf0\ulnone , \cf2\ul 2Ki_20:2-5\cf0\ulnone ; \cf2\ul 2Ch_14:11\cf0\ulnone , \cf2\ul 2Ch_14:12\cf0\ulnone ; \cf2\ul 2Ch_32:20-22\cf0\ulnone ; \cf2\ul Job_42:8\cf0\ulnone ; \cf2\ul Psa_10:17\cf0\ulnone , \cf2\ul Psa_10:18\cf0\ulnone , \cf2\ul Psa_34:15\cf0\ulnone , \cf2\ul Psa_145:18\cf0\ulnone , \cf2\ul Psa_145:19\cf0\ulnone ; \cf2\ul Pro_15:8\cf0\ulnone , \cf2\ul Pro_15:29\cf0\ulnone ; \cf2\ul Pro_28:9\cf0\ulnone ; \cf2\ul Jer_15:1\cf0\ulnone , \cf2\ul Jer_29:12\cf0\ulnone , \cf2\ul Jer_29:13\cf0\ulnone , \cf2\ul Jer_33:3\cf0\ulnone ; \cf2\ul Dan_2:18-23\cf0\ulnone , \cf2\ul Dan_9:20-22\cf0\ulnone ; \cf2\ul Hos_12:LVAL3\cf0\ulnone , \cf2\ul Hos_12:4\cf0\ulnone ; \cf2\ul Mat_7:7-11\cf0\ulnone , \cf2\ul Mat_21:22\cf0\ulnone ; \cf2\ul Luk_11:11-13\cf0\ulnone , \cf2\ul Luk_18:1-8\cf0\ulnone ; \cf2\ul Joh_9:31\cf0\ulnone ; \cf2\ul Act_4:24-31\cf0\ulnone , \cf2\ul Act_12:5-11\cf0\ulnone ; \cf2\ul 1Jo_3:22\cf0\ulnone \par \b a righteous:\b0 \cf2\ul Rom_3:10\cf0\ulnone , \cf2\ul Rom_5:19\cf0\ulnone ; \cf2\ul Heb_11:4\cf0\ulnone , \cf2\ul Heb_11:7\cf0\ulnone\par \pard\cf1\par \cf0 He was not advocating a confessional for the sick person. The thing he asked them to confess was their faults, not their sins. Anything they have done against someone whereby we could say it was his fault, should be confessed. We confess our sins to God and our faults to those we have wronged.\par \cf1\i\par \cf0 If you think you have no faults, that makes one more.\i0\par \cf5\fs23\par \cf4\b\fs28 Jam 5:16 What is the difference between faults and sins?\par \cf1\b0\par (Jas 5:17) Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months.\par \par \pard\fi216\sa60\cf0\b Elias:\b0 \cf2\ul 1Ki_17:1\cf0\ulnone , Elijah\par \b subject:\b0 \cf2\ul Act_10:26\cf0\ulnone , \cf2\ul Act_14:15\cf0\ulnone \par \b and he:\b0 \cf2\ul Rom_11:2\cf0\ulnone ; \cf2\ul Rev_11:6\cf0\ulnone \par \b earnestly:\b0 or, in prayer\par \b and it rained not:\b0 \cf2\ul Luk_4:25\cf0\ulnone\par \pard\cf1\par \cf0 This was the results of an effectual, fervent prayer. It had an earnestness about it that should accompany our praying. Paul said that God is a rewarder of those who \i diligently\i0 seek Him (\cf2\ul Heb_11:6\cf0\ulnone )\par \cf5\fs23\par \i\fs29 The force of prayer has been understood by the really spiritual writers of every school and of all time. They knew that prayer is one of the secrets of life; that he who lives prays, and he who prays lives; that he who prays works, and he who works prays; and so large a part LVALof the spiritual life is comprised in the one word prayer, that we find them describing the soul's advance by the character of the prayer which springs from it. May we not say that our Lord Himself was careful enough both in example and teaching to lead His scholars along this way, making them aware that a great part of the soul's education was education in prayer? \i0 (J. Rendel Harria)\par \cf1\fs28\par (Jas 5:18) And he prayed again, and the heaven gave rain, and the earth brought forth her fruit.\par \par \pard\fi216\sa60\cf2\ul 1Ki_18:18\cf0\ulnone , \cf2\ul 1Ki_18:42-45\cf0\ulnone ; \cf2\ul Jer_14:22\cf0\ulnone ; \cf2\ul Act_14:17\cf0\ulnone\par \pard\cf1\par \cf0 In the record of this prayer we find that Elijah prayed seven times and sent his servant each time to see if the prayer was answered. This goes along with Jesus admonition that we ought always to pray and not faint, or Paul who said we should pray without ceasing. Jesus also said if we would ask we would receive. In the Greek language that asking is not a one time affair, but a continual action.\par \cf1\par \cf4\b Jam 5:18 Where else do we find admonition to continue in prayer until we receive an answer?\par \cf1\b0\par (Jas 5:19) Brethren, if any of you do err from the truth, and one convert him;\par \par \pard\fi216\sa60\cf0\b err:\b0 \cf2\ul Psa_119:21\cf0\ulnone , \cf2\ul Psa_119:118\cf0\ulnone ; \cf2\ul Pro_19:27\cf0\ulnone ; \cf2\ul Isa_3:12\cf0\ulnone ; \cf2\ul 1Ti_6:10\cf0\ulnone ,\cf2\ul 1Ti_6:21\cf0\ulnone ; \cf2\ul 2Ti_2:18\cf0\ulnone ; \cf2\ul 2Pe_3:17\cf0\ulnone ; \cf2\ul Jud_1:11\cf0\ulnone \par \b and one:\b0 \cf2\ul Jam_5:20\cf0\ulnone ; \cf2\ul Eze_34:4\cf0\ulnone , \cf2\ul Eze_34:16\cf0\ulnone ; \cf2\ul Mat_18:15\cf0\ulnone ; \cf2\ul Luk_22:32\cf0\ulnone ; \cf2\ul Gal_6:1\cf0\ulnone ; \cf2\ul Heb_12:12\cf0\ulnone , \cf2\ul Heb_12:13\cf0\ulnone ; \cf2\ul Jud_1:22\cf0\ulnone , \cf2\ul Jud_1:23\cf0\ulnone\par \pard\cf1\par \cf0 Jesus often taught this with the parable of a lost sheep. When he was rLVAL&ecognized as lost the shepherd left the ninety and nine in the fold and sought the one lost. This parable has sometimes been used to speak of the sinner who was lost, but it really refers to the saved person who went astray, and it is the obligation of the saved to recover those who are lost. It was lack of this that caused God to take away the position of shepherd from the leaders in Israel (Eze 34).\cf1\par \par (\cf2\ul Jas_5:20\cf1\ulnone ) Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.\par \par \pard\fi216\sa60\cf0\b that he:\b0 \cf2\ul Jam_5:19\cf0\ulnone \par \b shall save:\b0 \cf2\ul Pro_11:30\cf0\ulnone ; \cf2\ul Rom_11:14\cf0\ulnone ; \cf2\ul 1Co_9:22\cf0\ulnone ; \cf2\ul 1Ti_4:16\cf0\ulnone ; \cf2\ul Phm_1:19\cf0\ulnone \par \b from death:\b0 \cf2\ul Jam_1:15\cf0\ulnone ; \cf2\ul Pro_10:2\cf0\ulnone , \cf2\ul Pro_11:4\cf0\ulnone ; \cf2\ul Joh_5:24\cf0\ulnone ; \cf2\ul Rev_20:6\cf0\ulnone \par \b hide:\b0 \cf2\ul Psa_32:1\cf0\ulnone ; \cf2\ul Pro_10:12\cf0\ulnone ; \cf2\ul 1Pe_4:8\cf0\ulnone \par \pard\cf1\par \cf0 If the person had not been restored all the sins he committed during this time would still be held against him in judgment, but by restoring him this multitude of sins are now hidden or covered by the blood of Christ (\cf2\ul Psa_32:1\cf0\ulnone ). Though this was directed to those who restore another, it would apply equally well to someone who wins a sinner to God.\par \par \pard\fi216\sa60\cf4\b Jam 5:20 Do you know of any other Scripture that admonishes us to restore the backslider and person that has fallen? (\ul Gal_6:1; Eze_34:6-12; \cf2\b0 Heb_12:12\cf0\ulnone , \cf2\ul Heb_12:13\cf0\ulnone ; \cf2\ul Jud_1:22\cf0\ulnone , \cf2\ul Jud_1:23\cf4\ulnone\b )\par \pard\cf5\b0\fs23\par \cf1\fs28\par \par \par \fs29\par } LVALÏ{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\fnil\fprq2\fcharset0 Gentium;}{\f2\fnil\fprq2\fcharset161 Gentium Greek;}{\f3\froman\fprq2\fcharset0 Georgia;}{\f4\fnil\fcharset0 Georgia;}{\f5\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;\red0\green0\blue255;\red128\green0\blue128;\red255\green0\blue0;\red0\green255\blue0;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\qc\lang1033\f0\fs40 THE FIRST GENERAL EPISTLE OF PETER\fs24\par \par \scaps\fs22 Analysis\scaps0 :\emdash Title and salutation of comfort\par \cf1\ul\scaps 1Pe_1:1-2\cf0\ulnone\par \scaps0\fs24\par \pard\fi360\scaps\fs32 Simon Peter (Gk = Cephas Aram)\scaps0 , son of Jonas (\cf1\ul Mat_16:17\cf0\ulnone ; \cf1\ul Joh_1:42\cf0\ulnone , \cf1\ul Joh_21:16\cf0\ulnone ), and brother of Andrew (\cf1\ul Mat_10:2\cf0\ulnone ; \cf1\ul Joh_1:41\cf0\ulnone ), was born at Bethsaida, a village on the coast of the sea of Galilee (\cf1\ul Joh_1:44\cf0\ulnone ), where in those days many receptive minds were animated by a desire for the advent of the Messiah. \par \par He owned a house at Capernaum (\cf1\ul Mat_8:14\cf0\ulnone ; \cf1\ul Luk_4:38\cf0\ulnone ), was married there, and followed the trade of a fisherman (\cf1\ul Mat_4:18\cf0\ulnone ; \cf1\ul Mar_1:16\cf0\ulnone ; \cf1\ul Luk_5:2\cf0\ulnone ). His house is probably the one where part of the roof was removed to let down the man with the palsy. It was also probably his child Jesus called to Himself and placed in His midst to teach the disciples a lesson on humility (Mat 18).\par \par Andrew, his brother, a disciple of John the Baptist, who had believed his teacher\rquote s word, \ldblquote Behold the Lamb of God,\rdblquote and thereupon had become a disciple of Jesus, told him the glorious discovery he had made, and took him to Jesus. \par \par On his first acquaintance with the Jesus, he received the surname, Cephas, Peter, the man of rock (\cf1\ul Joh_1:42\cf0\ulnone ). This circumstance denLVALotes what he would become and not his natural disposition.\par \par His fiery temperament, his quick resoluteness, his fearless courage, and his unreserved candour, were to be purified, glorified and confirmed by the power of the Holy Ghost. \par \par After sundry meetings and preparations, the Lord attached him to the number of his permanent disciples. The miraculous blessing which is recorded in \cf1\ul Luk_5:1\cf0\ulnone , etc., and made Peter deeply conscious of his own unworthiness and of our Lord\rquote s exaltation and holiness, was the turning point in his career. \par \par His call to be an Apostle is narrated in \cf1\ul Mat_4:18-20\cf0\ulnone ; and \cf1\ul Luk_5:10-11\cf0\ulnone . In the four catalogues enumerating the twelve apostles, he is invariably named first, \cf1\ul Mat_10:2\cf0\ulnone ; \cf1\ul Mar_3:16\cf0\ulnone ; \cf1\ul Luk_6:14\cf0\ulnone ; \cf1\ul Act_1:13\cf0\ulnone . \par \par His full resignation to the Lord, and his deeper insight of his Divinity, made him not only share with John and James their Master\rquote s more intimate friendship (\cf1\ul Mar_5:37\cf0\ulnone ; \cf1\ul Mat_26:37\cf0\ulnone ), but also enjoy a special preference over the rest of the apostles (\cf1\ul Mat_16:18-19\cf0\ulnone ). He was given the keys to the Kingdom of God.\par \par Every where he appears as first among the apostles as leader of the first church until he mentions James as leader in Act 12. (cf. \cf1\ul Mat_18:18\cf0\ulnone ; \cf1\ul Joh_20:21\cf0\ulnone ; \cf1\ul Luk_8:45\cf0\ulnone ; \cf1\ul Luk_9:32\cf0\ulnone ; \cf1\ul Joh_1:42\cf0\ulnone ; \cf1\ul Joh_21:15\cf0\ulnone ; \cf1\ul Act_1:15\cf0\ulnone ; \cf1\ul Act_2:14\cf0\ulnone ; \cf1\ul Act_8:14\cf0\ulnone ; \cf1\ul Act_10:5\cf0\ulnone ; \cf1\ul Act_15:7\cf0\ulnone ). He remained leader of the early church until he had opened the door of the kingdom to the Jews, Samaritans and Gentiles. Among the other disciples he was clothed with the dignity of being their spokesman, (\cf1\ul Mat_16:16\cf0\ulnone ; \cf1\ul Mat_26:33\cf0\uLVALlnone ; \cf1\ul Mat_17:24\cf0\ulnone ). Besides the important and characteristic epochs of his life already mentioned, we have the following: his walking on the sea, which was designed to make him clearly conscious of the value of his own strength, in which he had so much confided (\cf1\ul Mat_14:29\cf0\ulnone , etc.); his offence at the Passion of Jesus, when he undertook to censure and reprove his Master, while the word of the keys of the kingdom was still ringing in his ears (\cf1\ul Mat_16:22\cf0\ulnone , \cf1\ul Mat_16:19\cf0\ulnone ).\emdash Again, his wish to build tabernacles on the mount of transfiguration (\cf1\ul Mat_17:4\cf0\ulnone ); his believing obedience to a direction which ran wholly counter to reason, occasioned by a question concerning the temple-tribute (\cf1\ul Mat_17:27\cf0\ulnone ); his inquiry as to the reward flowing from his following Christ (\cf1\ul Mat_19:27\cf0\ulnone ); his refusal to allow Jesus to wash his feet, hastily followed by the opposite extreme, \ldblquote Lord, not my feet only, but also my hands and my head\rdblquote (\cf1\ul Joh_13:8\cf0\ulnone , etc.); his promise to go with the loved Master into prison and death; his asseveration rather to die than deny his Lord [\cf1\ul Mat_26:35\cf0\ulnone ], arising from reliance on his own strength and disregard of the words of Jesus, followed by the deep fall of his threefold denial (\cf1\ul Mat_26:31-35\cf0\ulnone , \cf1\ul Mat_26:58\cf0\ulnone , \cf1\ul Mat_26:69\cf0\ulnone , etc.). The wilful defence of his Master with the sword (\cf1\ul Joh_18:10-11\cf0\ulnone ); his tearful repentance after meeting the look of Jesus (\cf1\ul Mat_26:75\cf0\ulnone ; \cf1\ul Mar_14:72\cf0\ulnone ); his hurrying forth to the tomb of the risen Saviour, who had appeared to him before the other disciples (\cf1\ul Luk_24:34\cf0\ulnone ; \cf1\ul 1Co_15:5\cf0\ulnone ); the loving zeal with which he anticipated the others in greeting the Master on the shore of the lake (\cf1\ul Joh_21:7\cf0\ulnone ), where Jesus foretold him his destiny (\LVALcf1\ul Joh_21:18\cf0\ulnone , etc.); his reply to the Redeemer\rquote s question, \ldblquote Lovest thou me?\rdblquote and his restoration to the pastoral office by the charge, \ldblquote Feed my lambs, feed my sheep.\rdblquote (\cf1\ul Joh_21:15\cf0\ulnone , etc.)\par \par In the first twelve chapters of the Acts of the Apostles, Peter appears as the chief organ of the Church at Jerusalem. (\cf1\ul Act_1:15\cf0\ulnone ; \cf1\ul Act_2:14\cf0\ulnone ). He is the spokesman of the other Apostles on the day of Pentecost, and preaches a mighty sermon on repentance, which pierces the hearts of three thousand hearers like a fiery arrow. He multiplies the number of believers both by the working of miracles, and the victorious power of the Gospel. (\cf1\ul Act_3:4\cf0\ulnone ; \cf1\ul Act_5:15\cf0\ulnone ; \cf1\ul Act_9:34\cf0\ulnone , \cf1\ul Act_9:40\cf0\ulnone ). He deems it joy to endure the ignominy of Christ; and suffers neither threatenings nor ill treatment to make him falter in confessing the name of Jesus. (\cf1\ul Act_4:8\cf0\ulnone ; \cf1\ul Act_5:29\cf0\ulnone ). He joins John in carrying the Gospel to Samaria (\cf1\ul Act_8:14\cf0\ulnone ), and the coast regions of the Mediterranean. (\cf1\ul Act_10:23\cf0\ulnone ). He is the first Apostle, who, in consequence of a vision with which he was honoured, received Gentiles into communion of the Christian Church. (\cf1\ul Act_10:34\cf0\ulnone ). He defends this measure against the reproaches of the Jewish Christians, and protects the Gentile Christians from the heavy yoke of the Mosaic Law. (\cf1\ul Act_11:1\cf0\ulnone , etc.; \cf1\ul Act_15:7\cf0\ulnone , etc.). If, under the impulse of the moment, he was carried away into a course of action which contradicted those principles (\cf1\ul Gal_2:12\cf0\ulnone ), he suffered himself by the correction of Paul the Apostle, to abandon the transient wavering of the new position he had taken. After the beheading of James the Apostle, Herod Agrippa cast Peter into prison, whence he was miraculously delivered LVALby an angel. (\cf1\ul Act_12:1\cf0\ulnone ). After a brief absence, (\cf1\ul Act_12:17\cf0\ulnone ), subsequent to the death of his enemy, he reappears at Jerusalem (\cf1\ul Act_15:7\cf0\ulnone ) and declares, with a view to settling the dispute between the Jewish and Gentile Christians, that circumcision and the observance of the ceremonial law ought not to be exacted as necessary to the justification and salvation of believers. This event falls into the year 50 A. D. Since, in the subsequent account of the transactions at Jerusalem, recorded in the book of Acts, Peter ceases to be mentioned, we may conclude that his subsequent sphere of labour had called him away from there. His abode at Antioch, and the incident already mentioned above, belongs to the time from A. D. 52 to 54 (\cf1\ul Gal_2:11-14\cf0\ulnone ). It is clear, from \cf1\ul 1Co_9:5\cf0\ulnone , that Peter undertook various journeys for the spread of the kingdom of God. According to an ancient tradition in Origen, which originated probably in the title of his first Epistle, Peter is said to have preached the Gospel to the Jews scattered throughout Pontus, Galatia, Cappadocia, Asia Minor, and Bithynia. He appears for some time to have had his sphere of labour in the Parthian empire, since he sends salutations from his co-elected at Babylon (\cf1\ul 1Pe_5:13\cf0\ulnone ). Many Jews were dispersed there, and Christianity was early diffused in those regions. \par \par With reference to the Apostle\rquote s sphere of labour, we have still to mention the circumstance that, (as we learn from \cf1\ul Gal_2:9\cf0\ulnone ), Paul and the pillars among the first Apostles gave to each other the right hand of fellowship at the apostolic council of Jerusalem, in token that Paul would recognize as his peculiar vocation, and carry out the mission among the Gentiles, while they would act in like manner with regard to the mission among the Jews. Peter is particularly named, as having had confided to him the Gospel of the circumcision (\cf1\ul Gal_2:7-8\cLVALf0\ulnone ), for which he would seem to have been peculiarly fitted, on account of the national peculiarities which were so strongly stamped upon his character. Of him, as the Apostle of the circumcision, it may consequently be presupposed that he would move much on the foundation of the Old Testament, that he would set his testimony of Christ and the salvation that is in Him in the light of the Old Testament. \par \par \pard\qc\'a7 2. SCOPE OF THE EPISTLE\par \par \pard\fi360\ldblquote When thou art converted, strengthen thy brethren,\rdblquote \cf1\ul Luk_22:32\cf0\ulnone . \cf2\b Acting on this, his Master\rquote s charge, Peter wrote to the strangers of the dispersion. \cf0\b0 He indicates the \cf3\b design \cf0\b0 of his writing himself, in \cf1\ul 1Pe_5:12\cf0\ulnone \ldblquote I have written briefly, exhorting and testifying that this is the true grace of God, wherein ye stand.\rdblquote They were already converted, believing Christians, who needed not so much a testimony that laid the foundation, as one that was \cf2\b edifying and confirmative\cf0\b0 (\f1\u7952?\lang1032\f2\'f0\'e9\'ec\'e1\'f1\'f4\'f5\'f1\'e5\lang1033\f1\u8150?\lang1032\f2\'ed\lang1033\f0 ), who required \cf2\b comfort in their tribulation and encouragements to a holy life.\cf0\b0 The \cf3\b sifting period\cf0\b0 of believers had partly come already, and was partly approaching; the roaring of the lion that threatened to devour the faithful, was already heard. On this account, the Apostle abounds in exhortations to vigilance and soberness, to right preparation and readiness, to fidelity in confession and life, and endeavours to cast the bright beams of hope of the approaching day of glory into the night of suffering they were about to encounter. He would have them triumph over the sufferings of this present time, with a stedfast look on Christ and their heavenly inheritance. The testimony of Christ is richly interwoven with such repeated encouragements. The sequel will show that Dogmatics and Ethics do not occur sepaLVALrately in this Epistle, but are often directly conjoined, and frequently present a quick, even a bold transition from the one to the other. (cf. \cf1\ul 1Pe_2:21\cf0\ulnone , etc.; \cf1\ul 1Pe_3:18\cf0\ulnone , etc.; \cf1\ul 1Pe_4:1\cf0\ulnone , etc.).\par \pard\qc\'a7 3. CONTENTS AND ANALYSIS OF THE EPISTLE\par \par \pard\fi360 The Title and Salutation of consolation (\cf1\ul 1Pe_1:1-2\cf0\ulnone ), is followed by the introductory discourse, as basis of the argument (\cf1\ul 1Pe_1:3-12\cf0\ulnone ), gratitude for God\rquote s saving grace to Christians. \cf3\b The hope of the heavenly inheritance, prepared for them by Christ, should raise them above all temporal suffering.\cf0\b0 They might \cf2\b measure the greatness of their salvation by the fact that it had been the object of the anxious longing, and diligent search of the prophets,\b0 \cf0 and that even the blessed angels of heaven were looking with profound admiration on this mystery. The entire subsequent contents of the Epistle rest and move on the basis of their possession of salvation and hope. With reference to the state of regeneration, which is presupposed in believers, exhortation and consolation [\lang1032\f2\'f0\'e1\'f1\'e1\'df\'ed\'e5\'f3\'e9\'f2\lang1033\f0 and \lang1032\f2\'f0\'e1\'f1\'dc\'ea\'eb\'e7\'f3\'e9\'f2\lang1033\f0 .\emdash M.], appear as leading tendencies from \cf1\ul 1Pe_1:13\cf0\ulnone , onwards. \cf3\b The \i first\i0 part\cf0\b0 of the Epistle comprises \cf1\ul 1Pe_1:13\cf0\ulnone to \cf1\ul 1Pe_2:10\cf0\ulnone . The \i general\i0 exhortation to become ever more firmly grounded in hope, and on that account, also, in a holy conversation, \cf1\ul 1Pe_1:14-16\cf0\ulnone , to walk in the fear of God, \cf1\ul 1Pe_1:17-21\cf0\ulnone , to persevere in brotherly love, \cf1\ul 1Pe_1:22-25\cf0\ulnone , which is again founded on regeneration, \cf1\ul 1Pe_1:23\cf0\ulnone . The same idea governs the exhortation to \cf3\b grow in the new life\cf0\b0 , wherein they stand, and to \cf2\b remove whatever hinders\cf0\b0 or dLVALestroys that growth, and more particularly the love of the brethren, \cf1\ul 1Pe_2:1-3\cf0\ulnone . Whereas that growth is \cf2\b designed to\cf0\b0 be not only individual, but contemplates the \cf2\b found\cf0\b0 ing of \cf2\b a holy people\cf0\b0 of God, it is followed by a description of the glory of the Divine edifice, into which they were to suffer themselves to be builded more and more. (\cf1\ul 1Pe_2:4-10\cf0\ulnone ). At \cf1\ul 1Pe_2:11\cf0\ulnone , the apostle passes to \cf3\b the \i second\i0 part, \cf0\b0 which continues to \cf1\ul 1Pe_4:6\cf0\ulnone . It contains \i particular\i0 exhortations to Christians, adapted to the circumstances in which they were then placed. As strangers, they should be so much the more dutiful to authority. (\cf1\ul 1Pe_2:13-17\cf0\ulnone ). Servants were, with constant regard to the example of Christ, to exhibit self-denying obedience to their masters. (\cf1\ul 1Pe_2:18-25\cf0\ulnone ). Wives should be subject to their husbands in simplicity, quietness, and meekness (\cf1\ul 1Pe_1:1-6\cf0\ulnone ); while husbands were to treat their wives with consideration and affection. (\cf1\ul 1Pe_3:7\cf0\ulnone ). Then follows an exhortation addressed to all to the practice of mutual affection and brotherly kindness, and of patience and gentleness toward unbelievers. (\cf1\ul 1Pe_3:8\cf0\ulnone to \cf1\ul 1Pe_4:6\cf0\ulnone ). The exhortation is enforced by the consideration of the example of Christ, His sufferings and death, His descent into the nether world, His resurrection and ascension. (\cf1\ul 1Pe_3:17-22\cf0\ulnone ). From Christ\rquote s suffering for us is derived the double duty of patient endurance and of being dead unto sin. They were not to endeavour to avoid suffering, by joining in the vicious practices of the Gentiles, else they would, with them, be exposed to the judgment of God. (\cf1\ul 1Pe_4:1-6\cf0\ulnone ). \cf3\b The \i third\i0 part\cf0\b0 (\cf1\ul 1Pe_4:7\cf0\ulnone\emdash\cf1\ul 1Pe_5:11\cf0\ulnone ), treats first of the \cf2\b inward unioLVALn \cf0\b0 of Christians in the world, without regard to their relations to unbelievers. In view of the end of all things, the Apostle exhorts Christians to prayer, to brotherly love and its exhibitions, to an obliging disposition, and to conscientiousness in the administration of offices of trust. In the second section of this part of the Epistle, we have a new exhortation to readiness of enduring afflictions, which treats the matter from a point of view different from \cf1\ul 1Pe_2:21\cf0\ulnone , etc.; \cf1\ul 1Pe_3:14\cf0\ulnone , etc., and affords proof that this was the main object contemplated in this Epistle. \cf2\b They were to regard suffering as necessary to the imitation of Christ, as a refining process,\cf0\b0 and as a judgment by which the Church of Christ must be \cf3\b sifted according to indispensable laws of the kingdom of heaven.\cf0\b0 (\cf1\ul 1Pe_4:12-19\cf0\ulnone ). In the third section, the Apostle addresses the elders in particular, exhorting them rightly to feed the flock of Christ, and to be ensamples to the flock (\cf1\ul 1Pe_5:1-4\cf0\ulnone ); then the younger to submit themselves to the elder (\cf1\ul 1Pe_5:5\cf0\ulnone ), and lastly, he entreats all to cleave to humility, meekly to bow under the hand of God, to remain in the faith, to be vigilant, and firmly to resist the devil (\cf1\ul 1Pe_5:5-9\cf0\ulnone ). The conclusion contains a promise full of strong consolation, a remark on the design of his writing, with salutations and the benediction.\par \par \pard\qc\'a7 4. CHARACTERISTICS OF THE EPISTLE\par \par \pard Luther justly designates the Epistle of St. Peter as one of the most noble of the New Testatament. It exhibits a wealth of thought, a dignity, a fervour, a humility and love, a believing hope, a readiness for the advent of Christ, in exact harmony with the individuality of the Apostle. His conception of \cf2\b Christianity as the fulfilment of the prophecies of the Old Testament (\ul 1Pe_1:10-12\ulnone ),\cf0\b0 (\cf1\ul Isa_2:11\cf0\ulnone ) in perfeLVALct agreement with his speeches in the book of Acts (\cf1\ul 1Pe_3:18-25\cf0\ulnone ), his treatment of Christians as those in whom is realized the idea of the theocratic nation (\cf1\ul 1Pe_2:9\cf0\ulnone ; \cf1\ul 1Pe_5:4-5\cf0\ulnone ), and his uniform plan of tracing back his doctrine of the Person and work of Christ to the Old Testament, show him as the Apostle of the circumcision, whose sphere of labour lay among the Jews, who viewed the Gospel chiefly from the side of its oneness with the Old Covenant. His numerous references to the sayings of our Lord, which will be authenticated below, prove him to have been the ear-witness of the words of Jesus, to whom his soul was attached with the fullest devotion and resignation. The description of Paul, as the Apostle, of faith, of John as the Apostle of love, and of Peter as the Apostle of hope, may easily be misunderstood, but it is well-founded, if regarded as indicative of the predominant aim of their respective writings. Weiss has well shown that with Peter hope occupies a central position, that it governs the range of his thoughts, and gives it a peculiar, distinctive impress. Compare particularly \cf1\ul 1Pe_1:3\cf0\ulnone , \cf1\ul 1Pe_1:7\cf0\ulnone , \cf1\ul 1Pe_1:9\cf0\ulnone , \cf1\ul 1Pe_1:13\cf0\ulnone ; \cf1\ul 1Pe_3:9-15\cf0\ulnone ; \cf1\ul 1Pe_4:13\cf0\ulnone ; \cf1\ul 1Pe_5:4\cf0\ulnone . It is seen throughout the Epistle that his \cf2\b eye is firmly fixed upon the coming of Christ \cf0\b0 and the glory in store for believers. This agrees perfectly with the quick and fiery character of Peter, and has been interestingly developed by Weiss. \ldblquote His natural tendency to look forward to the end of perfection, and to anticipate it at least ideally, was, in the Apostle, glorified and refined into Christian hope by the influence of the Holy Ghost.\rdblquote With respect to manner of statement, it is, its great simplicity notwithstanding, very pregnant. forcible and lively; sentences and thoughts are manifoldly intertwined and connecteLVALd by participial constructions, while sudden and abrupt transitions, which are of frequent occurrence, reflect the Apostle\rquote s mind. His mode of doctrinal statements concerning Christ and sin, is not as fully developed as in Paul, and lacks the fundamental views which are peculiar to the latter (\i e. g.\i0 concerning the believer\rquote s communion of life with Christ, concerning the sinner\rquote s justification by faith in the merits of Jesus), but their germs and beginnings are unmistakable in the Epistle. (Cf. Schmid, \i Bibl. Theology\i0 and Weiss). The latter, after a careful examination of the degree of affinity between the Epistles of Peter and Paul, arrives at the conclusion that Peter\rquote s language and mode of instruction are wholly independent of Paul, and rich in exclusive peculiarities, that they contain not less than sixty \f1\u7941?\lang1032\f2\'f0\'e1\'ee \'eb\'e5\'e3\'fc\'ec\'e5\'ed\'e1\lang1033\f0 . Of the parallel passages in the Epistle to the Romans, and the First Epistle of Peter, he says that they can by no means be considered accidental; that while it must be assumed that the one had read and freely used the other\rquote s Epistle, it seems more probable that Paul had read the First Epistle of Peter, when he wrote the Romans, than the reverse. The most important passages to be considered in this respect are:\emdash\cf1\ul Rom_12:3-8\cf0\ulnone , \cf1\ul 1Pe_4:10\cf0\ulnone ; \cf1\ul Rom_12:9-13\cf0\ulnone , \cf1\ul 1Pe_1:22\cf0\ulnone ; \cf1\ul Rom_12:10\cf0\ulnone , \cf1\ul 1Pe_2:17\cf0\ulnone ; \cf1\ul Rom_12:14\cf0\ulnone , etc., \cf1\ul 1Pe_3:8-12\cf0\ulnone ; \cf1\ul Rom_13:1-6\cf0\ulnone , \cf1\ul 1Pe_2:13-14\cf0\ulnone , \cf1\ul 1Pe_2:17\cf0\ulnone ; \cf1\ul Rom_13:11-12\cf0\ulnone , \cf1\ul 1Pe_4:7\cf0\ulnone , \cf1\ul 1Pe_2:9\cf0\ulnone ; that the originality belongs to Peter. The same remarks apply to the correspondencies between Ephesians and 1 Peter. Compare \cf1\ul 1Pe_1:3\cf0\ulnone , \cf1\ul Eph_1:3\cf0\ulnone ; \cf1\ul 1Pe_2:18-20\cf0\ulnone , \cf1\uLVALl Eph_6:5-9\cf0\ulnone ; \cf1\ul 1Pe_3:1-7\cf0\ulnone , \cf1\ul Eph_5:22-33\cf0\ulnone ; \cf1\ul 1Pe_1:1\cf0\ulnone , \cf1\ul Eph_1:4\cf0\ulnone ; \cf1\ul 1Pe_5:3\cf0\ulnone , \cf1\ul Eph_1:11\cf0\ulnone ; \cf1\ul 1Pe_1:1\cf0\ulnone , \cf1\ul Eph_1:18\cf0\ulnone ; \cf1\ul 1Pe_3:5\cf0\ulnone , \cf1\ul Eph_1:12\cf0\ulnone ; \cf1\ul 1Pe_1:5\cf0\ulnone , \cf1\ul Eph_1:19\cf0\ulnone ; \cf1\ul 1Pe_3:22\cf0\ulnone , \cf1\ul Eph_1:20-21\cf0\ulnone ; \cf1\ul 1Pe_1:14-15\cf0\ulnone , \cf1\ul Eph_2:3\cf0\ulnone ; \cf1\ul 1Pe_1:18\cf0\ulnone , \cf1\ul Eph_2:12\cf0\ulnone ; \cf1\ul 1Pe_3:18\cf0\ulnone , \cf1\ul Eph_2:18\cf0\ulnone ; \cf1\ul 1Pe_2:5-6\cf0\ulnone , \cf1\ul Eph_2:20-22\cf0\ulnone ; \cf1\ul 1Pe_2:2\cf0\ulnone , \cf1\ul Eph_2:21\cf0\ulnone ; \cf1\ul 1Pe_1:12\cf0\ulnone , \cf1\ul Eph_3:5\cf0\ulnone , \cf1\ul Eph_3:10\cf0\ulnone ; \cf1\ul 1Pe_1:15\cf0\ulnone , \cf1\ul Eph_4:1\cf0\ulnone ; \cf1\ul 1Pe_4:10\cf0\ulnone , \cf1\ul Eph_4:7\cf0\ulnone , \cf1\ul Eph_4:11-12\cf0\ulnone ; \cf1\ul 1Pe_3:19\cf0\ulnone , \cf1\ul 1Pe_4:6\cf0\ulnone , \cf1\ul Eph_4:8-10\cf0\ulnone ; \cf1\ul 1Pe_1:14-19\cf0\ulnone , \cf1\ul Eph_4:17-24\cf0\ulnone ; \cf1\ul 1Pe_2:12\cf0\ulnone , \cf1\ul 1Pe_3:16\cf0\ulnone , \cf1\ul 1Pe_4:14\cf0\ulnone , \cf1\ul Eph_4:25-32\cf0\ulnone ; \cf1\ul 1Pe_4:3\cf0\ulnone , \cf1\ul Eph_5:5\cf0\ulnone ; \cf1\ul 1Pe_5:5\cf0\ulnone , \cf1\ul Eph_5:21\cf0\ulnone ; \cf1\ul 1Pe_2:18\cf0\ulnone , \cf1\ul Eph_6:5-9\cf0\ulnone ; \cf1\ul 1Pe_5:8-9\cf0\ulnone , \cf1\ul Eph_6:10-20\cf0\ulnone . \par \pard\qc\fs24\par \pard\cf4\f3\fs28 (1Pe 1:1) Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,\par \par \pard\sb80\sa40\cf0 First of all this was addressed to the \i strangers [par-ep-id'-ay-mos] scattered throughout [dee-as-por-ah']\i0 , or literally the \i pilgrims of the dispersion\i0 . That would be to the Jews scattered in these places. However it appears that he also addresses the Gentiles in the church (\cf1\ul 1Pe_1:14\cf0\ulnonLVALe ; \cf1\ul 1Pe_2:10\cf0\ulnone ; \cf1\ul 1Pe_4:3\cf0\ulnone ; compare \cf1\ul 1Pe_1:17\cf0\ulnone ; \cf1\ul 1Pe_2:11\cf0\ulnone ) and includes them in the elect [a term ordinarily meant to apply to Jews]. \par \pard According to an ancient tradition in Origen, which originated probably in the title of his first Epistle, Peter is said to have preached the Gospel to the Jews scattered throughout Pontus, Galatia, Cappadocia, Asia Minor, and Bithynia. He appears for some time to have had his sphere of labour in the Parthian empire, since he sends salutations from his co-elected at Babylon (\cf1\ul 1Pe_5:13\cf0\ulnone ). Many Jews were dispersed there, and Christianity was early diffused in those regions. \par \par He appears to have retained leadership of the church through the first twelve chapters of Acts. From that time forward it was under the direction of James the Lord's brother. After the dispute over circumcision (\cf1\ul Act_15:7\cf0\ulnone ) Peter must have spent his time as a traveling missionary to the Jews as Paul was missionary to the Gentiles (\cf1\ul Gal_2:9\cf0\ulnone ).\par \cf4\par \cf0 OUTLINE\par 1 Trials prove your faith\par 2 Respond like Christ's example\par 3 Innocent conscience quietens foes\par 4 Attitudes pleasing to God\par 5 Leaders to serve humbly\par \cf4\par (\cf1\ul 1Pe_1:2\cf4\ulnone ) Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace (\cf1\ul 1Co_1:3\cf4\ulnone ), be multiplied.\par \par \cf5\b 1Pe 1:2 Does election and foreknowledge of God force you to make the decisions you make?\par 1Pet 1:2 Was Peter preaching a doctrine of the Trinity here?\par \cf4\b0\par \pard\qc\cf1\ul\f0\fs24 1Pe_1:3-12\cf0\ulnone\par \pard\fi-360\li360\scaps\fs22 Analysis:\scaps0\emdash God is praised for the grace of regeneration and for the hope of the heavenly inheritance, founded thereon. Sufferings should augment and intensify the ChristiaLVALn\rquote s joy, for they serve to prove his faith. The Spirit of Christ had directed the inquiries of the prophets to this end of hope, yea, even the angels were desirous of looking into this salvation\fs24\par \pard\cf4\f3\fs28\par (1Pe 1:3) Blessed \i be\i0 the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead,\par \par \cf1\ul 1Pe_1:3\cf5\ulnone\b When were you begotten again?\par \cf4\b0\par \cf0 The purpose of our being born again of water and Spirit (\cf1\ul Joh_3:1-5\cf0\ulnone ), was that we might have the living hope of salvation. That was made possible by the resurrection of Jesus Christ. As He was resurrected so will we be. As God is the author of our first birth, so is He of our second birth.\par \cf6\fs23\par \i\fs29 This irradiates all the future. \cf2\b Earthly hopes are dying hopes. \cf6\b0 The most that the worldly man can say is, \cf3\b "while I breathe I hope." \cf6\b0 But the Christian's hope is not crushed by death; it is a living hope in that He gives me life. See yonder swimmer tossed about by the waves; he is sinking, but at last they see him; a boat puts off; the cry is raised from the pier head; the rescuers are on their way; he lifts himself once more, he sees the boat sweeping towards him; he has a living hope; he struggles a little longer, until the rescuers are able to pull him into the boat. So it is with our hope; living hope inspires us with courage.\i0 (E. A. Stuart, M. A.)\cf4\fs28\par \par (\cf1\ul 1Pe_1:4\cf4\ulnone ) To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,\par \par \pard\ri90\qc\cf0\b\fs32 RESERVED IN HEAVEN FOR YOU\par \pard\ri90\b0\fs28 (\cf1\ul 1Pe_1:4\cf0\ulnone )\par Your inheritance is reserved.\par Our reservation has been turned in. Our name is written in the Lamb's Reservation book\emdash the book of life. Like a motel it is kept until you get there. If yLVALou do not fulfill the requirements it is canceled at a certain time.\par \par \pard\fi-720\li720\ri90 1.\tab It is an incorruptible inheritance.\par \par \pard\li720\ri90 Greek: \ul aphtartos\ulnone , immortal.\par \cf1\ul 1Pe_3:4\cf0\ulnone "Hidden man of the heart"\par \par Will never be destroyed--no end to it.\par "Lay up your treasures in heaven (\cf1\ul Mat_6:19-20\cf0\ulnone )."\par \par Here nothing lasts. Look at the old home, the antiques. People buy to look at, not use.\par Body dies. Best of men die.\par \par \pard\fi-720\li720\ri90 2.\tab It is an undefiled inheritance\par \par \pard\li720\ri90 Greek: \ul amiantos\ulnone\par \par No bodily imperfections and nothing low, base or unbecoming in your life and conduct.\par No sickness or sin\emdash no temptations or trials.\par \par \pard\fi-720\li720\ri90 3.\tab It is an unfading inheritance\par \pard\li720\ri90\par Its beauty remains forever the same.\par We will not grow tired of it.\par As Israel grew tired of the manna.\par "Gift of God is eternal life (\cf1\ul Rom_6:23\cf0\ulnone )."\par \par \pard\fi-720\li720\ri90 4.\tab It is a reserved inheritance.\par \par \pard\li720\ri90 Greek: \ul tereo\ulnone , to guard, from injury or loss.\par God is guarding our inheritance (\cf1\ul Joh_14:1-3\cf0\ulnone ).\par \par You inherit that which belongs to another, usually it is your parents that own it before you. Our Father has let us inherit this.\par \par Turn in your reservations today.\par \par The religion of Jesus Christ is not a doleful thing. It is a jubilation. The Christian has something to rejoice over; a Savior is born, the sacrifice for sin is offered. Satan is defeated, heaven is opened, hell is silenced, death is conquered, the grave is robbed of its victory, and a crown of glory is waiting which Christ the righteous judge shall give us at that day (\cf1\ul 2Ti_4:8\cf0\ulnone ).\par \emdash Jenkins. Special day sermons. page 24.\par \par \pard\li720\ri90\qc\b\fs32 AN INHERITANCE\par \pLVALard\li720\ri90\b0\fs28\par Pray \cf1\ul Eph_1:17-23\cf0\ulnone We inherit because we are in the family and the Testator died (\cf1\ul Heb_9:14-17\cf0\ulnone ).\par \par \pard\fi-720\li720\ri90 1.\tab Those kept by the power of God (\cf1\ul 1Pe_1:5\cf0\ulnone ; \cf1\ul Heb_3:6\cf0\ulnone ).\par 2.\tab Inheritance is to the "sanctified by faith" (\cf1\ul Act_26:18\cf0\ulnone ).\par 3.\tab To Spirit-filled (\cf1\ul Rom_8:14-17\cf0\ulnone ).\par 4.\tab To the predestined, those who come to and fit into His purpose (\cf1\ul Eph_1:11\cf0\ulnone ; \cf1\ul Rom_8:30-39\cf0\ulnone ).\par \par \pard\li720\ri90 God's saints will persevere (\cf1\ul Phi_1:6\cf0\ulnone ; \cf1\ul Psa_37:24\cf0\ulnone ; \cf1\ul Mat_24:13\cf0\ulnone ; \cf1\ul 2Ti_4:18\cf0\ulnone ; \cf1\ul Joh_6:40\cf0\ulnone ; \cf1\ul Joh_10:28\cf0\ulnone ; \cf1\ul Rom_6:23\cf0\ulnone ; \cf1\ul Joh_2:7\cf0\ulnone ; \cf1\ul 2Ti_1:12\cf0\ulnone ).\par Earnest has already been given (\cf1\ul Eph_1:14\cf0\ulnone ).\par That is the "gift of God" (\cf1\ul Rom_6:23\cf0\ulnone ). Eternal life and the Holy Ghost are synonymous terms.\par Heaven is prepared (\cf1\ul Joh_14:1-3\cf0\ulnone ). It is a place and is prepared for us (\cf1\ul Col_1:12\cf0\ulnone ; \cf1\ul 2Co_5:1\cf0\ulnone ; \cf1\ul Heb_10:34\cf0\ulnone ) Better and more enduring substance.\par \cf1\ul Job_3:17\cf0\ulnone Weary rest and troubles gone.\par \cf1\ul Psa_16:11\cf0\ulnone Full joy and everlasting pleasures.\par \cf1\ul Psa_17:15\cf0\ulnone Be like Him (\cf1\ul 1Jo_3:2-3\cf0\ulnone ).\par \cf1\ul Luk_10:20\cf0\ulnone Name is there.\par \pard\ri90\f4 According to the book of Revelation \i together with Christ\i0 we shall inherit a new name (\cf1\ul Rev_3:12\cf0\ulnone ) and a crown of gold (\cf1\ul Rev_4:4\cf0\ulnone ; cf. \cf1\ul Rev_14:14\cf0\ulnone ). With him we shall reign (\cf1\ul Rev_20:4; Luk_22:30; Rev_5:9-10; Psa_2:8\cf0\ulnone ). In fact, we shall even sit beside Christ on his throne (\cf1\ul Rev_3:21\cf0\ulnone ). \f3\par \pard\ri90\qc\b THE RESERVATION FLVALOR HEAVEN\par \pard\ri90\b0 TEXT: "To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you" (\cf1\ul 1Pe_1:4\cf0\ulnone ).\par \par \pard\fi-720\li720\ri90 1. \tab INTRODUCTION: Heaven is reserved for us through faith in Christ. \cf1\ul 1Pe_1:5\cf0\ulnone affirms this fact. Christ died for our sins and arose for our justification. Stand on this promise. Lean heavily on this promise. Depend on this promise. It will transform your life now, and it will make you ready for the next life. With Christ in your heart, you are saved. Without Him, you are lost. See \cf1\ul Act_4:12\cf0\ulnone ; \cf1\ul Joh_1:11-12\cf0\ulnone ; \cf1\ul Mat_1:21\cf0\ulnone .\par \par 2. \tab Funerals make us touch eternity with our minds. Tragedy makes us reach out for something beyond death with our imagination. Conscience concerning the limitations of this life drives us to a longing for the perfection of heaven. We are compelled to "groan within ourselves, waiting for the adoption, to wit, the redemption of our body. For we are saved by hope" (\cf1\ul Rom_8:23-24\cf0\ulnone ).\par \par 3. \tab Our reservation for heaven is by the word of, and in the name of, and through the grace of an eternal Person who lived and died, and lives again in resurrection promise and power. Christ is alive. We shall live again. This blessed hope is the comfort that keeps the heart that stands beside the little white cross, the brown mound of earth, the small casket, the open grave. In such a day there is sustaining power and hope only in Christ, the Son of God.\par \par 4. \tab To die in the Lord is gain. With the First Resurrection it is great gain.\par \par \pard\fi-720\li1440\ri90 A. \tab It gives us the reserved inheritance (judgment is reserved for the unjust). \cf1\ul 2Pe_2:9\cf0\ulnone .\par B. \tab It gives us incorruption in the place of corruption. \cf1\ul 1Co_15:33\cf0\ulnone .\par C. \tab It gives us immortality in the place of mortality, "For this mortal must put on immortalitLVALy.''\par D. \tab It gives us completeness for our present incompleteness, \ldblquote For now we see through a glass, darkly; but then face to face; now I know in part; but then shall I know even as also I am known".\cf4\par \pard\par \cf1\ul 1Pe_1:4\cf5\ulnone\b What other scriptures relate to the Christian and inheritance? (\ul Rom_8:17\ulnone ; \ul Eph_1:18\ulnone )\par \cf4\b0\par (1Pe 1:5) Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.\par \par \cf1\ul 1Pe_1:4\cf5\ulnone\b What does he mean by kept?\par \cf4\b0\par \cf0 Not all believers are fully aware of this keeping power. They remind me of the man who was afraid to cross the Mississippi River in winter because he was afraid the ice would not hold him up. Then a slay loaded with pig-iron crossed which gave him confidence that it would hold him. Do not fear you can rest in the loving care of Jesus who promised to keep you by His power.\i\par \par On our journey through this world to eternity we are protected by the power of God through faith. The word which Peter uses for protect (phrourein, \i0{\field{\*\fldinst{HYPERLINK "http://www.crossbooks.com/book.asp?strongs=G5432"}}{\fldrslt{\cf1\ul\i <G5432>}}}\cf0\ulnone\i0\f3\fs28 ) is a military word. It means that our life is garrisoned by God and that he stands sentinel over us all our days. The man who has faith never doubts, even when he cannot see him, that God is standing within the shadows keeping watch upon his own. It is not that God saves us from the troubles and the sorrows and the problems of life; but he enables us to conquer them and march on. (Barclay)\par \cf4\par \cf5\b 1Pe 1:5 What is the distinction between salvation as we now experience it and the salvation to be revealed in the last time?\par \cf4\b0\par (\cf1\ul 1Pe_1:6\cf4\ulnone ) Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations:\par \par \cf0 The reason we can rejoice now, though going t LVAL hrough many tribulations is because we know that they are only for a season, and when the trials have been endured we are going to rejoice forever. We also know that there is great benefit in the trials, for God uses them to produce the fruit of His Spirit.\par \cf6\fs23\par \i\fs29 There are many sources of the Christian's great joy, but the particular one here mentioned is the present happiness afforded by a believing expectation of the joys laid up for him in eternity.\i0 (J. Henry Burn, B. D.) \cf0\f4\fs28 (\cf1\ul\b 2Co_13:5\cf0\ulnone\b0 ; \cf1\ul\b Psa_26:2\b0 ; \cf0\ulnone \cf1\ul\b 1Ti_3:10\b0 ; \b Psa_11:5\b0 )\cf6\ulnone\f3\fs29\par \cf4\fs28\par \cf5\b 1Pe 1:6 What are some of the sources of our joy?\par \cf6\b0\f5\fs17\par } LVALÏ{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}{\f2\fnil\fprq2\fcharset161 Gentium Greek;}{\f3\froman\fprq2\fcharset0 Georgia;}{\f4\fnil\fcharset161 Georgia;}} {\colortbl ;\red0\green128\blue0;\red0\green0\blue0;\red255\green0\blue0;\red0\green0\blue255;\red0\green255\blue0;\red128\green0\blue128;} {\stylesheet{ Normal;}{\s1 heading 1;}} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\qc\cf1\lang1033\ul\f0\fs24 1Pe_2:1-10\cf0\ulnone\par \scaps\fs22\par Analysis:\scaps0\emdash Exhortation of the regenerate to nourish themselves with the word of God, and to grow in Christ, to build themselves up on Him and to approve themselves a spiritual priesthood.\fs24\par \pard\cf2\f1\fs29\par \cf3\fs28 (\cf1\ul 1Pe_2:1\cf3\ulnone ) Wherefore laying aside [\cf4 like a filthy garment\cf3 \cf1\ul Zec_3:1-4\cf3\ulnone ] all malice, and all guile, and hypocrisies, and envies, and all evil speakings,\par \par \pard\keepn\s1\cf0 Peter continues his thought from \cf1\ul 1Pe_1:22-25\cf0\ulnone that we have been begotten by the Word and now describes some distinguishing marks that verify that new birth. This section (\cf1\ul 1Pe_2:1-10\cf0\ulnone ) is part of chapter one and belongs there rather than here.\par \par \pard\sa120 Christians should put away once for all the following unloving acts:\par \b Malice\b0\emdash the harboring of evil thoughts against another person. \b Malice \b0 nourishes antagonism, builds up grudges, and secretly hopes that revenge, harm, or tragedy will overtake another. \par \b Deceit\b0\emdash any form of dishonesty and trickery \b Deceit\b0 falsifies income tax returns, cheats on exams, lies about age, bribes officials, and pulls shady deals in business.\par \b Hypocrisy\b0\emdash insincerity, pretense, sham. The hypocrite is a play-actor, pretending to be someone he is not. He pretends to be happily married when his home is actually a battlefield. He pretends to be spiritual on Sundays but he is as carnLVALal as a goat on weekdays. He pretends interest in others but his motives are selfish.\par \b Envy\b0\emdash bare-faced jealousy. Vine defines it as the feeling of displeasure produced by observing or hearing of the advantage or prosperity of others. It was \b envy\b0 that caused the chief priests to deliver Jesus up to Pilate for death (\cf1\ul Mat_27:18\cf0\ulnone ). \b Envy\b0 is still a killer. Some look daggers at others because of their better homes and gardens, smarter clothes, or superior cooking. A man can praise another fellow's new car or speedboat but what he is thinking is, \ldblquote I'll show him. I'll get something better.\rdblquote\par \pard\b Evil speaking\b0\emdash backbiting, malicious gossip, recrimination. Slander is the attempt to make oneself look cleaner by slinging mud at someone else. It may take very subtle forms such as: \ldblquote Yes, she is a lovely person but she has this one failing ... .\rdblquote and then the knife is deftly thrust into her back. Or it may even have a religious pose: \ldblquote I mention this only for your prayer fellowship, but did you know that he ... .\rdblquote and then the character is assassinated.\cf5\b\par \cf3\b0\par \pard\li720\sa120\cf0 No matter how good the meal my wife, Ruth, prepared for me, when I stopped off at McDonald's on the way home and score a couple of Quarter Pounders with large fries\emdash and super-size the whole deal\emdash when I got home, I was not interested in what she had made.\par \pard\sa120 When people stop reading or studying the Word, it's because they're eating the junk food of the world. That's why Peter says, "First lay aside the junk and then you will desire the milk of the Word."\par \pard\cf3 (\cf1\ul Heb_12:1\cf3\ulnone )\par (\cf1\ul 1Pe_2:2\cf3\ulnone ) [\cf4 even\cf3 ] As newborn babes [\cf4 to the same degree\cf3 ], desire the sincere milk of the word, that ye may grow thereby:\par \par \cf0\f0\fs32\ldblquote The Christian may measure his love of God by his love of the \i word\i0 of GodLVAL; it is his personal experience of the love of God that draws him to the word, and what he seeks is an ever-increasing, ever-deepening experience of the \lang1032\f2\'f7\'f1\'e7\'f3\'f4\'fc\'f4\'e7\'f2\lang1033\f0 [graciousness] of the Lord."\par \cf3\f1\fs28\par \pard\qc\cf0\b ASPECTS IN CHRISTIAN LIFE\par \pard\b0\par 1.\tab Babes feeding (\cf1\ul 1Pe_2:2\cf0\ulnone ).\par \par 2.\tab Living stones (\cf1\ul 1Pe_2:5\cf0\ulnone ).\par \par 3.\tab A holy priesthood (\cf1\ul 1Pe_2:5\cf0\ulnone ).\par \par 4.\tab Strangers (\cf1\ul 1Pe_2:11\cf0\ulnone ).\par \par 5.\tab Pilgrims (\cf1\ul 1Pe_2:11\cf0\ulnone ).\par \par 6.\tab Servants (\cf1\ul 1Pe_2:18\cf0\ulnone ).\par \par 7.\tab Sufferers (\cf1\ul 1Pe_2:20\cf0\ulnone ).\par \par [\b that ye may grow thereby\b0 ] This is especially addressed to young Christians who are growing in God. Youth is a time of growth because as a person grows older he ceases to grow. In fact as we grow older we begin to deteriorate. Let us hope that the same is not true spiritually in this case as it is physically. We get off of the milk and start using the meat of an adult but hopefully we will continue to mature in God.\par \pard\fi-360\li360\b\par \pard\fi216\sa60\cf3\b0 (\cf1\ul 1Pe_2:3\cf3\ulnone ) If so be ye have tasted that the Lord \i is\i0 gracious [\cf4 chrestos\cf3 ] \cf4 nourishing, to furnish what is needed. Profitable, fit, good for any use\cf0 .\cf3\par \pard\par \cf0 Peter was referring to \cf1\ul Psa_34:8\cf0\ulnone \ldblquote Oh taste and see that the Lord is good.\rdblquote A taste tells you something about that which you might eat, but it is not enough to satisfy. It is just enough to whet the appetite. But once a spiritual man has a taste he keeps coming back for more. The fact that these have been born again tells you they have tasted, but that is only the earnest of the inheritance.\par \par \cf5\b 1Pe 2:3 How do we taste of the Lord?\par \cf3\b0\par (1Pe 2:4) To whom coming, \i as unto\i0 a living stone, disallowed inLVALdeed of men, but chosen of God, \i and\i0 precious,\par \par \cf0\f3 ALIVE FOREVERMORE\par 1. Alive to quicken (\cf1\ul 1Pe_2:4\cf0\ulnone ) "Lively stones"\par 2. Alive to satisfy (\cf1\ul Joh_6:51\cf0\ulnone ) "Living bread"\par 3. Alive to refresh (\cf1\ul Joh_4:10\cf0\ulnone ) "Living water"\par 4. Alive to keep (\cf1\ul Heb_7:25\cf0\ulnone ) "Living High Priest"\par 5. Alive to save (\cf1\ul Rom_5:10\cf0\ulnone ) "Saved by His life"\par 6. Alive to reproduce (\cf1\ul Gal_2:20\cf0\ulnone ) "Christ lives in me"\par 7. Alive to glorify (\cf1\ul Col_3:4\cf0\ulnone ) "Christ who is our life"\b\par \cf2\b0\f1\fs29\par Jesus is a foundation stone (\cf1\ul Isa_28:16\cf2\ulnone ); a stone that has proven true, a stone most precious for it must be the one all others spring from. As a stone He is firm and immovable. He is the same yesterday, today and forever. He is unmovable and invincible. He is unchangeable and powerful.\par \cf3\fs28\par (\cf1\ul 1Pe_2:5\cf3\ulnone ) Ye also [\cf4 come and\cf3 \cf4 present yourselves\cf3 ], as lively stones, are built up a spiritual house [\cf4 vibrant with life, fitly framed \cf1\ul Eph_2:20-22 \cf0\ulnone \cf4 fitting you in brick by brick, stone by stone\cf3 ] (\cf1\ul Heb_3:6\cf3\ulnone ), an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.\par \par \pard\qc\cf0\f3 WHAT IS A CHRISTIAN LIKE?\par \pard (\cf1\ul Luk_6:47-49\cf0\ulnone ) Kelsey Griffin\par \par JESUS SAID A CHRISTIAN IS LIKE A PRIESTHOOD OF WHICH HE IS THE HIGH PRIEST\par \par We are those who carry God's blessings to others and return their praise and glory to God (\cf1\ul 1Pe_2:5-9\cf0\ulnone ).\par \par \pard\fi-360\li360 (1)\tab Bells and pomegranates: Carry the sound and fruitage of Christ wherever you go. Not a step, Christian, without the sound of the Gospel bell (\cf1\ul Psa_89:15\cf0\ulnone ). Not a day without the smell and taste of spiritual fruit.\par (2)\tab Boldness: We now have boldness and access in confidence through faitLVALh in Him (\cf1\ul Eph_3:12; Heb_4:16\cf0\ulnone ). We have free access to the Divine Presence of God (\cf1\ul Eph_2:18\cf0\ulnone ; \cf1\ul Heb_10:19-22\cf0\ulnone ).\par (3)\tab Devotion: No man can take a priesthood upon himself (\cf1\ul Heb_5:4-5\cf0\ulnone ), and when it is bestowed upon him it is expected that he will be devoted to the Divine Service forever.\par (4)\tab Eternal priesthood: Jesus was made a priest, not on the grounds of a carnal commandment, but by the power of an endless life (\cf1\ul Heb_7:16\cf0\ulnone ). This is a priesthood that was enacted by an oath (\cf1\ul Heb_7:20-21\cf0\ulnone ; \cf1\ul Psa_110:4\cf0\ulnone ). While the priests of the Levitical line were hindered from permanence in office by their death, Jesus holds His priesthood untransmitted and untransmissible [and since we join Him in His priesthood, so will we] (\cf1\ul Heb_7:23-24\cf0\ulnone ).\par (5)\tab Extension of Jesus' life: \par \pard\fi-360\li720 a. A priesthood is an extension of a god. We are the church, the extension of the only true and living God. We are the extension of what He did in His natural body while among us. The ministry of reconciliation has been committed to us (\cf1\ul 2Co_5:19\cf0\ulnone ). We intercede for others, we anoint and pray for the sick, we officiate the sacraments. We teach men God's faith and minister to them His grace. \par b. Wherever we go we are to carry a savor of Christ with us (\cf1\ul 2Co_2:14-16\cf0\ulnone ). Men are to take knowledge of you that "they have been with Jesus (\cf1\ul Act_4:13\cf0\ulnone )." Let it be plain that you have come from within the veil; let the smell of your garments be as a field which the Lord has blessed. \par c. By your holy conversation and upright demeanor you are to show forth the character of your God. His purpose is to make you into the image of His Son (\cf1\ul Rom_8:28-29\cf0\ulnone ).\par \pard\fi-360\li360 (6)\tab Holiness: Our priesthood is a "holy priesthood." "let us draw near with a true heart, in fuLVALllness of faith, having our hearts sprinkled from an evil conscience and our bodies washed in pure water" (\cf1\ul Heb_10:22\cf0\ulnone ). Moral holiness is resemblance to Christ--the spirit of supreme love to God, and self-sacrificing love for man.\par (7)\tab Ideal of God was to have a kingdom of priests (\cf1\ul Exo_19:5-6\cf0\ulnone ; \cf1\ul Rev_5:10\cf0\ulnone ).\par (8)\tab Living: As they fitted the stones of the original temple (\cf1\ul 1Ki_6:7\cf0\ulnone ) in the field and assembled it in the city, so this living temple is now being prepared and will someday be assembled in that Holy city. Now He is fashioning, squaring, polishing. Now there is the sound of axe and hammer.\par (9)\tab Mediator: You are to speak with God on man's behalf, and bring down the blessing upon the sons of men among whom you dwell. The priests lips are to keep knowledge (\cf1\ul Mal_2:7\cf0\ulnone ) and hold fast the faith once delivered to the saints.\par (10) Motive: The one motive of the Christian in his priesthood must always be to reveal to men and to bring them to submit to the One Priest, the Lord Jesus Christ, as He ministers in and through His Church.\par \pard\par \pard\li360 One High Priest, Jesus, the anointed of the Father. When He was on the earth, "in the days of His flesh," He ministered to men through His natural body (\cf1\ul Heb_5:7\cf0\ulnone ). He interceded for them with God, and instituted and offered the only acceptable sacrifice. By that sacrifice He speaks God's words (\cf1\ul Heb_1:1-2\cf0\ulnone ), and does among men God's works.\par \pard\fi-360\li360 (11) Privileges and responsibility of the priesthood: Peter tells both of the privileges possessed by believers, and of the services which they ought to render. The privilege is to come into the presence of God, and the responsibility is to carry to others what God gives us when we are in His presence.\par (12) Rest: The ultimate goal of God was to dwell with man, and this is His rest. He cannot rest however until the workLVAL is complete.\par (13) Revelation: It is in the temple that God reveals Himself when the priests have prepared the house. We are that temple and God will reveal Himself to the world through the spiritual sacrifices of these living stones.\par (14) Royal priesthood: Aaron's priesthood could not combine king and priest, but we have both because Jesus is after the order of Melchisedec.\par (15) Spiritual house: We are called a spiritual house in opposition to the old material house in which the emblem of the Divine presence shone forth in the midst of Israel, that temple in which the Jew delighted, counting it to be beautiful for situation and the joy of the whole earth. Now we are the temple of the Holy Ghost. Men are to see the same beauty of holiness in our lives. "Be ye holy, for I am holy."\par (16) Spiritual sacrifices, acceptable to God. Praise of the Lamb's finished work; righteousness (\cf1\ul Psa_4:5\cf0\ulnone ); words (\cf1\ul Hos_14:2\cf0\ulnone ); lifting up holy hands in prayer, prayer which is made acceptable through Jesus our High Priest, and our bodies offered as a living sacrifice (\cf1\ul Heb_13:15\cf0\ulnone ; \cf1\ul Rom_12:1-2\cf0\ulnone ). God is looking for the sacrifice of a contrite and broken heart (\cf1\ul Psa_51:17\cf0\ulnone ). We are to show forth the praises of Him who brought us out of darkness into this marvelous light. He is not only asking prayer and praise, He asks alms to those in need, mercy to those in need, visitation of the sick and widows (\cf1\ul Jam_1:27\cf0\ulnone ).\par (17) Temple where the priest functions is a place of (a) the dwelling-place of Deity, (b) the meeting place of God and man, (c) place of sacrifice from its offering to its final application, (d) the place of Divine Manifestation of the glory of God's nature. It is a place where the light is shone on the bread [word] of God, and where the atmosphere is charged with the incense of praise.\par \par \pard\par \pard\qc WHAT IS A CHRISTIAN LIKE?\par \pard (\cf1\ul Luk_6:47-49\cfLVAL0\ulnone ) Kelsey Griffin\par \par JESUS SAID A CHRISTIAN IS LIKE STONES OF WHICH HE IS THE SPIRITUAL HOUSE\par \par Peter called us "lively stones." We fit together to make God a place of worship (\cf1\ul 1Pe_2:5\cf0\ulnone ).\par \par \pard\fi-360\li360 (1)\tab Framed: The stones have to fit together. They are not a pile of stones thrown on top of each other. They are carefully placed. Cohesion is necessary, contact, support and mutual attachment is part of the Church. Detached stones are mere rubble (\cf1\ul Eph_2:19-22\cf0\ulnone ).\par (2)\tab Glory of the building, seen in the beauty of polished stone, in the ornate, and in those "magnifical (\cf1\ul 1Ch_22:5\cf0\ulnone )" stones to be exhibited, were obtained at a great price. It took a lot of sacrifice on the part of the stone, it took a lot of friction and pressure of the polisher, and it took a tremendous sacrifice to get the beauty of the church to the place it now is. Very beautiful, but at what a cost! When you see a Christian sparkling with heavenly beauty you know there has been a lot of suffering.\par (3)\tab Growth: The church, built of lively stones is rising slowly in the midst of the world, noiselessly and unobserved by the majority of men. Century after century has contributed its quota to the pile, and it will continue to increase in symmetry and perfection, until with the last man the edifice will be complete (\cf1\ul Rom_11:25 \i play-ro-mah\cf0\ulnone\i0 ).\par (4)\tab Marks of the workman's tool are seen on the stone. They cannot be left in their rough condition. We are to bear in our bodies the marks of the Lord Jesus (\cf1\ul 2Co_4:10-11\cf0\ulnone ).\par (5)\tab Pillars are often not seen though they have a great responsibility in holding all together. Here we see strength, grace, and beauty combined.\par (6)\tab Planning is required if the stones fit into their rightful place. They cannot be haphazardly thrown together.\par (7)\tab Quarry: Do not forget the pit from whence you were dug (\cf1\ul IsaLVAL_51:1\cf0\ulnone ).\par (8)\tab Rejects: In Solomon's quarries there are still stones, long abandoned which were squared and dressed. However, they did not work out for some reason. There was a flaw that caused them to be rejected. There they lie, neglected and forgotten. The building they were elected for has been built without them.\par (9)\tab Shape: As we approach the temple our attention is arrested by some huge, unshapely blocks of stone, sharp-angled, and disfigured here and there with mud. But it is their roughness and nature that yields themselves to the tools and skill of the workman. Others are ornate and polished. The Master builder is the one to decide how they will be.\par \pard\fi-360\li720\tx720\'b7\tab Wall stones must bear up a lot of burden.\par \pard\par LIVELY STONES is an apt illustration from the Rock man Peter\par \cf3\f1\par (\cf1\ul 1Pe_2:6\cf3\ulnone ) Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.\par \par \cf0 Jesus is the stone necessary for this building, useful in the spiritual building of lively stones. He was chosen of God and called chief corner stone (\cf1\ul Eph_2:20\cf0\ulnone ) because He adorns and strengthens the building. He unites all the parts. He keeps all together [by Him all things consist (\cf1\ul Col_1:17\cf0\ulnone )]. It was laid in Zion or Jerusalem and could not start somewhere else. He is the only foundation of hope, and those who build on any other foundation will in the end be disappointed. He is a tried stone, a sure foundation.\par \cf3\par (1Pe 2:7) Unto you therefore which believe \i he is\i0 precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,\par \par \cf0 Christians are known as believers because faith in Him is the first requirement and of greatest importance. To the believer He is everything, all their hopes are bound up in HimLVAL. They are dependent upon Him each day.\par \par \i They are brought into a condition where they can appreciate his worth. To see the value of food, we must be hungry; of clothing, we must be exposed to the winter's blast; of home, we must be wanderers without a dwelling-place; of medicine, we must be sick; of competence, we must be poor. So, to see the value of the Savior, we must see that we are poor, helpless, dying sinners; that the soul is of inestimable worth; that we have no merit of our own; and that unless some one interpose, we must perish. Every one who becomes a true Christian is brought to this condition; and in this state he can appreciate the worth of the Savior. In this respect the condition of Christians is unlike that of the rest of mankind\emdash for they are in no better state to appreciate the worth of the Savior, than the man in health is to appreciate the value of the healing art, or than he who has never had a want unsupplied, the kindness of one who comes to us with an abundant supply of food.\i0 (Barnes Notes)\par \par \f0\fs32 Christianity is not satisfied with partial and superficial improvements; it demands inflexible severity toward the old man, and insists upon it that impurity in every shape and form shall be exposed and struggled with.\f1\fs28\par \cf3\par (1Pe 2:8) And a stone of stumbling, and a rock of offence, \i even to them\i0 which stumble at the word, being disobedient: whereunto also they were appointed.\par \par \cf0 This stone was meant to be for their salvation, but if it is refused it becomes the stone of their ruin. The question is \ldblquote What will you do with Christ,\rdblquote not will you have anything to do with Him. We cannot be indifferent to Him.\par \cf3\par \cf0 These were EXPERTS at the law\par Ex=An unknown object\par Spurt=A drip under pressure\par Expert is an unknown drip.\par An expert is anyone more than fifty miles from home.\b\par \cf3\b0\par (\cf1\ul 1Pe_2:9\cf3\ulnone ) But ye \i are\i0 a chosen generation [\cfLVAL1\ul Deu_14:2;\cf0\ulnone \cf1\ul Deu_26:18\cf3\ulnone ], a royal [\cf4 kingly\cf3 ] priesthood, an holy [\cf4 dedicated consecrated\cf3 ] nation, a peculiar people [\cf4 a people for an acquired possession, God's own purchased \cf1\ul 1Co_6:19-20\cf4\ulnone amp\cf3 ]; that ye should shew forth [\cf4 broadly proclaim, set forth (\cf1\ul Act_1:8\cf4\ulnone )\cf3 ] the praises [\cf4 excellencies, the wonderful deeds and display the virtues and perfections \cf3 ] of him who hath called you out of darkness into his marvellous light: \cf0 [\cf4 to tell others of the night-and-day difference he made for you-- \par \pard\fi-360\li360 from nothing to something, from rejected to accepted. \par Friends, this world is not your home, so don't make yourselves cozy in it. Don't indulge your ego at the expense of your soul\cf0 ]\par \pard\cf3\par \pard\fi360\cf0\b But ye are a\'85people for acquisition.\b0\emdash With reference to \cf1\ul 1Pe_2:5\cf0\ulnone , the Apostle describes the glory of the Christian state as contrasted with the lot of unbelievers, both because of their guilt and in accordance with the Divine appointment. He refers back to \cf1\ul Exo_19:6\cf0\ulnone which at time of Moses was a promise given to Israel.\par \lang1032\f4\par \lang1033\f1 Applied to the Christian Church, it signifies the totality of those begotten of the same incorruptible seed, and having one Spiritual Father, \cf1\ul 1Pe_1:3\cf0\ulnone , \cf1\ul 1Pe_1:23\par \cf0\ulnone The Christian Church is a company chosen out of the great mass of humanity, destined to salvation and glory and resting on a foundation stone which is also chosen \lang1032\f4\'ea\'eb\'e5\'ea\'f4\'fc\'f2\lang1033\f1 , \cf1\ul 1Pe_2:4\cf0\ulnone . They constitute a royal priesthood just because they belong to the one family of the children of the great God. The Hebrew has \ldblquote a kingdom of priests,\rdblquote wherein God the King governs and animates all things. The priestly character is, however, the leading idea. You all may freely draw nLVALear to God, sacrificing, praying, and blessing, cf. \cf1\ul Rev_1:6\cf0\ulnone ; \cf1\ul Rev_5:10\cf0\ulnone . But because you have community of life with Him, and are the image of Him who rules in heaven, \cf1\ul 1Pe_3:22\cf0\ulnone , you enjoy in Him also the prerogatives of royalty and government. Even now you must no longer serve the world, with Christ you may overcome the flesh, the world and the devil; your position as rulers will hereafter be completely fulfilled \par \par You are a holy congregation in the midst of this sin-stained world, you are cleansed by the blood of Christ, sanctified by the Spirit of God, \cf1\ul 1Pe_1:2\cf0\ulnone , abide in holiness by renouncing the world and growing in brotherly love, \cf1\ul 1Pe_1:22\cf0\ulnone .\par \par You are a peculiar people [eis per-ee-poy'-ay-sis lah-os] a people acquired for possession, a title of great honor. As God had acquired the people of Israel by taking them from the Egyptian house of bondage, so He has acquired the Church of the New Testament by the blood of Jesus Christ. Peter next specifies the end for which God did choose them as His own and accord to them such high immunities, not that they should seek therein their own glory, but that they should glorify God. Cf. \cf1\ul Mat_5:16\cf0\ulnone . \par \b That ye should publish\b0 , to publish forth, to tell out, to give wide-spread publicity to what takes place within, cf. \cf1\ul Tit_2:14\cf0\ulnone ; \cf1\ul Eph_2:10\cf0\ulnone . This must take place by word and deed, not only by called teachers but by the entire community of believers.\par \b The virtues.\b0 The a\lang1032\f4\'f1\'e5\'f4\'e1\'df\lang1033\f1 of God are those attributes of God which shine forth from the work of our free calling and the whole contrivance of our salvation. The connection suggests more particularly His Omnipotence which removes every obstacle, and His mercy which condescends to the most degraded slave of sin. The last attribute, in particular, was expressed in the appearing of Christ. BelieviLVALng congregations should be both the trumpets and mirrors thereof.\par \pard\lang1032\f4\par \lang1033\f1 Believers have been translated out of darkness into His holy and blessed communion of light; their understanding is therein enlightened, their will sanctified and their conscience filled with peace. It is a wonderful Light as to origin, nature and effect, since it makes of sinners the children of God. \ldblquote It discovers wonderful things and cannot be seen by the worldly-minded.\rdblquote Roos. \ldblquote It is wonderful, just as to one coming out of long darkness the light of day would be wonderful.\rdblquote de Wette.\cf3\par \par (\cf1\ul 1Pe_2:10\cf3\ulnone ) Which in time past \i were\i0 not a people, but \i are\i0 now the people of God: which had not obtained mercy, but now have obtained mercy.\par \par \cf0 Both Paul and Peter use \cf1\ul Hos_1:6\cf0\ulnone ; \cf1\ul Hos_1:9; Hos_2:23\cf0\ulnone and refer them to Gentiles (\cf1\ul Rom_9:25\cf0\ulnone ) though it was originally written to the Jews that had been rejected by God and were restored to favor. The same thing can more literally be said of Gentiles however for they were not a people and God had mercy on them. We were strangers from the covenants of promise (\cf1\ul Eph_2:12\cf0\ulnone ).\cf3\par \par \pard\sa120\cf0 Guess what. Our text tells us you are in the ministry every bit as much as I am\emdash for we are \i all\i0 chosen to be a royal priesthood.\par "Wait a minute," you say. "How can I be in the ministry? I've never been ordained."\par Really? Didn't Jesus say, "You have not chosen Me, but I have chosen you and \i ordained\i0 you that you should go and bring forth much fruit" (see \cf1\ul Joh_15:16\cf0\ulnone )?\par "Well," you say, "if I'm an ordained minister, where's my office?"\par If you work at a bank, your office is in a bank. If you work at Wal-Mart, it's at Wal-Mart. If you go to school, your office is your campus. You see, the Lord ingeniously has positioned his pastors in places "professionLVALal pastors" like me could never go.\par When we understand this, it changes everything because we see ourselves not as a banker, a student, or a truck driver, but as a minister of the gospel who has been subversively placed in a given arena to make an impact for the kingdom. Truly, we are a royal priesthood, ordained and assigned by no less than the King of kings.\par \pard\cf3\par \pard\qc\cf1\ul\f0\fs24 1Pe_2:11-17\cf0\ulnone\par \scaps\fs22 Analysis:\scaps0\emdash Exhortation to show our election of grace in the various relations of the life of our pilgrimage, primarily with respect to established authority.\fs24\par \pard\cf3\f1\fs28\par (\cf1\ul 1Pe_2:11\cf3\ulnone ) Dearly beloved, I beseech \i you\i0 as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;\par \par \pard\fi360\cf0 Peter in the second part of the Epistle, \cf1\ul 1Pe_2:11\cf0\ulnone , resumes the thought that believers are citizens of another fatherland, and only strangers here on earth, cf. \cf1\ul 1Pe_1:1\cf0\ulnone . This fundamental view of the Apostle runs through the whole Epistle; on it are based the exhortations which follow. It must, consequently, be of the highest importance that we should constantly keep up a lively sense of our status as strangers. It belongs to the most noble and powerful incentives to sanctification, cf. \cf1\ul Php_3:20\cf2\ulnone -21; \cf1\ul Gal_4:26\cf2\ulnone ; \cf1\ul Eph_2:19\cf0\ulnone .\par \pard\cf3\par (1Pe 2:12) Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by \i your\i0 good works, which they shall behold, glorify God in the day of visitation.\par \par \cf0 Peter encourages the saints to continue worshipping God and living for Him regardless of the reaction from the Gentiles, for though they speak evil of you now, there will come a day when all the world are going to admit and recognize that this people were right and they were wrong. Every knee is going to bow and every tongue cLVALonfess at come future day that Jesus Christ is Lord. At that same day they will acknowledge His own as the people of God.\par \cf3\par (1Pe 2:13) Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme;\par \par \cf0 There are all kind of ordinances that people have a tendency to dislike. There are traffic laws and licenses to fish, hunt, or a multitude of other things. Peter said we should obey these ordinances, not just for the laws sake, but the sake of Jesus Christ. Paul made it even stronger in Romans 13, declaring that the authorities over us were from God Himself.\par \par \cf5\b 1Pe 2:13 Can we verify that? Are there ordinances you do not like?\par \cf3\b0\par (1Pe 2:14) Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.\par \par \cf0 Though men might say that the governor was voted on by the people, Peter said they were sent by God to keep order, punish the evil and reward the good. When we are obedient to these for the Lord\rquote s sake it puts a whole new light on our keeping the law.\par \cf2\fs23\par \pard\sa120\cf0\fs28 \i Since they were under Roman law, they were to obey it. Although Rome intended that their laws should be just, they were not. Remember that Roman law crucified Christ and persecuted the early Christians; yet Rome boasted loudly about justice. It sounds like modern America where religion\emdash that is, the preaching of the Word of God\emdash is very politely being suppressed. Are we to rebel against the government? No. We are to obey the laws of the land.\i0 (McGee)\par \pard\cf2\fs23\par \cf3\fs28 (1Pe 2:15) For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:\par \par \cf0 It is not just the will of the government, or of those who place the ordinances, but the will of God that comes into play here. It is His will that we be peaceable people, honest and faithful to Him and to our LVALgovernment. \par \cf2\fs23\par \cf0\i\fs28 Obviously he was not telling believers to compromise their consciences; as Peter had told the high priest years earlier, "We must obey God rather than any human authority" (\cf1\ul Act_5:29\cf0\ulnone ). But in most aspects of daily life, it was possible and desirable for Christians to live according to the law of their land.\i0 (LASB)\cf2\fs23\par \cf3\fs28\par (1Pe 2:16) As free, and not using \i your\i0 liberty for a cloke of maliciousness, but as the servants of God.\par \par \cf0 This is one of the problems the early church faced in teaching that we are saved by the grace of God and not by works. Such is a wonderful truth but like any other great revelation there are those who will take it too far and misunderstand. That is why Paul had to explain that he was not advocating sin that grace might abound (\cf1\ul Rom_6:1\cf2\ulnone -2\cf0 ) because it sounds like that on the surface and I am sure there were those who heard him and took him to mean that.\i\par \par Here our apostle answers an objection, which he foresaw the Christian Jews ready to make against this duty of subjection, namely, "that they were a free people, as Jews, and ought to preserve their liberty, and own no governors that were not of their own nation: and as Christians they looked upon themselves as Christ's freemen:" whereas Christian liberty exempts no man from the duty of civil subjection: the liberty Christ has purchased for believers is a freedom from sin and Satan, from sinful servitude: Christ makes all his subjects free, but it is with a freedom from spiritual bondage, and not from civil subjection; consequently, to plead our Christian liberty in bar to that obedience which we owe our superiors and governors, either civil or ecclesiastical, is to use our liberty for a cloak of maliciousness, and as a covering for that disobedience which is hateful to God, and injurious to mankind, as being destructive of order and government, which is the beauty and the bond of human LVALsociety.\i0 (Burkitt)\par \cf3\par (1Pe 2:17) Honour all \i men\i0 . Love the brotherhood. Fear God. Honour the king.\par \par \cf2 Peter now closes out his discussion on being a pilgrim and stranger in the earth. He has shown that the Christian pilgrim walks counter to this world.\par \cf3\par \pard\fi360\cf5\b What is necessary to walk as a pilgrim on earth?\cf0\b0 \par 1. Abstaining from fleshly lusts; \par 2. Obeying all human governments; \par 3. Patiently suffering wrong.\emdash Which are the marks that a Christian is a stranger and pilgrim here? \par Consider, (\i a\i0 ) his speech; (\i b\i0 ) his carriage; (\i c\i0 ) his manners; (\i d\i0 ) his aims.\emdash The Christian state a continuous warfare, \cf1\ul Job_7:1\cf0\ulnone ; \cf1\ul Psa_24:8\cf0\ulnone 1. the enemies; 2. the weapons; 3. the victory.\emdash Walk as lights in the heathenish-minded world!\emdash The manifold days of visitation.\emdash The Christian\rquote s demeanour towards the secular power.\emdash How to shut up most effectually the mouth of the ignorant?\emdash The Pharisaic hearts that make liberty the cloak of maliciousness.\emdash True liberty a blessed bondage before God.\emdash The four main points of a good conversation in this world.\emdash Why and how we should, as Christians, give honour to all men?\par \pard\cf3\par \pard\qc\cf1\ul\f0\fs24 1Pe_2:18-25\cf0\ulnone\par \scaps\fs22 Analysis:\scaps0\emdash Exhortation of believing servants to self-denying obedience in doing and suffering after the example of Christ.\fs24\par \pard\cf3\f1\fs28\par (1Pe 2:18) Servants, \i be\i0 subject to \i your\i0 masters with all fear; not only to the good and gentle, but also to the froward.\par \par \cf0 In those days of slavery they were concerned with masters and servants. In our day it is employer, employee relationships that we are to be concerned about (\cf1\ul Eph_6:5-9\cf0\ulnone ; \cf1\ul Col_3:22-25\cf0\ulnone ). We are to work for them as though it were working for Christ.\par \cf2\fs23\par \i\fs2LVAL9 Our obligations to relative duties are not to be gauged by the character of the person to whom they are performed.\i0 (J. J. S. Bird)\par \par \cf5\b 1Pe 2:18 What should our attitude be toward our employer?\par \cf3\b0\fs28\par (1Pe 2:19) For this \i is\i0 thankworthy, if a man for conscience toward God endure grief, suffering wrongfully.\par \par \cf0 Slaves were very likely to be abused by their masters, and had no recourse when they were wronged. Peter shows them [or employees today] that God sees the mistreatment and approves of them which is a greater blessing than anything they could receive in this world. When we have the favor of God we do not need the favor of men. \par \cf3\par (1Pe 2:20) For what glory \i is it\i0 , if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer \i for it\i0 , ye take it patiently, this \i is\i0 acceptable with God.\par \par \cf0 These slaves were probably buffeted because they were Christians and were thus found to always follow His dictates rather than those of the heathen. This might include worshipping in the idol temples which the Christian would refuse to do. \par \cf3\par \cf0 DO WELL AND SUFFER FOR IT\par See also \cf1\ul 1Pe_3:14\cf0\ulnone ; \cf1\ul 1Pe_4:14-16\cf0\ulnone\b\par \cf2\b0\fs23\par \i\fs29 This is another verse in this epistle which carries the true hallmark of consonance with the teachings of Jesus Christ, who in the Beatitudes blessed, not those who were persecuted, but those who were persecuted "for righteousness sake" (\cf1\ul Mat_5:10\cf2\ulnone ), there being no honor for those who, through their own sins, might have been persecuted. \cf1\ul Mat_5:11\cf2\ulnone also carries the same qualification regarding the blessing of those who are reproached "falsely."\par \i0 (Coffman's Bible Commentary) \fs23\par \cf3\fs28\par (1Pe 2:21) For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:\par \paLVALr \pard\fi360\cf0\b [\cf3 Leaving us an example\cf0 ] The word rendered "example"\i hupogrammon\i0 (NT:5261) occurs nowhere else in the New Testament. It means properly "a writing copy," such as is set for children; or an outline or sketch for a painter to fill up; and then, in general, an example, a pattern for imitation. Jesus came at it the other way (\cf1\ul\b0 Joh_15:4-5\cf0\ulnone\b ) \cf5 WORDS TEACH; EXAMPLES DRAW\par \cf6 Example has more effect than precept.\par \cf1\ul Rom_6:17\cf4\ulnone\ldblquote Whereto ye were delivered.\rdblquote\par \pard Let it be more than a creed to be believed\emdash let it be a life you live\emdash put it in shoe leather\par \par \cf5 1Pe 2:21 In what ways can you become like Jesus?\par \cf3\b0\par (1Pe 2:22) Who did no sin, neither was guile found in his mouth:\par \par \cf0 One of the things a slave was tempted with more than anything else would be deceit and guile. Peter tells them that they should follow the example of Christ who was mistreated as the slave often time was, yet He did not have any deceit or guile. Even the devil could find nothing in Him.\par \cf2\fs23\par \i\fs29 With his pure and spotless innocency; he did no sin, therefore could not suffer for doing evil; no guile was found in his mouth neither in his expressions, nor in his actions; he never did ill either in word or deed, but was a perfect pattern of unblamable holiness.\i0 (Burkitt)\par \cf3\fs28\par (1Pe 2:23) Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed \i himself\i0 to him that judgeth righteously:\par \par \cf0 Jesus was often reviled. They said He was a glutton, a winebibber and friend of sinners. They claimed He cast out devils by Beelzebub the prince of devils. They said He was a Samaritan and had a devil. He was reviled on the cross by one of the thieves and by those who stood around. Yet not one time did He retaliate.\par \cf2\fs23\par \fs29 \i Although Jesus submitted to Pilate's judgment, he did so iLVALn the full realization that Pilate had no power but from above (\cf1\ul Joh_19:11\cf2\ulnone ).\i0 (Coffman)\fs23\par \cf3\fs28\par (1Pe 2:24) Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.\par \par \cf0 Jesus bare our sins in His body which left us an example since He suffered for us (\cf1\ul 1Pe_2:21\cf0\ulnone ). Not only did Jesus have no sin imputed to Him (\cf1\ul 1Pe_2:22\cf0\ulnone ) but He did not commit any sin. Though there was no fault found in Him He bore our sins as Isaiah said (\cf1\ul Isa_53:12\cf0\ulnone ) He bare the sins of many and (\cf1\ul Isa_53:10\cf0\ulnone ) His soul was made an offering for sin.\par \b\par [Should live unto righteousness]\b0 \i That righteousness should be our master now, as sin was before. He is speaking still to servants who were under an oppressive yoke, and were cruelly used by their masters, scourged, buffeted, and variously maltreated. \par \i0 \par \b [By whose stripes ye were healed]\b0 \i The apostle refers here to \cf1\ul Isa_53:4-6\cf0\ulnone ; and he still keeps the case of these persecuted servants in view, and encourages them to suffer patiently by the example of Christ, who was buffeted and scourged, and who bore all this that the deep and inveterate wounds, inflicted on their souls by sin, might be healed.\i0 (Adam Clarke)\par \cf3\par (1Pe 2:25) For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.\par \par \cf0 Peter reminds the slaves of what they used to be, before Jesus Christ changed their lives. They were as lost sheep that knew not the way, when Jesus found them and returned them to the fold.\par \par Peter had denied Jesus three times so Jesus admonished him three times to feed His sheep. Thus \cf1\ul Isa_53:6\cf0\ulnone would have special meaning to him. He had heard Jesus teaching about being the shepherd of the sheep and the sheep hearing His voice.\par LVAL.\cf2\fs23\par \cf5\b\fs28 1Pe 2:25 In what way are Christians like sheep?\par \cf3\b0\par \par } LVALÏ{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}{\f2\fswiss\fprq2\fcharset0 Arial;}{\f3\froman\fprq2\fcharset0 Georgia;}{\f4\fnil\fcharset2 Symbol;}} {\colortbl ;\red0\green128\blue0;\red255\green0\blue0;\red0\green0\blue255;\red0\green0\blue0;\red0\green255\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\qc\cf1\lang1033\ul\f0\fs24 1Pe_3:1-7\cf0\ulnone\par \scaps\fs22 Analysis\scaps0 :\emdash Exhortations addressed to married people, enjoining duties affecting their mutual relations, from a Christian point of view\par \fs24\par \pard\cf2\f1\fs28 (\cf1\ul 1Pe_3:1\cf2\ulnone ) Likewise, ye wives, \i be\i0 in subjection to your \cf3 own \cf2 husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives;\par \cf4\f2\fs20 In the same spirit [of the sheep] you married women should adapt yourselves to your husbands, so that even if they do not obey the Word of God they may be won to God without any word being spoken, simply by seeing the pure and reverent behaviour of you, their wives. Your beauty should not be dependent on an elaborate hair-do, or on the wearing of jewellery or fine clothes, but on the inner personality - the unfading loveliness of a calm and gentle spirit, a thing very precious in the eyes of God. \par \cf2\f1\fs28\par \pard\sa120\cf0 A changed life speaks loudly and clearly, and it is often the most effective way to influence a family member. Peter instructs Christian wives to develop inner beauty rather than being overly concerned about their outward appearance. Their husbands will be won over by their love. This does not mean that Christian women should be careless about their appearance; it is good to take care of oneself and look one's best. But far more important is the developing of an inner spirit of godliness. Live your Christian faith quietly and consistently in your home, so that your family will see Christ in you. True beauty begins insidLVALe (\cf1\ul Pro_31:30\cf0\ulnone ).\par \pard\cf2 \par \cf5\b 1Pe 3:1 What are the consequences of obedience to authority and what are the consequences of disobedience?\par \cf2\b0\par \cf0\f3 SUBMISSION (Major theme in First Peter)\par \cf1\ul 1Pe_2:13 \cf0\ulnone Submit to ordinances because when you submit to the government you submit to God\cf1\ul\par 1Pe_2:18 \cf0\ulnone Slaves submit to masters \par \cf1\ul 1Pe_3:1; 1Pe_3:5 \cf0\ulnone Wives submit to husbands \cf1\ul\par 1Pe_3:22 \cf0\ulnone All powers submit to Jesus He committed Himself (submitted) to suffering so that now He can submit to us (\cf1\ul 1Pe_2:23\cf0\ulnone ) "Not my will."\par \cf1\ul 1Pe_5:5 \cf0\ulnone Younger submit to elders All submit to each other (\cf1\ul Eph_5:21\cf0\ulnone ) \par Submit to suffering\par Submit to His example \i hupogrammon\i0 (\cf1\ul 1Pe_2:21\cf0\ulnone ) follow His steps or submit to His way\par Obedient children (\cf1\ul 1Pe_1:14\cf0\ulnone )\par We submit like sheep (\cf1\ul 1Pe_2:25\cf0\ulnone ) you have returned or submitted to the Shepherd\par Leaders submit to ministry (\cf1\ul 1Pe_5:2\cf0\ulnone )\par Humble yourself (\cf1\ul 1Pe_5:6\cf0\ulnone )\par \par There is no progress without submission\par Families are disfunctional when wives do not submit to husbands and husbands do not submit to wives; when children do not submit to parents and parents do not submit to children.\par \par Industry is based on submission which is called supply and demand. Companies submit to customers and customers submit to companies. \par Sign on car "No authority; no fear." Try that!\par \par The body functions through submission. What is cancer? Cells that stop responding; that will not submit to the system.\par Look at what Robert Mogabe has done to his country because he wants everybody to submit to him but he does not want to submit to anyone else.\par \par Churches grow and make progress only to the extent the leaders and members submit to one another.\par \par What is an orchesLVALtra? A number of musical instruments submitting to a melody and together producing music.\par \par \i A constant submission to the divine will should be the very atmosphere in which a Christian lives. \par \par \cf1\ul Mat_6:10\cf0\ulnone\par To be in the Kingdom is to obey the will of God. Immediately we see that the Kingdom is not something which primarily has to do with nations and peoples and countries. It is something which has to do with each one of us. The Kingdom is in fact the most personal thing in the world. The Kingdom demands the submission of my will, my heart, my life. It is only when each one of us makes his personal decision and submission that the Kingdom comes.\par \par \cf1\ul Mat_11:28-30\cf0\ulnone\par Jesus invites us to take his yoke upon our shoulders. The Jews used the phrase the yoke for entering into submission \par \cf2\i0\f1\par (1Pe 3:2) While they behold your chaste conversation \i coupled\i0 with fear.\par \par \cf0 The woman will have far more influence on her husband with her reverential behavior than by all the talking she might try. Often a woman feels she can talk her husband into being a Christian, but that seldom happens for a man will be affected more by her life. \par \cf4\fs23\par \cf0\fs28 The Bible keeps its teaching on marriage very simple. The real issue is not knowing what to do\emdash it's doing what we know.\cf4\fs23\par \pard\sa120\cf0\fs28 Yet it only takes a few minutes to study everything Jesus said concerning marriage.\par \pard\cf2\par (1Pe 3:3) Whose adorning let it not be that outward \i adorning\i0 of plaiting the hair, and of wearing of gold, or of putting on of apparel;\par \par \cf0 It is interesting that there are more admonitions to women concerning dress and jewelry from the heathen world than there is in the Bible. Such adornment has always been associated with loose living and men have not wanted their wives to attract other men whether they are in the church or not. Thus this has been a universal problem for thLVALousands of years and not merely a problem among Christians.\i\par \par An amulet is anything worn as a charm or protection against evil, disease, witchcraft, snakebite, poison and other perils, bodily or spiritual. In fact, the wearing of jewelry and all manner of facial and bodily ornaments has its deepest origin in this superstition \i0 (Zondervan v. 1, p. 151).\b\par \cf4\b0\fs23\par \cf2\fs28\par (1Pe 3:4) But \i let it be\i0 the hidden man of the heart, in that which is not corruptible, \i even the ornament\i0 of a meek and quiet spirit, which is in the sight of God of great price.\par \par \cf0 The adorned spirit, manifesting a godly life and a humble attitude is more attractive than all the jewelry a woman could put on her body. In fact the jewelry would be more likely to attract other men than her husband for he is more attracted to her spirit.\par \cf2\par \cf5\b 1Pe 3:4 How does our appearance expose our spirit or attitude?\par \cf2\b0\par (1Pe 3:5) For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands:\par \par \cf0 When husband and wife work in harmony with each other and each is mutually concerned about the welfare of the other the wife will automatically desire to please her husband and the man will respond naturally with making his wife secure and content. Then the family unit will resemble a well tuned musical instrument that exhibits the joyful sound (\cf1\ul Psa_89:15\cf0\ulnone ).\i\par \cf2\i0\par (1Pe 3:6) Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement (\cf0\f3 let nothing terrify you [\cf4\i not giving way to hysterical fears or letting anxieties unnerve you\cf0\i0 ]\cf2\f1 ).\par \par \cf0 Sarah had no natural daughters, but as Peter looked at her he could see that all these Christian women of his day were the daughters of Sarah. As faith made her husband a great man, so it made her a gLVALreat woman. She was willing to take second place and was happy with her role given to her by God. Peter says she DID WELL. She did well as a wife, fulfilling her marital duties. She did well as a hostess, feeding the guests that came to visit her husband. She did well as a mother for her son grew up to be a great man.\par \par Peter also says of her that she was not afraid with any amazement. She did not panic at the trials of life and lived calmly, without fear of loss of her security. She lived the life of a pilgrim, traveling all the time and living in tents. She lived with a quiet, trusting confidence in God.\par \cf2\par \cf5\b 1Pe 3:6 What is the purpose of his statement, "not afraid with any amazement?"\par \cf0\b0\par \cf2 (1Pe 3:7) Likewise, ye husbands, dwell with \i them\i0 according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.\par \par \cf0\f3 As women they lack some of your advantages. But in the new life of God's grace, you're equals. Treat your wives, then, as equals\par \par \pard\sb100\sa100 You husbands, do you on your part behave with prudence towards your wives: who being of a more delicate make, ought to be treated with the greater tenderness: and consider they are equally entitled to the evangelical gifts, that your prayers may not be frustrated.\cf4\f2\fs20 \par Similarly, you husbands should try to understand the wives you live with, honouring them as physically weaker yet equally heirs with you of the grace of eternal life. If you don't do this, you will find it impossible to pray properly.\cf0\f3\fs23\par \pard\cf2\f1\fs28\par \cf0 Notice that if a man and wife are not in agreement their prayers are hindered. That would also be true of children and parents, in fact when we are in any kind of offensive situation we are out of the will of God. That is why He gave so much admonition to solve our conflicts.\par \cf4\fs23\par \cf2\fs28\par \pard\qc\cf1\LVALul\f0\fs24 1Pe_3:8-17\cf0\ulnone\par \scaps\fs22 Analysis:\scaps0\emdash Exhortations of Christians in general, irrespective of their civil and domestic relations, to godly behaviour before an ungodly and hostile world\fs24\par \pard\cf2\f1\fs28\par (1Pe 3:8) Finally, \i be ye\i0 all of one mind, having compassion one of another, love as brethren, \i be\i0 pitiful, \i be\i0 courteous:\par \par \pard\fi-360\li360\cf0\b 1.\tab Compassion: sympathetic consciousness of others.\par \pard\li360\ri-80\b0\par \pard{\pntext\f4\'B7\tab}{\*\pn\pnlvlblt\pnf4\pnindent0{\pntxtb\'B7}}\fi-360\li720 RELIVING THE HURTS OF OTHERS AND DOING ALL THAT IS POSSIBLE TO RELIEVE THEM.\par {\pntext\f4\'B7\tab}LEARNING TO USE WORDS AND ACTIONS WHICH WILL BRING COMFORT AND HEALING.\par \pard\fi-360\li720 a.\tab Do you stare at or avoid people with physical or mental handicaps?\par b.\tab Have you ever made a joke at the expense of a person's physical, mental, or family background which he cannot change?\par c.\tab Have you ever gained money or advantage from another's misfortune.\par d.\tab Do you treat an older or disabled person as if they were your family or mother?\par \pard \cf2\par (1Pe 3:9) Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.\par \par \cf0 Be like the flower that gives its perfume when it is crushed. Let the trials of life make you better and not bitter. If they should smite you as they did the rock in the wilderness, let refreshing and life giving water gush forth.\par \par \cf2\par (1Pe 3:10) For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile:\par \cf0\f3 " He that desires to live in prosperity, must restrain his tongue from detraction, and his lips from uttering falsehood:\par \cf2\f1\par \cf0 Peter expresses the same attitude toward what we say as James who told us it is the natural tendency for men to speLVALak evil with our tongues and if we can control the tongue we can control the whole body. Thus Peter adds to that, we will have days of blessing and show a love for life when we keep our tongue that it speak no evil. Some have called this the elixir of life, a cure all for every evil.\par \cf2\par (1Pe 3:11) Let him eschew evil, and do good; let him seek peace, and ensue it.\par \par \cf0 To eschew is to avoid or shun. Job was known for eschewing evil (\cf1\ul Job_1:1\cf0\ulnone ). He is to ensue it or pursue as something difficult to attain; something that is trying to flee as he goes after it.\par \par \i He will find:\par \par (1) A peaceful spirit\emdash a calm, serene, and equal temper of mind--is favorable to health, avoiding those corroding and distracting passions which do so much to wear out the physical energies of the frame; and \par \par (2) such a spirit will preserve us from those contentions and strifes to which so many owe their death. Let any one reflect on the numbers that are killed in duels, in battles, and in brawls, and he will have no difficulty in seeing how a peaceful spirit will contribute to length of days.\par \i0 (Barnes Notes)\par \cf2\par (1Pe 3:12) For the eyes of the Lord \i are\i0 over the righteous, and his ears \i are open\i0 unto their prayers: but the face of the Lord \i is\i0 against them that do evil.\par \par \cf0 Peter could be glad the Lord\rquote s eye is upon the righteous, for when he denied the Lord three times, Jesus turned and looked at Peter to remind him of his promise that he would not deny Him (\cf1\ul Luk_22:61\cf0\ulnone ). He also heard his bitter weeping of repentance. We do not find Him looking upon Judas however, after the kiss of betrayal. \par \cf2\par (1Pe 3:13) And who \i is\i0 he that will harm you, if ye be followers of that which is good?\par \pard\sb100\sa100\cf4\f2\fs20 After all, who in the ordinary way is likely to injure you for being enthusiastic for good? And if it should happen that you suffer "for rightLVALeousness' sake", that is a privilege. You need neither fear their threats nor worry about them; simply concentrate on being completely devoted to Christ in your hearts. Be ready at any time to give a quiet and reverent answer to any man who wants a reason for the hope that you have within you. Make sure that your conscience is perfectly clear, so that if men should speak slanderously of you as rogues they may come to feel ashamed of themselves for libelling your good Christian behaviour.\cf0\f3\fs23\par \pard\cf2\f1\fs28\par \cf0 Under most circumstances they cannot do any harm to you, yet if it be for righteousness sake, (\cf1\ul 1Pe_3:14\cf0\ulnone ) even this will turn out for your good, so ultimately no one can really damage you because the only losses in this life will be the temporal. Jesus had said earlier that we should not fear him that can kill the body but the one who can destroy both soul and body in hell (\cf1\ul Mat_10:28\cf0\ulnone ). \par \cf2\par (1Pe 3:14) But and if ye suffer for righteousness' sake, happy \i are ye\i0 : and be not afraid of their terror, neither be troubled;\par \par \cf0 All of the apostles suffered martyrdom except John, so they learned what it was to suffer for righteousness sake. However, until that time came they were able to accomplish their ministry unharmed. They learned that they had nothing to be afraid of for His eye was always upon them. They could be happy in their ministry and they could be happy in their persecutions.\par \cf2\par (1Pe 3:15) But sanctify the Lord God in your hearts: and \i be\i0 ready always to \i give\i0 an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:\par \cf0\f3 Always be ready to give a logical defense to anyone who asks you to account for the hope that is in you, but do it courteously and respectfully.\par \cf2\f1\par \cf0 To sanctify Him in your heart is to enshrine Him there. Set Him as the greatest object of your life. Honor Him as holy, hallow him above all. WhLVALen He is thus sanctified in the heart you can never think of Him as being arbitrary, or guilty of any wrong. The devil will try to place in the heart thoughts against Him, but because He is sanctified in our hearts, we immediately reject all accusations against Him. Thus we not only are able to give an answer to the worldly man who finds something wrong with our religion, we have an answer for the devil as well.\par \cf2\par (1Pe 3:16) Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ.\par \cf0\f3 Keep a clear conscience before God so that when people throw mud at you, none of it will stick.\par \cf2\f1\par \cf0 These two things will keep us from blame when they accuse us, a good conscience and a good behavior. Our conscience was given to us to make us feel the guilt of our sins and is therefore very helpful in deterring our fleshly desires. It will also affect our behavior when we submit to its warning so that we are upright before God and acknowledged by our fellow man. \par \cf2\par (1Pe 3:17) For \i it is\i0 better, if the will of God be so, that ye suffer for well doing, than for evil doing.\par \cf0\f3 For if God has in fact willed that you should suffer, it is better that you suffer for doing what is good than for doing what is evil.\par \cf2\f1\par \cf0 We would ordinarily think, I could bear this easier if I deserved it, but I am being treated unjustly. Peter informs them that the opposite should be true. We are much better off spiritually and in the mind of God if we are suffering for righteousness sake than if it was something that is for our own faults.\par \cf4\fs23\par \fs29\par \cf2\fs28\par \pard\qc\cf1\ul\f0\fs24 1Pe_3:18-22\cf0\ulnone\par \pard\fi-360\li360\scaps\fs22 Analysis:\scaps0\emdash Further exhortation to readiness of suffering in consideration of a deeper motive. Only thus do we attain to resembling Christ, who suffered for our sins, whose sufferings hadLVAL every where, even in the world of the dead, salutary effects, and led to the most blessed issue\fs24\par \pard\cf2\f1\fs28\par (1Pe 3:18) For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:\par \par \pard\sa120\cf0 The rest of chapter 3 presents \b Christ\b0 as the classic example of One who \b suffered\b0 for righteousness' sake, and reminds us that for Him, suffering was the pathway to glory.\par Notice the six features of His sufferings: (1) They were expiatory, that is, they freed believing sinners from the punishment of their \b sins\b0 . (2) They were eternally effectual. He died once for all and settled the \b sin\b0 question. The work of redemption was completed. (3) They were substitutionary. \b The just\b0 died \b for the unjust\b0 . \ldblquote The Lord has laid on Him the iniquity of us all\rdblquote (\cf1\ul Isa_53:6\cf0\ulnone b). (4) They were reconciling. Through His death we have been brought \b to God\b0 . The sin which caused alienation has been removed. (5) They were violent. His \b death \b0 was by execution. (6) Finally, they were climaxed by resurrection. He was raised from the dead on the third day. The expression \b made alive by the Spirit\b0 means that His resurrection was through the power of the Holy Spirit.\par \pard\cf2\par (1Pe 3:19) By which also he went and preached unto the spirits in prison;\par \cf0\f3 He went and proclaimed God's salvation to earlier generations who ended up in the prison of judgment\par \cf2\f1\par \cf0 The Spirit that was in Christ preached through Noah during the time the ark was being built. Such preaching won eight souls. All others perished. They are now in prison awaiting judgment. cf. \cf1\ul Heb_1:1\cf0\ulnone ; \cf1\ul 1Pe_1:11\cf0\ulnone ; \cf1\ul Gen_6:3\cf0\ulnone . God's Spirit did preach in OT times. \cf1\ul Luk_10:16\cf0\ulnone ; "Those that hear you hear me." \cf1\ul 2Pe_2:9\cf0\ulnone , \cf1\ul 2Pe_2:LVAL4\cf0\ulnone , \cf1\ul 2Pe_2:12-13\cf0\ulnone ; \cf1\ul 2Pe_3:7-9\cf0\ulnone . Shows Peter did not believe in a second probation for anyone.\b\par \cf2\b0\par (1Pe 3:20) Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water (\cf0\f3 -saved from the water by the water\cf2\f1 ).\par \par \cf0 When did Jesus preach to the spirits in prison? In the days of Noah, when the ark was preparing. This was not after He died. \cf1\ul 1Pe_3:19\cf0\ulnone tells us He preached, but \cf1\ul 1Pe_3:20\cf0\ulnone tells us when.\par \par \par \cf2 (1Pe 3:21) The like figure whereunto \i even\i0 baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:\par \par \cf4 Noah remained in the ark with God while they rode out the flood. The flood waters destroyed the corrupt and wicked world and Noah came up out of the waters of the flood into a brand new life. That is exactly how baptism saves us. We enter into relationship with Jesus Christ and are buried with Him in baptism. That leaves the corrupt and sinful world behind us and we come up to walk in newness of life. Noah did not put away the filth of his world just like we do not put away the filth of our flesh. It is an operation of God that washes us from our sins. It is the answer of a good conscience with God.\cf2\par \par (1Pe 3:22) Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.\par \par \cf0 If they are concerned about what reward they get for their suffering they should remember Jesus who suffered, and afterward ascended into the heavens. Paul said much the same (\cf1\ul Phi_2:8-11\cf0\ulnone ), that because of His humility He was exalted above all. Those who suffer in this life should remember that out of His suffering came exaltation. For the joy LVAL that was set before Him He endured the cross (\cf1\ul Heb_12:2\cf0\ulnone ). Even the prophets spoke of his suffering and glory that should follow (\cf1\ul 1Pe_1:11\cf0\ulnone ). \par \cf2\par \fs24\par \cf4\fs23\par \cf2\fs28\par \par \fs29\par } LVALÏ{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}{\f2\froman\fprq2\fcharset0 Georgia;}{\f3\fswiss\fprq2\fcharset0 Arial;}} {\colortbl ;\red0\green128\blue0;\red255\green0\blue0;\red0\green0\blue0;\red0\green255\blue0;\red0\green0\blue255;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\qc\cf1\lang1033\ul\f0\fs24 1Pe_4:1-6\cf0\ulnone\par \scaps\fs22 Analysis:\scaps0\emdash Exhortation to being armed with the mind of the sufferings of Christ, and to killing the flesh in order to make room for the life of the spirit\par \fs24\par \pard\cf2\f1\fs28 (\cf1\ul 1Pe_4:1\cf2\ulnone ) Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;\par \cf0\f2 SO, SINCE Christ suffered in the flesh for us, for you, arm yourselves with the same thought and purpose [\cf3\i patiently to suffer rather than fail to please God\cf0\i0 ]. For whoever has suffered in the flesh [\cf3\i having the mind of Christ\cf0\i0 ] is done with [\cf3\i intentional\cf0\i0 ] sin [\cf3\i has stopped pleasing himself and the world, and pleases God\cf0\i0 ],\par \cf2\f1\par \cf0 Jesus prayed, "Not my will but thine be done," and we want to imitate Him in that perfect submission. When we do that we will naturally shun the pleasures of the world and consider material things as vanity. We will delight in His law and meditate therein day and night (\cf1\ul Psa_1:1-3\cf0\ulnone ). Our life ambition will be to work the works of Him that sent us and have our priorities in order (\cf1\ul Mat_6:33\cf0\ulnone ).\i\par \par Peter has just been talking about baptism. Now the great New Testament picture of baptism is in Rom 6. In that chapter Paul says that the experience of baptism is like being buried with Christ in death and raised with him to newness of life. We think that this is what Peter is thinking of here. He has spoken of baptism; and now he says, "He who in bLVALaptism has shared the sufferings and the death of Christ, is risen to such newness of life with him that sin has no more dominion over him" (\cf1\ul Rom_6:14\cf0\ulnone ). Again we must remember that this is the baptism of the man who is voluntarily coming over from paganism into Christianity. In that act of baptism he is identified with Christ; he shares his sufferings and even his death; and he shares his risen life and power, and is, therefore, victor over sin. \i0 (Barclay)\par \cf2\par (1Pe 4:2) That he no longer should live the rest of \i his\i0 time in the flesh to the lusts of men, but to the will of God.\par \par \cf0 Man has very little time in this world as it is, and having been freed from sin he should spend his time doing the will of God for that is profitable whereas the life in the flesh gains nothing. \par \cf3\fs23\par \pard\sa120\cf0\i\fs28 A great many folk are trying to find a shortcut to living the Christian life, and there is no shortcut. God says that He will use suffering in your life in order to keep you from sin.\i0 (McGee)\par \pard\cf2\par (\cf1\ul 1Pe_4:3\cf2\ulnone ) For the time past of \i our\i0 life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries:\par \par \cf0\f2 You've already put in your time in that God-ignorant way of life, partying night after night, a drunken and profligate life. Now it's time to be done with it for good.\par \cf2\f1\par \cf0 All that past life has been wasted, for none of these things are profitable to the soul. Everything in the new life is beneficial to the life, not only the life to come, but even now in this life we find the life of Christ satisfying and rewarding.\par \cf3\fs23\par \i\fs29 What an ignoble way of living to make the whole of life consist, not in building up, but in the commerce of the lower feelings, and the prostitution of the sanctities of friendship to make the friendship of the cup, in LVALall that wild excitement which breeds no single new idea, cleanses no single passion, throws light upon no single element of beauty, but is pure buoyancy of the flesh and the enjoyment of animal life!\i0 (H. W. Beecher)\fs23\par \cf2\fs28\par (1Pe 4:4) Wherein they think it strange that ye run not with \i them\i0 to the same excess of riot, speaking evil of \i you\i0 :\par \par \cf0 In respect to which vices, they who were once your partners and accomplices now think it strange that you no longer unite with them. They do not understand the reasons why you have left them. They regard you as abandoning a course of life which has much to attract and to make life merry, for a severe and gloomy superstition. This is a true account of the feelings which the people of the world have when their companions and friends leave them and become Christians. It is to them a strange and unaccountable thing, that they give up the pleasures of the world for a course of life which to them seems to promise anything but happiness.\par \cf2\par (1Pe 4:5) Who shall give account to him that is ready to judge the quick and the dead.\par \par \cf0 They lived their lives as though there were no God and in consequence no judgment. However, there is a judge already prepared, and for all those things he has listed here, they will have to give an account. It will not be for just sin, or a few, but for all of these things.\par \cf3\fs23\par \pard\fi360\sa120\cf0\i\fs28 From the beginning of this Chapter to the end of \cf1\ul 1Pe_4:19\cf0\ulnone , the apostle continues to speak of the general principles of God's government, exhorting, the Christian to act on the principles of Christ Himself, which would cause him to avoid the walk condemned by that government, while waiting for the judgment of the world by the Christ whom he served. Christ glorified, as we saw at the close of the previous Chapter, was ready to judge; and they who were exasperated against the Christians, and who were led by their own passions, without carLVALing for the coming judgment, would have to give account to that Judge whom they refused to own as Saviour.\i0 (Darby)\par \pard\cf2\par (1Pe 4:6) For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.\par \cf0\f2 For this is why the good news (the Gospel) was preached [\cf3\i in their lifetime\cf0\i0 ] even to the dead, that though judged in fleshly bodies as men are, they might live in the spirit as God does.\par \cf2\f1\par \cf0 Because man must someday face his judge and give account, God made sure that they heard the gospel while they were alive. God could not judge man guilty if he had no grounds for his accusation. \par \cf2\par \cf0 THAT ARE NOW DEAD\par \cf1\ul Luk_20:36\cf0\ulnone ; \cf1\ul 2Pe_2:9\cf0\ulnone\b\par \cf3\b0\fs23\par \pard\fi360\sa60\cf0\i\fs28 In \cf1\ul 1Pe_4:6\cf0\ulnone Peter, in contrast with \cf1\ul 1Pe_4:5\cf0\ulnone , encouraged his readers with the fact that rather than facing judgment for their sins, those who had heard and believed the gospel of Jesus Christ faced an altogether different future. The penalty for their sin has been paid by Christ on the cross. The last earthly effect of sin is physical death. Believers still die physically; they are \b judged\'85 in regard to the body\b0 (cf. suffering in this life \ldblquote in his body,\rdblquote \cf1\ul 1Pe_4:1\cf0\ulnone ). But for Christians physical death does not lead to judgment but to eternal life. They \b live\'85 in regard to the Spirit.\b0 Those armed with a Christlike attitude will live forever in God\rquote s presence.\i0 (Bible Knowledge Commentary)\cf2\par \pard\par \pard\qc\cf1\ul\f0\fs24 1Pe_4:7-11\cf0\ulnone\par \scaps\fs22 Analysis:\scaps0\emdash Exhortation, in contemplation of the approaching end of all things, to watch and pray, to love and to do, to serve others with the gifts they have received, and in a word to seek in everything the glory of God\fs24\par \parLVALd\cf2\f1\fs28\par (1Pe 4:7) But the end of all things is at hand: be ye therefore sober, and watch unto prayer.\par \cf0\f2 The accomplishing of the goal of all things is close at hand. Therefore, keep alert and self-controlled, so that you can pray.\par \cf2\f1\par \cf0 Regardless how long it is to the end of the world, we could say this same thing to all men, for none will live forever. Our life is but a vapor and we could go at any time. The end of our life is not predictable. We can be in good health today and be gone tomorrow, either by disease of by accident. Therefore it can readily be said that the end is at hand.\par \cf2\par (1Pe 4:8) And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.\par \par \cf3 This verse has been interpreted a number of ways: "When you love others your sins are covered." "Sins of others are forgiven when you love them." "Love is the New Testament Mercy Seat where sins are covered." "Love will cause you to overlook or tolerate the offenses of others." \par \par \cf4\b 1Pe 4:8 What is your interpretation of love covering a multitude of sins?\par \cf2\b0\par (1Pe 4:9) Use hospitality one to another without grudging.\par \par \cf0 The Christian is to have the right attitude toward everything. Thus when he renders hospitality to the stranger he will not be like the world. He will be a cheerful giver of his goods; his bread and lodging, and whatever else may be needed. He will not be concerned with the expense, or the time involved. He will not expect anything in return, so that the stranger or pilgrim will be glad he came this way. He will know that he has been with a real Christian, and be influenced by this attitude to be one himself. The spirit of the real Christian is one of helping and giving so what he has will be shared bountifully and bestowed with courtesy.\par \cf2\par (1Pe 4:10) As every man hath received the gift, \i even so\i0 minister the same one to another, as good stewards of the maLVALnifold grace of God.\par \pard\sb100\sa100\cf3\f3\fs20 Serve one another with the particular gifts God has given each of you, as faithful dispensers of the magnificently varied grace of God. If any of you is a preacher then he should preach his message as from God. And in whatever way a man serves the Church he should do it recognising the fact that God gives him his ability, so that God may be glorified in everything through Jesus Christ. To him belong praise and power for ever, amen!\cf0\f2\fs23\par \pard\cf2\f1\fs28\par \cf0 We ordinarily think of gifts as something we receive for our own use, but when God gives a gift it is to better accomplish a work for Him, therefore we are stewards of what He has given and not owners. God began at the creation to give to man. He put the whole creation in his hands and expected him to use it for his necessities, and behind the whole was His purpose to receive the benefits of the man\rquote s life given to Him. \cf5 (Stewardship \ul Luk_19:11\ulnone )\par \cf2\par \cf4\b 1Pe 4:10 What is the difference between gifts we receive from men and gifts we receive from God?\par \cf2\b0\par (\cf1\ul 1Pe_4:11\cf2\ulnone ) If any man speak, \i let him speak\i0 as the oracles of God; if any man minister, \i let him do it\i0 as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.\par \par \cf0 Whether our gifts be material or spiritual they are all for the glory of God. As David said, \ldblquote All we give to you is that which came from you (\cf1\ul 1Ch_29:12-14\cf0\ulnone ).\rdblquote We have nothing of our own for we came into the world without anything and we leave it without anything, so only that which glorifies God is this life really matters.\par \cf3\fs23\par \i\fs29 The glory of God should be the one end of all Christian work. The Lord himself had said so in the sermon on the mount, in words doubtless well remembered by the apostle (\cf1\ul Mat_5:16\cf3\LVALulnone ; camp. \cf1\ul 1Co_10:31\cf3\ulnone ). To whom be praise and dominion forever and ever. Amen; rather, as in the Revised Version, whose is the glory and dominion for the ages of ages.\i0 (Pulpit Commentary)\fs23\par \cf2\fs28\par \pard\qc\cf1\ul\f0\fs24 1Pe_4:12-19\cf0\ulnone\par \pard\fi-360\li360\scaps\fs22 Analysis:\scaps0\emdash Further exhortation to readiness of suffering and becoming conduct in suffering. They are to consider suffering as inseparable from following Christ, as necessary to their trial, and instrumental toward their future glory, as rendering them partakers of the power of the Spirit, and as delivering them from the last judgment. But they should never lose sight of maintaining their difference from unbelievers\fs24\par \pard\cf2\f1\fs28\par (1Pe 4:12) Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you:\par \par \pard\fi-720\li720\ri90\qc\cf0\b\fs32 WHY IS THERE SUFFERING IN THE WORLD?\par \pard\fi-720\li720\ri90\b0\fs28 (\cf1\ul 1Pe_4:12\cf0\ulnone )\par INTRODUCTION: A lot of people find it difficult to understand how a God of love and compassion can allow suffering to exist among His people. The Bible states that God does have a reason for suffering and that it is a normal part of life on this earth.\par \pard\ri90\par \pard\li720\ri90 In general, suffering falls into one of three basic categories:\par \pard\ri90\par \pard\fi-720\li720\ri90 1.\tab CAUSE AND EFFECT SUFFERING\par \pard\ri90\par \pard\li720\ri90 Some suffering results from our own actions. Throughout the Bible, God sets out rules to guide our lives. These are not just rules God made up to keep us from doing what we want to do. They are intended to protect us from the suffering that results from violating natural law. This same principle has been carried over into many of the laws enacted by our governments. Speed limits, for example, are not set because somebody down at the courthouse does not want us to enjoyLVAL our fast cars. Rather, they are set in an effort to protect us from the consequences of driving too fast. Any time we go against law, we are taking a chance on suffering.\par \pard\ri90\par \pard\fi-720\li720\ri90 2.\tab TO DESTROY THE SINNER\par \pard\ri90\par \pard\li720\ri90 The effects of sin would lead to a total forsaking of God. Therefore God built into sin the very self-destruction that would keep it from going on forever. Every sin fights some other sin, while every fruit of the Spirit builds up another fruit. That is why the Bible speaks of only one "fruit" of the spirit, but many "works" of the flesh.\par \pard\ri90\par \pard\fi-720\li720\ri90 3.\tab TO BUILD THE CHARACTER OF THE SAINT OF GOD\par \pard\ri90\tab\par \pard\li720\ri90 All suffering is not the results of our own actions. Often, there may not seem to be any reason for suffering. This suffering for the child of God presents us an opportunity to grow in character. Every time we face a difficult situation, we come away stronger and better prepared to face the difficult situations that are to come.\par \pard\cf2\par (1Pe 4:13) But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.\par \par \cf0 He suffered for being the Christ, and they are suffering for being Christians, or followers of the Christ. Thus they find themselves suffering for the same reason He did. When the day of rewards comes they will be able to rejoice that they suffered with Him, for they will be heirs of God and joint heirs with Christ. These light afflictions will work a more eternal weight of glory (\cf1\ul 2Co_4:17-18\cf0\ulnone ).\par \cf2\par (1Pe 4:14) If ye be reproached for the name of Christ, happy \i are ye\i0 ; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified.\par \cf0\f2 If you're abused because of Christ, count yourself fortunate. It's the Spirit of God and his glLVALory in you that brought you to the notice of others.\par \cf2\f1\par \cf0 What greater complement could the world pay you than to persecute you for the same reason they persecuted your Christ? Thereby they are saying you are like Him, and should suffer as He suffered.\par \cf3\fs23\par \i\fs29 It was one of the glorious fruits of the indwelling Spirit in Christian hearts that produced the vast spiritual strength enabling the Christian to go on wearing the name, go on being a Christian, go on loving and believing Christ, in spite of being reviled and persecuted for it.\i0 (Coffman)\par \cf2\fs28\par (1Pe 4:15) But let none of you suffer as a murderer, or \i as\i0 a thief, or \i as\i0 an evildoer, or as a busybody in other men's matters.\par \par \cf0 Their suffering should be for their allegiance to Christ and not to some charge of a crime in the community. It is quite possible however, that some would make up charges against them because of the hatred many had for Christians. Since the possibility of such charges were present, it was wise to be careful not to do anything that would look suspicious. Christians were sometimes accused of being murderers and cannibals because of their partaking of the Lord\rquote s Supper. Their enemies claimed they ate the body of their Christ and took it for granted they had killed Him, thus they trumped up charges against them. \par \cf2\par (1Pe 4:16) Yet if \i any man suffer\i0 as a Christian, let him not be ashamed; but let him glorify God on this behalf.\par \par \cf0 This is the only occasion of a Christian speaking of others as Christians. Even here the term is used in a derogatory manner, as though it might be disgraceful to suffer as a Christian. The disciples were first called Christian at Antioch as a derogatory term for the followers of Christ (\cf1\ul Act_11:26\cf0\ulnone ). The only other account is when Agrippa told Paul that he was almost persuaded to be a Christian, and that was very likely said in a way to make light of it, (\cf1\ul LVALAct_26:28\cf0\ulnone ). People in that day might consider it shameful or disgraceful to suffer as a Christian, but to the true believer it was an honor.\par \cf2\par (\cf1\ul 1Pe_4:17\cf2\ulnone ) For the time \i is come\i0 that judgment must begin at the house of God: and if \i it\i0 first \i begin\i0 at us, what shall the end \i be\i0 of them that obey not the gospel of God?\par \par \pard\sa120\cf0 During this age, the church is undergoing \b judgment\b0 by the unbelieving world. Believers are experiencing their sufferings now, just as Jesus did when He was on earth.\par Now he added that God allows persecutions as disciplinary judgment to purify the lives of those in \b the family of God.\b0 If believers need disciplinary earthly judgments (\b if it begins with us,\b0 a first-class condition which assumes the reality of the premise), how much more will \b those who do not obey the gospel\b0 (cf. \cf1\ul 1Pe_2:7\cf0\ulnone ) \b the ungodly and the sinner,\b0 deserve everlasting judgment?\par \pard\cf2\par \cf0 The righteous should not fear the judgment of God for it comes upon them to sanctify and conform them to the image of Christ. It is not done by His own hand but by pruning instruments. But to the wicked it is a terrible thing for it means their condemnation. The same trouble that destroys the sinner is a stepping stone for the saint of God.\par \cf2\par \cf0 The judgment which impends on all must have a beginning, and that beginning must take place in God's house. The cleansing of the sanctuary must be the first act in the process of judgment (\cf1\ul Eze_9:6; Amo_3:2; Luk_12:48\cf0\ulnone ).\b\par \cf2\b0\par (1Pe 4:18) And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?\par \par \cf0 Judgment did begin at the house of God in Jerusalem not long after Peter\rquote s letter was written, and the Christians were warned in prophecy to depart. \par \cf2\par (1Pe 4:19) Wherefore let them that suffer according to the will of God commit thLVALe keeping of their souls \i to him\i0 in well doing, as unto a faithful Creator.\par \cf0\f2 So if you find life difficult because you're doing what God said, take it in stride. Trust him. He knows what he's doing, and he'll keep on doing it.\par \cf2\f1\par \cf0\f2 The righteous is not in despair because of his suffering for he knows it is in the will of God. God will never put upon him more than he can bear and it is always to work out His purpose (\cf1\ul 1Co_10:13\cf0\ulnone ; \cf1\ul Rom_8:28-29\cf0\ulnone ). When it is over the Christian will have more than ever before and be closer drawn to his Christ. Then every time he faces a new trial he knows he can safely place his life in the hands of one who makes all things turn out for good to those that love Him and are the called according to His purpose. We know He has a design for us and whatever happens is for our benefit and is part of the drama of redemption.\par \par The thing we must be concerned about is that the suffering is for the sake of the gospel, and not from some fault of our own.\par \par \i Have you committed your soul to Him? May I say, if you have done that, even when trouble comes to you, even when the dark day comes, even when you are called to go down through the valley, you can do it knowing that He will take care of you. \par \~\par \pard\li600\ri2160\sa2 God hath not promised skies always blue, \par Flower-strewn pathways all our lives through; \par God hath not promised sun without rain, \par Joy without sorrow, peace without pain. \par God hath not promised we shall not know \par Toil and temptation, trouble and woe; \par He hath not told us we shall not bear \par Many a burden, many a care. \par God hath not promised smooth roads and wide, \par Swift, easy travel, needing no guide; \par Never a mountain, rocky and steep, \par Never a river, turbid and deep. \par But God hath promised strength for the day, \par Rest for the laborer, light for the way, \par Grace for the trials, help from above, \pa LVAL r Unfailing sympathy, undying love. \par "God Hath Not Promised" \par \i0 (Annie Johnson Flint)\par \pard\i\~\par Have you made your deposit, my friend? Have you committed your soul unto Him? \i0 (J. Vernon McGee)\par \cf3\f1\fs29\par \cf2\fs28\par } LVALÏ{\rtf1\fbidis\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}{\f2\froman\fprq2\fcharset0 Georgia;}} {\colortbl ;\red0\green128\blue0;\red0\green0\blue0;\red255\green0\blue0;\red0\green0\blue255;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\qc\cf1\lang1033\ul\scaps\f0\fs22 1Pe_5:1-4\cf0\ulnone\scaps0\fs24\par \pard\ltrpar\fi-360\li360\scaps\fs22 Analysis:\scaps0 Elders are exhorted in sufferings also to tend the flock of Christ aright and to be patterns to them\fs24\par \pard\ltrpar\cf2\f1\fs29\par \cf3\fs28 (1Pe 5:1) The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:\par \par \cf2\fs29 Few passages show more clearly the importance of the eldership in the early church. It is to the elders that Peter specially writes and he, who was the chief of the apostles, does not hesitate to call himself a fellow-elder. It will be worth our while to look at something of the background and history of the eldership, the most ancient and the most important office in the Church.\par \par (i) It has a Jewish background. The Jews traced the beginning of the eldership to the days when the children of Israel were journeying through the wilderness to the Promised Land. There came a time when Moses felt the burdens of leadership too heavy for him to bear alone, and to help him seventy elders were set apart and granted a share of the spirit of God (\cf1\ul Num_11:16-30\cf2\ulnone ). Thereafter elders became a permanent feature of Jewish life. We find them as the friends of the prophets (\cf1\ul 2Ki_6:32\cf2\ulnone ); as the advisers of kings (\cf1\ul 1Ki_20:8\cf2\ulnone ; \cf1\ul 1Ki_21:11\cf2\ulnone ); as the colleagues of the princes in the administration of the affairs of the nation (\cf1\ul Ezr_10:8\cf2\ulnone ). Every village and city had its elders; they met at the gate and dispensed justice to the people (\cf1\ul Deu_25LVAL:7\cf2\ulnone ). The elders were the administrators of the synagogue; they did not preach, but they saw to the good government and order of the synagogue, and they exercised discipline over its members.\par The elders formed a large section of the Sanhedrin, the supreme court of the Jews, and they are regularly mentioned along with the Chief Priests and the rulers and the Scribes and the Pharisees (\cf1\ul Mat_16:21\cf2\ulnone ; \cf1\ul Mat_21:23\cf2\ulnone ; \cf1\ul Mat_26:3\cf2\ulnone ; \cf1\ul Mat_26:57\cf2\ulnone ; \cf1\ul Mat_27:1-3\cf2\ulnone ; \cf1\ul Luk_7:3\cf2\ulnone ; \cf1\ul Act_4:5\cf2\ulnone ; \cf1\ul Act_6:12\cf2\ulnone ; \cf1\ul Act_24:1\cf2\ulnone ). \cf3\fs28\par \par (1Pe 5:2) Feed the flock of God which is among you, taking the oversight \i thereof\i0 , not by constraint, but willingly; not for filthy lucre, but of a ready mind;\par \cf0\f2 Tend (nurture, guard, guide, and fold) the flock of God that is [\cf2\i your responsibility\cf0\i0 ], not by coercion or constraint, but willingly; not dishonorably motivated by the advantages and profits [\cf2\i belonging to the office\cf0\i0 ], but eagerly and cheerfully;\par \cf3\f1\par \pard\ltrpar\fi360\cf0\b Tend the flock.\b0 Lead it to the wholesome pasture of the Divine word, guard it from the poisonous weeds of false doctrine, and go before it by your own example in well-doing, \cf1\ul 1Pe_4:19\cf0\ulnone ; cf. \cf1\ul Joh_21:17\cf0\ulnone ; \cf1\ul Jer_3:15\cf0\ulnone ; \cf1\ul Jer_23:1-4\cf0\ulnone ; \cf1\ul Eze_34:2\cf0\ulnone ; \cf1\ul Joh_10:12\cf0\ulnone ; \cf1\ul Act_20:28\cf0\ulnone ; \cf1\ul Psa_23:1\cf0\ulnone . Bernard:\emdash\rdblquote Tend (pasture) it with thy mind, with thy mouth, with thy work, tend it with prayer, with exhortation, and the exhibition of thy example.\rdblquote Let the Chief Shepherd be your pattern, \cf1\ul Joh_10:11\cf0\ulnone .\par \b The flock of God which is among you.\b0\emdash Know that it belongs not to you, but to God, to whom you will have to render account.\par The section of the oLVALne Church which is committed to your charge, cf. \cf1\ul 1Pe_1:18-21\cf0\ulnone ; \cf1\ul Act_20:28\cf0\ulnone ; \cf1\ul Joh_10:15\cf0\ulnone ; \cf1\ul 1Pe_2:25\cf0\ulnone ; \cf1\ul Luk_12:32\cf0\ulnone . Do not imagine that the flock is yours, you are only servants. Of like import are the words of Jesus to Peter, \cf1\ul Joh_21:15-16\cf0\ulnone . \par \b Overseeing it\emdash but zealously.\b0 Looking after, overseeing, watching with great care something for some one, \cf1\ul Heb_12:15\cf0\ulnone ; \cf1\ul Act_20:28\cf0\ulnone ; \cf1\ul 1Ti_4:16\cf0\ulnone ; \cf1\ul Tit_1:9\cf0\ulnone ; \cf1\ul Heb_13:17\cf0\ulnone . Take heed that no wolves come to devour the sheep, avert, in general, all dangers from them, and watch with great care over every thing that belongs to their welfare.\par \b Willingly.\b0\emdash Cf. \cf1\ul 1Co_9:17\cf0\ulnone ; \cf1\ul Psa_54:6\cf0\ulnone ; \cf1\ul Exo_36:2\cf0\ulnone . This willing spirit flows from the love we cherish for the Chief Shepherd and the flock, \cf1\ul Joh_10:12\cf0\ulnone ; \cf1\ul Joh_21:15-17\cf0\ulnone .\par \pard\ltrpar\b Nor yet for the sake of sordid gain.\b0\emdash Some turned religion into a trade, \cf1\ul 1Ti_6:5\cf0\ulnone ; the Apostle cautions against that sin. Cf. \cf1\ul Tit_1:7\cf0\ulnone ; \cf1\ul 1Ti_3:8\cf0\ulnone ; \cf1\ul 2Pe_2:13\cf0\ulnone ; \cf1\ul Isa_56:11\cf0\ulnone ; \cf1\ul Jer_6:13\cf0\ulnone ; \cf1\ul Jer_8:10\cf0\ulnone ; \cf1\ul Mic_3:11\cf0\ulnone ; \cf1\ul Eze_13:19\cf0\ulnone . \par \ldblquote Where the love of gain reigns, the shepherds are apt to become hirelings, yea, even wolves.\rdblquote\par \cf3\par (\cf1\ul 1Pe_5:3\cf3\ulnone ) Neither as being lords over \i God's\i0 heritage, but being ensamples to the flock.\par \cf0\f2 Not domineering [\cf2\i as arrogant, dictatorial, and overbearing persons\cf0\i0 ] over those in your charge, but being examples (patterns and models of Christian living) to the flock (the congregation).\par \cf3\f1\par \cf0 Ezekiel addressed this issue (\cf1\ul Eze_34:1-5\cf0\ulnone )LVAL so it was also prevalent in the Old Testament. There is to be oversight in the church (\cf1\ul Act_20:28\cf0\ulnone ), and ministers are spoken of as rulers (\cf1\ul Heb_13:17\cf0\ulnone ). Jesus left us the example (\cf1\ul Mat_20:25-26\cf0\ulnone ). Diotrephes is an example of one who lords it over God's heritage (\cf1\ul 3Jo_1:9-10\cf0\ulnone ). Actually the pastor of a church need only remember the methods of a shepherd leading his sheep and follow that and he will not mislead his people. You lead sheep, you do not drive them. David was called to lead Israel for that purpose (\cf1\ul Psa_78:70-74\cf0\ulnone ).\fs32\par \cf3\fs28\par (1Pe 5:4) And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.\par \par \cf2 The Chief Shepherd is the owner of the sheep and there are many under-shepherds who work for Him. When He rewards it will not be like the earthly rewards that soon fade away. The crown of His glory is permanent and everlasting. \par \cf3\par \pard\ltrpar\qc\cf1\ul\f0\fs24 1Pe_5:5-11\cf0\ulnone\par \pard\ltrpar\fi-360\li360\scaps\fs22 Analysis:\scaps0\emdash Exhortation, addressed especially to the younger, to subjection, and to all, to continued humility, to submissiveness to the hand of God, to faithfulness and vigilance, and thus to resist the devil. God Himself will then perfect and strengthen them.\fs24\par \pard\ltrpar\cf3\f1\fs28\par (\cf1\ul 1Pe_5:5\cf3\ulnone ) Likewise, ye younger, submit yourselves unto the elder. Yea, all \i of you\i0 be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.\par \par \pard\ltrpar\sa120\cf0 Both young and old can benefit from Peter's instructions. Pride often keeps older people from trying to understand young people and keeps young people from listening to those who are older. Peter told both young and old to be humble and to serve each other. Young men should follow the leadership of older men, who should lead by example. Respect LVALthose who are older than you, listen to those younger than you, and be humble enough to admit that you can learn from others.\par \pard\ltrpar\cf3\par (1Pe 5:6) Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time:\par \par \cf2\fs29 I. THE FOLLY OF PRIDE.\par 1. Are we proud of our strength? It is far inferior to that of many beasts.\par 2. Our clothing? It is not so pretty as the peacock's. What is deficient in the head they put outside.\par 3. Our beauty? It is inferior to many flowers.\par 4. Our riches? That man is a fool who prides himself upon these, for he is below a chain of pearls or a knot of diamonds.\par 5. Our birth? He who plumes himself upon this is proud of the blessings of others, not his own.\par II. THE WICKEDNESS OF PRIDE.\par 1. It makes a man especially hateful to God (\cf1\ul Pro_8:13\cf2\ulnone ; \cf1\ul Pro_16:5\cf2\ulnone ).\par 2. It is the most diabolical sin with which we are acquainted (\cf1\ul 1Ti_3:6\cf2\ulnone ).\par 3. It is the most productive of all sins (\cf1\ul Heb_2:5\cf2\ulnone ; \cf1\ul Psa_10:2\cf2\ulnone ; \cf1\ul Pro_13:10\cf2\ulnone ).\par III. THE DESTRUCTIVENESS OF PRIDE. It is the forerunner of shame.\par IV. THE CURE OF PRIDE -- humility.\par 1. Be convinced of its great excellency.\par 2. Store your mind with knowledge.\par 3. Its effects.\par (1)\tab It consists not in railing against yourself.\par (2)\tab It consists more in feeling than saying.\par \cf0\fs28\par \pard\ltrpar\fi-180\li900\cf4\b\bullet\tab Pride reacts when we are corrected for mistakes (\cf1\ul\b0 Pro_9:8\cf4\ulnone\b ). 1\par \bullet\tab Pride accepts praise for things we have no control over (\cf1\ul\b0 Jam_4:7\cf4\ulnone\b ). 2 \par \bullet\tab Pride does not admit mistakes, but rather excuses them. 3\par \bullet\tab Pride resents the physical limitations God has given us (\cf1\ul\b0 Rom_12:3\cf4\ulnone\b ). 4 \par \bullet\tab Pride decides we can get along without those who hurt us or don't agree with us (\cf1\ul\LVALb0 1Co_12:20\cf4\ulnone\b ). 5 \par \bullet\tab Pride refuses to seek counsel from others (\cf1\ul\b0 Pro_11:14\cf4\ulnone\b ; \cf1\ul\b0 Pro_15:12\cf4\ulnone\b ). 6 \par \bullet\tab A proud person does not focus on what has been done for him; but what he thinks should have been done for him. 7\par \bullet\tab His ungratefulness makes him believe he has accomplished what God and other have done for him (\cf1\ul\b0 Pro_13:10\cf4\ulnone\b ) 8\par \pard\ltrpar\cf3\b0\par (\cf1\ul 1Pe_5:7\cf3\ulnone ) Casting all your care upon him; for he careth for you.\par \par \pard\ltrpar\sa120\cf0\i The Greek word \cf4 epirrhihipto,\cf0 translated "casting," is interesting because it means to roll something that will most likely roll back upon you. Have you found that after casting your care on the Lord, you feel okay for a day or two, but then a new load of burdens roll right back on you? If so, know that's the way of the Lord. Why? He wants us to stay in close touch with Him, and if we cast our care upon Him never to feel the pressure, the anxiety, the tension, the worry again, we would not be people who pray.\par You see, the Father wants to do something bigger than merely taking our burdens from us. He wants to develop a relationship with us. Thus, the burdens and struggles that repeatedly roll upon us cause us to become linked to Him in continual prayer. That's infinitely more important than the solution to the burden for which we were praying in the first place. So cast your care upon Him\emdash and keep doing it over and over and over again, knowing how deeply He cares for you.\i0 (Courson)\par \cf1\ul Luk_18:1-8\cf2\ulnone\par \cf1\ul Luk_11:5-8\par \pard\ltrpar\fi216\sa60\cf0\ulnone The meaning is, that we are to commit our whole cause to him. If we suffer heavy trials; if we lose our friends, health, or property; if we have arduous and responsible duties to perform; if we feel that we have no strength, and are in danger of being crushed by what is laid upon us, we may go and cast all upon theLVAL Lord; that is, we may look to him for grace and strength, and feel assured that he will enable us to sustain all that is laid upon us. The relief in the case will be as real, and as full of consolation, as if he took the burden and bore it himself. He will enable us to bear with ease what we supposed we could never have done; and the burden which he lays upon us will be light, \cf1\ul Mat_11:30\cf0\ulnone . Compare the notes at \cf1\ul Phi_4:6-7\cf0\ulnone .\par He is not like the gods worshipped by many of the pagan, who were supposed to be so exalted, and so distant, that they did not interest themselves in human affairs; but He condescends to regard the needs of the meanest of his creatures. It is one of the glorious attributes of the true God, that he can and will thus notice the needs of the mean as well as the mighty; and one of the richest of all consolations when we are afflicted, and are despised by the world, is the thought that we are not forgotten by our heavenly Father. He who remembers the falling sparrow, and who hears the young ravens when they cry, will not be unmindful of us. \ldblquote Yet the Lord thinketh on me,\rdblquote was the consolation of David, when he felt that he was \ldblquote poor and needy,\rdblquote \cf1\ul Psa_40:17\cf0\ulnone . \ldblquote When my father and my mother forsake me, then the Lord will take me up,\rdblquote \cf1\ul Psa_27:10\cf0\ulnone .\par \pard\ltrpar\keepn\ri90\sb360\sa60\qc\cf2\expndtw60\kerning28\b THE BELIEVER'S TENDER CARE\par \pard\ltrpar\ri90\cf0\expndtw0\kerning0\b0 (\cf1\ul 1Pe_5:7\cf0\ulnone )\par \par The ways God cares for the believer:\par \par \pard\ltrpar\fi-720\li720\ri90 1.\tab He cares for us as a \ul Father\ulnone cares for his child: \ul Providingly\ulnone (\cf1\ul Rom_8:32\cf0\ulnone ).\par \par 2.\tab He cares for us as a \ul Mother\ulnone cares for her offspring: \ul Affectionately\ulnone (\cf1\ul Isa_49:15\cf0\ulnone ).\par \par 3.\tab He cares for us as a \ul Gardener\ulnone cares for his garden: \ul AttentLVALively\ulnone (\cf1\ul Isa_27:3\cf0\ulnone ).\par \par 4.\tab He cares for us as the \ul Eyelid\ulnone cares for the eye: \ul Instantly\ulnone (\cf1\ul Deu_32:10\cf0\ulnone ).\par \par 5.\tab He cares for us as a \ul Friend\ulnone cares for a friend: \ul Faithfully\ulnone (\cf1\ul Pro_17:17\cf0\ulnone ).\par \par 6.\tab He cares for us as a \ul Keeper\ulnone cares for his charge: \ul Watchfully\ulnone (\cf1\ul Psa_121:4-8\cf0\ulnone ).\par \par 7.\tab He cares for us as a \ul Banker\ulnone cares for the treasure deposited with him: \ul Secretly\ulnone (\cf1\ul Col_3:3\cf0\ulnone ; \cf1\ul Mat_6:20\cf0\ulnone ).\par \pard\ltrpar\keepn\ri90\sb360\sa60\qc\cf2\expndtw60\kerning28\b HUMAN ANXIETY AND DIVINE CARE\par \pard\ltrpar\ri90\cf0\expndtw0\kerning0\b0 (\cf1\ul 1Pe_5:7\cf0\ulnone )\par \par Anxiety carries with it a division of faith between God and self.\par \pard\ltrpar\fi-720\li720\ri90 1.\tab A lack of faith in God, proportioned to the amount of care which we refuse to cast on Him.\par 2.\tab An excess of self-confidence, proportioned to the amount which we insist on bearing ourselves.\par \par \pard\ltrpar\ri90 If we refuse to let God carry for us what He desires and offers to carry, pride is at the bottom of the refusal.\par \par \pard\ltrpar\fi-720\li720\ri90 1.\tab HUMAN ANXIETY (distracting care) divide.\par \par \pard\ltrpar\fi-720\li1440\ri90 A.\tab Care is a common plague, furrows every face.\par \pard\ltrpar\li1440\ri90 Everyday competition grows more savage.\par Everyday success grows more difficult.\par \pard\ltrpar\fi-720\li1440\ri90 B.\tab Yet there is a necessary care, diligent use of our faculties (no carelessness).\par C.\tab How often "No trial is like my trial!"\par \par \pard\ltrpar\ri90 This is earthly care, unprofitable, unreasonable, unholy.\par Care that wears out men and women before their time.\par Care that sours and saddens God's World.\par Care that slowly kills the body under 1,000 different diseases.\par Care that is the beginninLVALg of death to the spirit.\par Care that you cannot, only because you will not, cast it upon Him who cares for you!\par \par \pard\ltrpar\fi-720\li720\ri90 2.\tab DIVINE CARE: God's care has nothing of distraction in it. "Much thought is spent in heaven over you."\par \par \pard\ltrpar\li720\ri90 Why be so foolish as to carry what He will carry for us. Cast it upon Him. No care left but the care to please and honor Him.\par \par Then: Better provision will be made for us than we could make for ourselves.\par Patient and willing shoulders receive the load we throw.\par Divine energies that never weary uphold us.\par Eyes of sharper vigilance than our watch for us.\par Wisdom that never errs leads us.\par Affections that never droop or wander strengthen us.\par \par Jesus gave Himself to one individual as though there was no other in the world. He still does!\par Peter was asleep. The woman unable to go to India (mother, sister and husband died). "Let us trust God for salvation: I will trust Him with salvation."\par \cf3\par \pard\ltrpar (1Pe 5:8) Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:\par \par \cf0\f2 ROARING LION A roaring lion is old. He scares the prey so it runs. Thus the young lions can catch and kill.\par \par The only thing that answers the roar of a lion is another lion. We have a Lion of the tribe of Judah that has answered this lion's roar.\par \cf1\ul Jam_4:7\cf0\ulnone Resist the devil and he will flee from you\par \cf2\par \pard\ltrpar\qc\cf0\b THE BATTLEGROUND OF THE BELIEVERS\par \pard\ltrpar\b0 TEXT: \cf1\ul 1Pe_5:8\cf0\ulnone\par \par \pard\ltrpar\fi-720\li720 INTRODUCTION: The constant conflict of the Christian continues with a contest against Satan without end.\par \par I. \tab THE BATTLE WITH SATAN\emdash YOUR FAITH.\par \pard\ltrpar\par \pard\ltrpar\fi-720\li1440 A. \tab Keeps you from a total commitment.\par \par B. \tab Keeps you from trusting completely.\par LVAL \par C. \tab Keeps you from triumph continuously.\par \pard\ltrpar\par \pard\ltrpar\fi-720\li720 II. \tab THE BATTLE WITH SELF\emdash YOUR FLESH.\par \pard\ltrpar\par \pard\ltrpar\fi-720\li1440 A. \tab Too weak spiritually to take a strong stand for God.\par \par B. \tab Too much wanting of worldly things and places.\par \par C. \tab Too wayward to stay on the right road long at the time.\par \pard\ltrpar\par \pard\ltrpar\fi-720\li720 III. \tab THE BATTLE WITH SIN\emdash YOUR FORGIVENESS.\par \pard\ltrpar\par \pard\ltrpar\fi-720\li1440 A. \tab The battle with pet sin.\par \par B. \tab The battle with peevish sin.\par \par C. \tab The battle with petty sin.\par \par D. \tab The battle with powerful sin.\par \pard\ltrpar\par \pard\ltrpar\fi-720\li720 IV. \tab THE BATTLE WITH THE SPIRIT\emdash YOUR FELLOWSHIP.\par \pard\ltrpar\par \pard\ltrpar\fi-720\li1440 A. \tab The battle of ignoring His urging.\par \par B. \tab The battle of impoverishing His undertaking.\par \par C. \tab The battle of impending His unction.\par \pard\ltrpar\par \pard\ltrpar\fi-720\li720 V. \tab THE BATTLE WITH THE SCRIPTURES\emdash YOUR FOLLOWING.\par \pard\ltrpar\par \pard\ltrpar\fi-720\li1440 A. \tab You'll have a battle reading it daily.\par \par B. \tab You'll have a battle responding to its demands.\par \par C. \tab You'll have a battle remembering it is Divine.\par \pard\ltrpar\par \pard\ltrpar\fi-720\li720 VI. \tab THE BATTLE WITH THE SAINTS\emdash YOUR FRUIT.\par \pard\ltrpar\par \pard\ltrpar\fi-720\li1440 A. \tab You will have a battle staying in unity.\par \par B. \tab You will have a battle staying usable.\par \par C. \tab You will have a battle staying unhurt.\par \pard\ltrpar\par \pard\ltrpar\fi-720\li720 VII. \tab THE BATTLE WITH SURRENDER\emdash YOUR FUTURE.\par \pard\ltrpar\par \pard\ltrpar\fi-720\li1440 A. \tab Satan will tell you to delay some other day.\par \par B. \tab Something could happen; danger of waiting too late.\par \par C. \tab Since it is your eternitLVALy, do now what you need to do.\par \pard\ltrpar\keepn\ri90\sb360\sa60\qc\cf2\expndtw60\kerning28\b IF I WERE SATAN\par \pard\ltrpar\ri90\cf0\expndtw0\kerning0\b0 (\cf1\ul 1Pe_5:8-9\cf0\ulnone ) Herschel Ford\par \par \pard\ltrpar\fi-720\li720\ri90 INTRODUCTION: The great work of satan is to keep people from being saved. If I were satan and wanted to prevent the salvation of people, what would I do? I would do just what he is doing. Satan has been busy for 6,000 years and will be busy until the end.\par \par 1.\tab IF I WERE SATAN I WOULD DECEIVE PEOPLE AS TO MY SELF\par \par \pard\ltrpar\fi-720\li1440\ri90 A.\tab He does (\cf1\ul Eph_6:11\cf0\ulnone ) He is full of tricks [wiles]\par \par B.\tab He is transformed into an angel of light (\cf1\ul 1Co_11:14\cf0\ulnone ).\par \par \pard\ltrpar\fi-720\li720\ri90 2.\tab IF I WERE SATAN I WOULD MAKE SIN ATTRACTIVE\par \par \pard\ltrpar\fi-720\li1440\ri90 A.\tab Garden of Eden: the fruit was so attractive she partook of it.\par \par B.\tab\cf1\ul 2Co_4:4\cf0\ulnone "The god of this world has blinded the minds"\par \par \pard\ltrpar\fi-720\li720\ri90 3.\tab IF I WERE SATAN I WOULD HINDER THE WORD OF GOD\par \par \pard\ltrpar\fi-720\li1440\ri90 A.\tab The Word of God is a powerful thing (\cf1\ul Heb_4:12\cf0\ulnone ). It sinks into the hearts of man and brings those men to Christ. No wonder the devil wants to keep the Word out.\par \par B.\tab In Matthew 13 we see how satan hinders the Word:\par \par \pard\ltrpar\fi-720\li2160\ri90 a.\tab Some fell by the wayside.\par \par b.\tab Some fell on stony ground.\par \par c.\tab Some fell among thorns.\par \par \pard\ltrpar\fi-720\li1440\ri90 C.\tab I would get the preachers to sow something else besides the seed.\par \par \pard\ltrpar\fi-720\li720\ri90 4.\tab IF I WERE SATAN I WOULD DESTROY THE POWER OF THE CHURCHES\par \par \pard\ltrpar\fi-720\li1440\ri90 A.\tab Satan knows the best ways to destroy the power of the Church.\par \par B.\tab Jesus said, "You are neither hot norLVAL cold." Satan tries to destroy the influence and testimony of the church.\par \par C.\tab I would bring division and discord through misunderstanding. I would make sure there was no good communication between the ministers or laymen.\par \par \pard\ltrpar\fi-720\li720\ri90 5.\tab IF I WERE SATAN I WOULD MAKE THE CHURCH MEMBERS STUMBLE\par \par \pard\ltrpar\fi-720\li1440\ri90 A.\tab Satan causes the weak Christian to stumble, then in ridicule the unsaved man makes fun. "That is a Christian for you."\par \par B.\tab I would then make other Christians destroy and expose the fallen brother, rather than restore him.\par \par \pard\ltrpar\fi-720\li720\ri90 6.\tab IF I WERE SATAN I WOULD GIVE THE WORLD ANOTHER GOSPEL\par \par \pard\ltrpar\fi-720\li1440\ri90 A.\tab Today satan is preaching another gospel. The false gospel is bloodless and is a man-made gospel (\cf1\ul Gal_1:8\cf0\ulnone ).\par \par B.\tab I would get them to water it down, or make it so legalistic that nobody could live it. \par \par C.\tab I would make sure they get enough religion that they would be satisfied like they are, but not enough to make them want all there is.\par \par \pard\ltrpar\fi-720\li720\ri90 7.\tab IF I WERE SATAN I WOULD CAUSE MEN TO GIVE EXCUSES\par \par \pard\ltrpar\fi-720\li1440\ri90 A.\tab\cf1\ul Luk_14:16-24\cf0\ulnone There were three excuses men gave for not coming to the feast.\par \par \pard\ltrpar\fi-720\li2160\ri90 a.\tab A farm.\par \par b.\tab Five yoke of oxen.\par \par c.\tab A wife\par \par \pard\ltrpar\fi-720\li1440\ri90 B.\tab The rich young ruler felt he could not give as much as Jesus asked.\par \par C.\tab The man without the wedding garment had no excuse.\par \par Do not let satan deceive you any longer. Come to Jesus!\par \pard\ltrpar\cf3\f1\par (1Pe 5:9) Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world.\par \par \cf0 Do not just be against him but resist him. Come against him with LVALthe word of God as Jesus did. Calling upon the blood of Jesus Christ, come against him in prayer and the authority of the name of Jesus. You can feel confident to overcome him for the weakest Christian can defeat him if he will come in faith believing. Though you may be feeble in yourself, you can be bold in Jesus Christ for He dwells in you and greater is He that dwells in you than he that is in the world (\cf1\ul 1Jo_4:4\cf0\ulnone ). \par \par \i As if the apostle had said, "Resist Satan's temptations, occasioned by your sufferings, remembering that it is not your case alone, but others also suffer with you, even all that will live godly in Christ Jesus." \par \i0 \par \i Learn hence, That Christians should not desire, and cannot reasonably expect, a better condition in the world, with respect to freedom from sufferings, than the rest of their brethren, who have all a share of affliction to suffer, and a measure of hardship to endure, as well as ourselves: The same afflictions are accomplished in your brethren that are in the world.\i0 (Burkitt)\par \cf3\par (1Pe 5:10) But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle \i you\i0 .\par \par \cf2\fs29 God is going to adjust us to Himself as we focus on Him (\cf1\ul 2Co_3:18\cf2\ulnone ) so that we have the right relationship and attitude toward God and our fellow man. We will then have power to resist the wiles of the devil and stand firm in the faith. We will be victorious over every obstacle because we are founded on a firm and settled foundation. We will have strength to withstand every assault of the devil and energy to progress without hindrance.\cf0\i\fs28\par \par After that ye have suffered a while. After you have suffered as long as he shall appoint. The Greek is, "having suffered a little," and may refer either to time or degree. In both respects the declaration concerning afflictions is true. They are short, cLVALompared with eternity; they are light, compared with the exceeding and eternal weight of glory.\i0 (Barnes Notes)\par \cf3\par (1Pe 5:11) To him \i be\i0 glory and dominion for ever and ever. Amen.\par \par \cf0 He is the God of all grace (\cf1\ul 1Pe_5:9\cf0\ulnone ), and Peter declares that to Him belongs all glory. All the praise and honor for the building of this church goes to Him. He also said that all dominion was His. He is the governor and Savior of this church, and the creator and governor of the entire universe. All dominion is His whether it be in heaven or hell, whether it be through time or eternity. All is made for Him and by Him. To that Peter adds his, \ldblquote SO BE IT!\rdblquote And let all the church say, Amen!\par \cf3\par \pard\ltrpar\qc\cf1\ul\f0\fs24 1Pe_5:12-14\cf0\ulnone\par \scaps\fs22 Analysis:\scaps0\emdash Remarks on the object of the Apostle\rquote s writing, salutations and benediction\fs24\par \pard\ltrpar\cf3\f1\fs28\par (1Pe 5:12) By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand.\par \par \cf0 Silvanus is another name for Silas and was a companion with Paul in missionary work, and proved to be a faithful brother. \par \par \i Silvanus may have stood in a close relation to the churches in Asia, perhaps having taken the oversight of them after Paul's departure, and had afterwards gone to Peter, by whom he is now sent back to them with this Epistle. He did not know, by positive observation, Silvanus' faithfulness to them; he therefore says, "faithful to you, as I suppose," from the accounts I hear; not expressing doubt.\i0 (JFB)\par \par \i Observe here, That our apostle, to encourage these suffering Christians to a resolved perseverance in the Christian religion, assures them that it was undoubtedly from God, the unquestionable truth of God, and therefore neither seducers on the one hand, nor persecutors on the other, should be able to shaLVALke them, or cause them to fall from their own steadfastness; a firm belief of the certainty and excellency of Christianty conduces much to the establishment of those that have newly embraced it; if we be once assured that it is the true grace of God wherein we stand, it will cause us to stand steadfast.\i0 (Burkitt)\par \cf3\par (1Pe 5:13) The \i church that is\i0 at Babylon, elected together with \i you\i0 , saluteth you; and \i so doth\i0 Marcus my son.\par \par \cf0 Peter apparently left Jerusalem as a missionary and traveled all over Palestine and into Assyria and we thus find him there now in Babylon. Once he left the church in the hands of James and began traveling it does not appear that he came back often to Jerusalem though he did at times as in Act 15. He calls John Mark his son in the faith. He was sister's son to Barnabas, (\cf1\ul Col_4:10\cf0\ulnone ), his mother's name was Mary, and he is the same who wrote the gospel that goes under his name.\par \cf3\par (1Pe 5:14) Greet ye one another with a kiss of charity. Peace \i be\i0 with you all that are in Christ Jesus. Amen.\par \par \cf0 Paul also referred to the Christian kiss and called it a holy kiss. Peter calls it a kiss of love, evidently from the fact that Christians were to be known by the love they showed toward one another. \par \par \i We may note certain other uses of the kiss in the early church. At baptism the person baptized was kissed, first by the baptizer and then by the whole congregation, as a sign of his welcome into the household and family of Christ. A newly ordained bishop was given "the kiss in the Lord." The marriage ceremony was ratified by a kiss, a natural action taken over from paganism. Those who were dying first kissed the Cross and were then kissed by all present. The dead were kissed before burial. \line\line\~\~\~\~\~To us the kiss of peace may seem very far away. It came from the day when the Church was a real family and fellowship, when Christians really did know and love one another. It P LVAL` is a tragedy that the modern Church, often with vast congregations who do not know each other and do not even wish to know each other, could not use the kiss of peace except as a formality. It was a lovely custom which was bound to cease when the reality of fellowship was lost within the Church. \line\line\~\~\~\~\~"Peace to all of you that are in Christ," says Peter; and so he leaves his people to the peace of God which is greater than all the troubles and distresses the world can bring. \i0 (Barclay)\i\par \cf3\i0\par \fs24\par \cf2\fs23\par \cf3\fs28\par \par \fs29\par } LVALÏ{\rtf1\fbidis\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}{\f2\fnil\fprq2\fcharset0 TITUS Cyberbit Basic;}{\f3\froman\fprq2\fcharset0 Georgia;}{\f4\froman\fprq2\fcharset177 TITUS Cyberbit Basic;}} {\colortbl ;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;\red0\green128\blue128;\red0\green0\blue0;\red128\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\qc\lang1033\f0\fs32 THE\fs24\par \fs40 SECOND GENERAL EPISTLE OF PETER\fs24\par \par \fs32 INTRODUCTION\par \cf1\ul\fs24 2Pe_1:1-11\cf0\ulnone\par \pard\ltrpar\fi360\scaps\fs22 Analysis\scaps0 :\emdash The brotherly salutation and prayer of blessing are followed by the exhortation: Since God has richly furnished you with whatever is necessary for your spiritual life, then you should furnish whatever is agreeable to His will. When you have accomplished that the entrance to His kingdom shall be opened to you.\par \fs24\par \pard\ltrpar\qc\fs28\'a7 1. OBJECT OF THE EPISTLE\fs24\par \par \pard\ltrpar\fi360\scaps\f1\fs28 This\scaps0 Epistle is designed to be an encouraging reminder of God's purpose in saving them \cf1\ul 2Pe_3:1\cf0\ulnone ; \cf1\ul 2Pe_1:12-15\cf0\ulnone ; \f0\fs32\ldblquote When thou art converted, strengthen thy brethren,\rdblquote \cf1\ul Luk_22:32\cf0\ulnone . \cf2\b Acting on this, his Master\rquote s charge, Peter wrote these two letters to the strangers of the dispersion. \cf0\b0\f1\fs28 The first Epistle deals with warnings against dangers and enemies from without (Jews and Romans); the second warns Christians against the more dangerous enemies from within (False Teachers), and exhorts them to vigilance and resistance to the deceivers and scoffers, who had gradually crept into the Christian churches. \ldblquote Beware, lest ye also, being led away with the error of the wicked, fall from your own stedfastness,\rdblquote (\cf1\ul 2Pe_3:17\cf0\ulnone ).\emdash\ldblquote Use with all diligence the virtues God has giLVALven you to the furthering of your maturity\rdblquote (\cf1\ul 2Pe_1:3\cf0\ulnone ). You are fully equipped (\cf1\ul 2Ti_3:16-17\cf0\ulnone ). His exhortations are based on the fact that Jesus is coming soon (\cf1\ul 2Pe_3:11).\par \par D\cf0\ulnone eceivers had infiltrated the church. Men who were worldly; libertines, sensualists, living in uncleanness, unrighteousness and covetousness, according to the promptings of their own lusts, \cf1\ul 2Pe_2:10\cf0\ulnone ; \cf1\ul 2Pe_3:14\cf0\ulnone , some of whom scoffed at the truth, and particularly at the coming of Christ, \cf1\ul 2Pe_3:3-4\cf0\ulnone . They used great swelling words of vanity, spoke evil of dignities and the celestial powers, and derided the Lord that bought them, \cf1\ul 2Pe_2:1\cf0\ulnone ; \cf1\ul 2Pe_2:18\cf0\ulnone . Their wisdom consisted in lying, blaspheming, and the promise of unbridled licence, \cf1\ul 2Pe_2:19\cf0\ulnone . \par \f0\fs24\par \pard\ltrpar\cf3\f1\fs28 (2Pe 1:1) Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ: [\cf2 GK of our God and Savior Jesus Christ\cf3 ]\par \par \cf0 Peter tells us that he wrote two epistles to the same people (\cf1\ul 2Pe_3:1\cf0\ulnone ), and tells us in the first epistle that he was writing to the Jews of the Diaspora in Pontus, Galatia, Cappadocia, Asia and Baithynia (\cf1\ul 1Pe_1:1\cf0\ulnone ). Both are written to these same people.\par \cf3\par (\cf1\ul 2Pe_1:2\cf3\ulnone ) Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,\par \par \cf0 Peter's salutation of blessing deserves to be particularly noticed because of the tendency to false gnosis, which was then beginning to appear. The word denotes acknowledgment, a knowledge which enters into an object and takes affectionate cognizance of it; which is not satisfied with a merely outward relation to it, but seeks to enter into and to lay hold of that object (as LVALin \cf1\ul Joh_17:3\cf0\ulnone ). \cf3\par \par \cf2\b Peter mentioned knowledge several times. He was apparently confronting the false knowledge being spread by Gnostic teaching:\cf3\b0\par \par \cf4 (2Pe 1:2)\cf0 Grace and peace be multiplied unto you through the knowledge of God\par \cf4 (2Pe 1:3)\cf0 His divine power hath given unto us all things that \cf5\i pertain\cf0\i0 unto life and godliness, through the knowledge of him\par \cf4 (2Pe 1:5)\cf0 Add to your faith virtue; and to virtue knowledge;\par \cf4 (2Pe 1:6)\cf0 Add to knowledge temperance\par \cf4 (2Pe 1:8)\cf0 These things make \cf5\i you that ye shall\cf0\i0 neither \cf5\i be\cf0\i0 barren nor unfruitful in the knowledge of our Lord Jesus Christ.\par \cf4 (2Pe 2:20)\cf0 They have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ.\par \cf4 (2Pe 3:18)\cf0 But grow in grace, and \cf5\i in\cf0\i0 the knowledge of our Lord and Saviour \par \cf3\par (\cf1\ul 2Pe_1:3\cf3\ulnone ) According as his divine power hath given unto us all things that \i pertain\i0 unto life and godliness, through the knowledge of him that hath called us to glory and virtue:\par \par \cf5\fs29 Peter is saying that Jesus Christ tells us what life is and then enables us to live it as it ought to be lived. He gives us a religion which is not withdrawal from life but triumphant involvement in it.\par \par \cf3\fs28 (\cf1\ul 2Pe_1:4\cf3\ulnone ) Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.\par \par \pard\ltrpar\sa120\cf0 The \b promises \b0 of God are the last of seven \b precious \b0 things mentioned by Peter in his Letters. Our faith is more precious than gold (\cf1\ul 1Pe_1:7\cf0\ulnone ). The blood of Christ is precious (\cf1\ul 1Pe_1:19\cf0\ulnone ). Christ, the Living Stone, is precious in God's sight (\cf1\ul 1Pe_2:4\cf0\ulnone ). He is preciLVALous also as the Cornerstone (\cf1\ul 1Pe_2:6\cf0\ulnone ). To all who believe, He is precious (\cf1\ul 1Pe_2:7\cf0\ulnone ). The imperishable jewel of a gentle and quiet spirit is very precious in God's sight (\cf1\ul 1Pe_3:4\cf0\ulnone ). And finally, the \b promises\b0 of God are \b precious\b0 (\cf1\ul 2Pe_1:4\cf0\ulnone ).\par \cf2\b Rare\par Durable\par Need Fulfilling\par Costly; of great value\par \cf0\b0 Think of some of the promises that relate to the life of holiness. (1) Freedom from sin's dominion (\cf1\ul Rom_6:14\cf0\ulnone ). (2) Grace that is sufficient (\cf1\ul 2Co_12:9\cf0\ulnone ). (3) Power to obey His commands (\cf1\ul Phi_4:13\cf0\ulnone ). (4) Victory over the devil (\cf1\ul Jam_4:7\cf0\ulnone ). (5) Escape when tempted (\cf1\ul 1Co_10:13\cf0\ulnone ). (6) Forgiveness when we confess our sins (\cf1\ul 1Jo_1:9\cf0\ulnone )\emdash and forgetfulness too (\cf1\ul Jer_31:34\cf0\ulnone ). (7) Response when we call (\cf1\ul Psa_50:15\cf0\ulnone ).\par No wonder Peter says the \b promises \b0 of God are \b precious\b0 and very \b great\b0 ! These promises enable the believer to escape \b the corruption that is in the world through lust\b0 . God has promised all that we need to resist temptation. When passionate cravings come, we can claim the promises. They enable us to escape from the world's corruption\emdash its sexual sin, its drunkenness, its filth, its misery, its treachery, and its strife.\par The positive side is that by these same promises we \b may be partakers of the divine nature\b0 . This takes place when you receive the Holy Ghost. Then as we live in the practical enjoyment of what God has promised, we become more and more conformed to His image. For instance, He has promised that the more we think about Him, the more we will become like Him (\cf1\ul 2Co_3:18\cf0\ulnone ). We make this promise a reality by reading the word, studying Christ as He is revealed in it, and following Him. As we do this, the Holy Spirit changes us into His likeness from one degree of glLVALory to another.\par \pard\ltrpar\cf3\par (2Pe 1:5) And beside this, giving all diligence, add to your faith [\cf2 firm persuasion, conviction, belief in the truth\cf3 ] virtue [\cf2 Strength of mind in regard to danger; that quality which enables a man to encounter danger with firmness; personal bravery; courage\cf3 ]; and to virtue knowledge [\cf0 \cf2 A clear and certain perception of the truth of who Jesus Christ is\cf3 ];\par \par \cf5\fs29 Moffatt quotes a saying that, "the Christian life must not be an initial spasm followed by a chronic inertia." It is very apt to be just that; a moment of enthusiasm, when the wonder of Christianity is realized, and then a failure to work out the Christian life in continuous progress.\par \cf3\fs28\par \cf5\fs29 Faith must be more than belief in certain facts; it must result in action, growth in Christian character, and the practice of moral discipline, or it will die away (\cf1\ul Jas_2:14-17\cf5\ulnone ). Peter lists several of faith's actions: learning to know God better, developing perseverance, doing God's will, loving others. These actions do not come automatically; they require hard work. They are not optional; all of them must be a continual part of the Christian life. We don't finish one and start on the next, but we work on them all together. God empowers and enables us, but he also gives us the responsibility to learn and to grow. We should not be surprised at or resentful of the process. \par \cf3\fs28\par \pard\ltrpar\fi-360\li720\sa60 (\cf1\ul 2Pe_1:6\cf3\ulnone ) And to knowledge temperance [\cf2 self-control, the virtue of one who masters his desires\cf3 ]; and to temperance patience [\cf2 who is not swerved from his deliberate purpose and his loyalty to faith and godliness by even the greatest trials and sufferings\cf3 ]; and to patience godliness [\cf2 Godward attitude, does that which is well-pleasing to Him\cf3 ];\par \pard\ltrpar\par (2Pe 1:7) And to godliness brotherly kindness [\cf2 Being your brother's keeper; loving your LVALneighbor as yourself\cf3 ] ; and to brotherly kindness charity [\cf2 Seeking the welfare of others without expecting anything in return\cf3 ].\par \par (2Pe 1:8) For if these things be in you, and abound, they make \i you that ye shall\i0 neither \i be\i0 barren nor unfruitful in the knowledge of our Lord Jesus Christ.\par \par \pard\ltrpar\fi360\sa60\cf0 Christian growth (\cf1\ul 2Pe_1:5-7\cf0\ulnone ) results in spiritual effectiveness and productivity. [if these things \cf2 BE\cf0 in you]The word \b possess\b0 (\i\f2 hyparcho\u772?nta\i0\f1 , lit. \ldblquote possessing\rdblquote ) emphasizes that these spiritual qualities \ldblquote belong to\rdblquote Christians. However, Christians are to do more than merely possess these virtues. Effective and productive spirituality comes as \b these qualities\b0 are held \b in increasing measure.\b0 There is to be a growth in grace. A believer who does not progress in these seven areas is \b ineffective\b0 (\i\f2 argous\i0\f1 , \ldblquote idle\rdblquote or \ldblquote useless\rdblquote ) \b and unproductive\b0 (lit., \ldblquote unfruitful\rdblquote ) \b in\b0 his \b knowledge\b0 (\i\f2 epigno\u772?sin\i0\f1 , \ldblquote full personal knowledge\rdblquote ; cf. \cf1\ul 2Pe_1:2-3\cf0\ulnone ; \cf1\ul 2Pe_2:20\cf0\ulnone ) \b of our Lord Jesus Christ.\b0 Unfortunately many Christians lack the \ldblquote fruit\rdblquote of the Spirit and are not advancing spiritually. They remain \ldblquote infants in Christ\rdblquote (\cf1\ul 1Co_3:1\cf0\ulnone ), still in need of spiritual \ldblquote milk\rdblquote (\cf1\ul Heb_5:12-13\cf0\ulnone ). But as Peter urged, believers should \ldblquote grow in the grace and knowledge (\i\f2 gno\u772?sei\i0\f1 ) of our Lord and Savior Jesus Christ\rdblquote (\cf1\ul 2Pe_3:18\cf0\ulnone ).\par \cf2\b With all my faith I might push this over, but adding virtue it only take half that much effort, then adding knowledge it only takes a third. If all these are there I can touch it and it will fall over.\cf0\b0\par \pardLVAL\ltrpar\cf3\par (2Pe 1:9) But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.\par \par \cf0 The man who has not added these things to his faith is near sighted. He only recognizes those things that have to do with the present and with his life here on earth. He cannot see those eternal verities that God has promised to those who follow Him. To him the forgiveness of his sins were only to appease his conscience for the present and he did not see their eternal value.\par \cf5\fs23\par \cf3\fs28 (\cf1\ul 2Pe_1:10\cf3\ulnone ) Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:\par \par \cf2\b God has chosen you but that election is only effective if you fulfill your part. All of God's promises are conditional.\cf0\b0\par \cf3\par (\cf1\ul 2Pe_1:11 CJB\cf3\ulnone ) For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.\par \par \cf2\b You will not find a greater assurance of making it than you will find here.\par First God has given you three things whereby you can be sure you make it:\par (1) All things that pertain to life and Godliness (\ul 2Pe_1:3\ulnone )\par (2) Made you a partaker of His nature (\ul 2Pe_1:4\ulnone )\par (3) Faith with all its precious promises (\ul 2Pe_1:4-5\ulnone )\par When you add to that you will never fall\par \b0 [see LIFE \ul Col_3:4\ulnone ]\par \cf0 Peter expressed a way to obtain the greatest assurance of our salvation. First we should be diligent to multiply the characteristics of a Christian. When we have done that we can be assured that we will not fall. When we examine ourselves at that point (\cf1\ul 2Co_13:5\cf0\ulnone ) to be certain that we are in the faith we can rest assured that we will have an abundant entrance into the Kingdom. All uncertainty will vanish and we will not have to be concerned that we will scarcely beLVAL saved (\cf1\ul 1Pe_4:18\cf0\ulnone ). We will not be found singing, "If I can just make it in."\i\par \par There are four sorts of persons spoken of in scripture: \par \par 1. Some are said to be far from the kingdom of God, afar off from God, as Heathens and Infidels, who know not God (\cf1\ul\i0 Num_24:17\cf0\ulnone\i ). \par \par 2. Others are said not to be far from the kingdom of God, \cf1\ul Mar_12:34\cf0\ulnone , who yet will never come there. \par \par 3. Others are scarcely saved, saved with great difficulty, so as by fire, with much dross of error in judgment, and corruption in life. \par \par 4. Others are said to have an abundant entrance administered to them into the everlasting kingdom, and these are the fruitful Christians, who are daily adding to their graces, and going from strength to strength: These shoot the gulf of death in the holy triumph of their grace; they enter the harbor of heaven with a full sail, with full assurance of faith and hope. Thus will the fruitful Christian have both a more comfortable passage to, and also a more ample reward in heaven. \i0 (Burkitt)\par \cf3\par \pard\ltrpar\qc\cf0\f0\fs24 CHAPTER 1:12\endash 21\par \pard\ltrpar\fi-360\li360\scaps\fs22 Analysis\scaps0 :\emdash The Apostle enforces his exhortation to holiness by the consideration of the expected nearness of his departure, confirming the certainty of the doctrine in which his readers had been instructed, \i a\i0 , by the eye-witness of him self and all the Apostles; \i b\i0 , by the word of prophecy.\fs24\par \pard\ltrpar\cf3\f1\fs28\par (2Pe 1:12) Wherefore I will not be negligent to put you always in remembrance of these things, though ye know \i them\i0 , and be established in the present truth.\par \par \cf0 When the minister is negligent the people will be also, so Peter shows the way of a good leader. He is the example and keeps before them the vital needs of the Christian life. As goes the minister, so goes the people. \par \cf5\fs23\par \i\fs29 We do more to reforLVALm people and to keep them safe by, as it were, putting them on their honour than by flaying them with invective. Peter was wise enough to know that the first essential to make men listen is to show that we believe in them.\i0 (Barclay)\par \cf3\fs28\par (2Pe 1:13) Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting \i you\i0 in remembrance;\par \par \pard\ltrpar\sa120\cf0 Very likely in prison even as he writes this letter, Peter knows he's about to die. And he uses whatever life he has left to say, "I know you know this stuff. But I will not be negligent to put you in remembrance of it until you are established in it."\par If you are a Sunday-school teacher, parent, elder, or anyone else who wants to be used in service, this is a huge point, for the key to ministry is putting people in remembrance of things they already know. You see, because our minds have been affected by sin, we forget the things we should remember and remember the things we should forget. Therefore, your job as a parent, or your job as a pastor is to say the same things over and over and over until those in your charge are established in them.\par It's not how much you know that counts. It's how \i well\i0 you know what you know. What matters is how \i well \i0 you understand the basic truths, and how deep they sink into the soil of your soul.\par \pard\ltrpar\cf3\par (2Pe 1:14) Knowing that shortly I must put off \i this\i0 my tabernacle, even as our Lord Jesus Christ hath shewed me.\par \par \cf0 We are like pilgrims here living in the tent of flesh. But we know that soon we are going to have a permanent dwelling place in heaven. We will put off this tent that is so frail to replace it with one that is eternal.\par \par The Lord had showed him when he was young that he would become old (\cf1\ul Joh_21:18-19\cf0\ulnone ), and now that he was old he must have had a revelation from the Lord that the time of his departure was at hand.\par \cf3\par (2Pe 1:15) Moreover I will endeaLVALvour that ye may be able after my decease to have these things always in remembrance.\par \par \cf0\f3 Generally speaking the members of the early church looked forward to the rapture of the church and did not expect to die because they believed Jesus would return in their own lifetime. However Peter did not look forward to the coming of Jesus because he had been told by Him that he was going to die. However he did not know when that would be so he had to stay ready. We should have the same attitude and stay ready to go at all times whether it be in the rapture or by death.\par \b\par [decease\b0 ]\i "departure." The very word ("exodus") used in the Transfiguration, Moses and Elias conversing about Christ's decease (found nowhere else in the New Testament, but \cf1\ul Heb_11:22\cf0\ulnone , "the departing of Israel" out of Egypt, to which the saints' deliverance from the present bondage of corruption answers). "Tabernacle" is another term found here as well as there (\cf1\ul Luk_9:31\cf0\ulnone , \cf1\ul Luk_9:33\cf0\ulnone ): an undesigned coincidence confirming Peter's authorship of this Epistle.\i0 (JFB)\par \cf3\f1\par (2Pe 1:16) For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.\par \par \cf5\fs29 There were at least three motives behind Peter's ministry as he wrote this letter. The first was obedience to Christ's command. "I will not be negligent" (\cf1\ul 2Pe_1:12\cf5\ulnone ). "When thou art converted," Jesus had said to Peter, "strengthen thy brethren" (\cf1\ul Luk_22:32\cf5\ulnone ). Peter knew that he had a ministry to fulfill.\par His second motive was simply that this reminder was the right thing to do. "I think it meet," he wrote, which simply means, "I think it is right and suitable." It is always right to stir up the saints and remind them of the Word of God!\par His third motive is wrapped up in the word endeavor in \cf1\ul 2Pe_1:15\cf5\ulnone . It is the same wLVALord that is translated diligence in \cf1\ul 2Pe_1:5\cf5\ulnone and \cf1\ul 2Pe_1:10\cf5\ulnone . It means "to hasten to do something, to be zealous in doing it." Peter knew that he would soon die, so he wanted to take care of his spiritual responsibilities before it was too late. You and I do not know when we will die, so we had better start being diligent today!\par What was it that Peter wanted to accomplish? The answer is found in the word that is repeated in \cf1\ul 2Pe_1:13-15\cf5\ulnone -remembrance. Peter wanted to impress his readers' minds with the Word of God so that they would never forget it! "I think it meet... to stir you up by putting you in remembrance" (\cf1\ul 2Pe_1:13\cf5\ulnone ).\cf3\fs28\par \par (2Pe 1:17) For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.\par \par \cf0\f3 When the three disciples were on the Mount of Transfiguration and heard this voice it ended with "Hear ye Him." That was a major admonition to the world that Jesus was indeed the Messiah sanctioned and anointed by the Father. However, for some reason Peter left that part out when he described this occasion of being eyewitnesses to His Majesty. However, we know that Peter did hear Him and had a revelation that He was indeed the Christ.\par \b\par [the excellent glory\b0 ] \i from the bright cloud which overshadowed Jesus, Moses, and Elijah and was a symbol of the glory and presence of God, as the cloud in the tabernacle and temple were, \cf1\ul Exo_40:35\cf0\ulnone , or from heaven, the habitation of the holiness and glory of God, and where he displays the glory of his being and perfections; or from himself, who is the God and Father of glory, and is glorious in himself, in all his attributes and works. So \cf2\lang1037\f4\rtlch\'eb\'e1\'e5\'e3\cf0\lang1033\f3\ltrch , "glory", with the Cabalistic Jews, signifies the Shechinah, or divine presence \cf6 (d)\cf0 ; and every number in the CabLVALalistic tree is called by the name of "glory"; the second number, which is "wisdom", is called "the first glory"; and the third number, "understanding", is called \cf2\lang1037\f4\rtlch\'eb\'e1\'e5\'e3 \'f2\'ec\'e9\'e5\'ef\cf0\lang1033\f3\ltrch , "the supreme", or "chief glory" \cf6 (e)\cf0 : so the first path, which is the supreme crown, is sometimes called the first glory, as the Father is here the most excellent glory; and the second path, which is the understanding enlightening, the second glory \cf6 (f)\cf0 . \cf6 (e)\cf0 Lex. Cabalist. p. 464. \cf6 (f)\cf0 Sepher Jetzirah, p. 1. 4.\i0 (Gill)\par \cf3\f1\par (2Pe 1:18) And this voice which came from heaven we heard, when we were with him in the holy mount.\par \par \cf0 VOID OR A VOICE \cf1\ul 2Pe_1:16-21\cf0\ulnone\par On April 23, 1920 the planet Mars was nearer the earth than it would be for several years. All that night two devoted scientists were on the alert with a radio transmitter and receiver. \par They wanted to prove the presence of intelligent beings on Mars, and their desire to communicate with earth. \par Lengthening their sound waves, they sent their ears past the radius of the world's noises, past a violent electrical storm in the upper strata of our atmosphere, out into the limitless space; that dead, cold vacuum in which throughout eternity our world has been spinning.\par But all was silence. No answering sound wave flashed out of infinity, and Mars pursued its path in wordless disdain.\par That one night might have opened tracks of progress and discovery which would have made all past achievements seem tame and commonplace.\par Anything might have happened, and nothing did happen. That is the sheer cold fact of it.\par The ear of humanity straining through the throbbing silence to catch the voice that never spoke.\par *Oh for one word, just one spoken word.\par *How much it would have meant.\par *One whisper would have struck silence through the senate chambers of earth.\par *Most significantly they listenedLVAL in hope.\par \par John put his ear to the sound waves of his day \cf1\ul Luk_7:19\cf0\ulnone "Are you the one who should come or do we look for another?"\par Peter (\cf1\ul 2Pe_1:15-21\cf0\ulnone ) sent his ear out into the limitless space, and all was not silence.\par \cf1\ul Heb_1:2\cf0\ulnone "Spoken to us by Son"\par Mother in law sick, fishing business, family to provide for, temper, impetuous.\par \cf1\ul 1Jo_1:1-3\cf0\ulnone\par Paul stoned at Lystra. He heard words without a law of utterance (\cf1\ul 2Co_12:1-4\cf0\ulnone ). "Eye hath not seen nor ear heard" But God has revealed it to us." (\cf1\ul 1Co_2:9\cf0\ulnone ).\par Herod had on his curiosity frequency (\cf1\ul Luk_23:8\cf0\ulnone ). No sound came.\par \cf1\ul Jam_4:1\cf0\ulnone You ask and receive not.\par \cf1\ul Joh_12:29\cf0\ulnone What was that? Thunder? Are you sure? We've explained it now, let's hear no more about it.\par Blind man (\cf1\ul Joh_9:30\cf0\ulnone ). They could explain his healing away. It was belzibub. (\cf1\ul Mat_10:25\cf0\ulnone ).\par Troubles of the world today\_\_famine, war, violence, earthquakes, pestilence.\par "Unto them that look for Him will He return" (\cf1\ul Heb_9:28\cf0\ulnone ).\par Pharisee knew transmitter mechanics.\par Bible is our receiver.\par \cf1\ul Joh_14:1-3\cf0\ulnone ; \cf1\ul Mat_11:28-29\cf0\ulnone ; \cf1\ul Psa_91:1-2\cf0\ulnone\par "I am with you always" (\cf1\ul Mat_28:20\cf0\ulnone )\par "I will never leave you" (\cf1\ul Heb_13:5\cf0\ulnone )\par Receive a word that assures in the end when it is needed most.\par Trumpet (\cf1\ul 1Th_4:13-18\cf0\ulnone )\par Where to find Him (\cf1\ul Job_23:3\cf0\ulnone )\par Just lives by faith (\cf1\ul Hab_2:4\cf0\ulnone ) then \cf1\ul Hab_3:17-18\cf0\ulnone\par Touch hem of His garment (\cf1\ul Mat_9:20\cf0\ulnone )\par Hannah (\cf1\ul 1Sa_1:9\cf0\ulnone )\par Knock (\cf1\ul Rev_3:20\cf0\ulnone )\par Until I went into the sanctuary (\cf1\ul Psa_73:14\cf0\ulnone )\par He that has ears to hear (\cf1\ul Mat_13:15\cLVALf0\ulnone )\par \cf1\ul Deu_29:4\cf5\ulnone ;\cf0 \cf1\ul Eze_12:2\cf0\ulnone\par \cf3\par (2Pe 1:19) We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:\par \par \cf0 Peter wanted to give ample proof of the irrefragible certainty of the Messiahship of Jesus Christ. First of all there the personal witness that Peter and two other apostles had of His appearance on the Mount of Transfiguration. At that time there came a voice from the heavens declaring Him to be the Son of God. Then there was the written testimony in scripture. All of these together should make it evident that Jesus is indeed the Christ.\i\par \par Observe here, That the Scriptures, or written word of God, are a more sure word to us than any voice from heaven, or revelation whatsoever; not that there was any uncertainty in the Lord's voice uttered from heaven at Christ's transfiguration, but because that transient voice was heard only by three, and might be mistaken or forgotten; whereas the Holy Scriptures are a standing and authentic record, and a most sure ground for faith to build upon; and accordingly our apostle tells them, they should do well to attend unto the written word, that is, the Scriptures of the Old Testament, as unto a light that shined in that dark time, until, by considering those ancient prophecies, and comparing them with what Christ hath done and suffered, they might find the day dawning upon them, and the morning star, the Holy Spirit, arising in their hearts, so enlightening and convincing them, that no more doubts or scruples should be left in them, concerning this great truth, attested by a voice from heaven, and confirmed by the writings of the prophets, namely, that Jesus is the true and promised Messias, and really the Son of God. \par \par Learn hence, That the written word of God is a surer word, more to be depended and relied upon than any voice from heaven,LVAL though attested by the greatest and most eminent apostle, and consequently to be more heeded and regarded by us; nay, farther, the sanctifying operation of the Holy Spirit in and upon the hearts and lives of sincere and serious Christians is a more certain and indubitable evidence of their salvation, than if an angel should come from heaven on purpose to tell them that they should certainly come thither; for the testimony of an angel, at the highest, is but the testimony of a creature; but the testimony of the sanctifying Spirit is the testimony of God himself; it is therefore the sure word that we are to attend unto; and that revelation of God's will, being final, is and ought to be attended to, before any pretended or real revelations whatsoever: We have a more sure word of prophecy; whereunto ye do well that ye take heed, &c. \i0 (Burkitt)\par \cf3\par (2Pe 1:20) Knowing this first, that no prophecy of the scripture is of any private interpretation.\par \par \cf0 You are to find out what the Spirit is saying regardless of the writer\rquote s interpretation of what he wrote, though often he did not know himself, and also by the reader\rquote s interpretation, for both can be mistaken. However the Spirit\rquote s intent is what will face us in the last day.\par \cf5\fs23\par \pard\ltrpar\sa120\cf0\i\fs28 In the circus I once saw a man riding way up high on a unicycle, and all of a sudden it went out from under him, and he fell backwards. Believe me, he had a bad fall. And I thought, Oh, how many Christians are like that today. They base what they believe on a single verse. While it is wonderful to have one marvelous verse of Scripture, if it tells a great truth, there will be at least two or three verses and usually a whole chapter on it somewhere in the Bible. Simon Peter is telling us that no passage of Scripture should be interpreted by itself. We need to confirm it with other Scriptures.\i0 (McGee)\par \pard\ltrpar\cf3\par (\cf1\ul 2Pe_1:21\cf3\ulnone ) For the prophecy came not in olZ LVALj d time by the will of man: but holy men of God spake \i as they were\i0 moved by the Holy Ghost.\par \par \cf0 Very little of the Old Testament would not fall under that category of holy men of God speaking as they were moved by the Holy Ghost. The only exception I know of was Nebuchadnezzar who could not be considered even inspired of God, much less a holy man. The reason God would accept his writing as scripture (Dan 4) was because it was a recognition by this heathen king that Jehovah was the true and living God.\par \cf5\fs23\par \pard\ltrpar\qc\cf3\scaps\fs29\par } LVALÏ{\rtf1\fbidis\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}{\f2\froman\fprq2\fcharset0 Georgia;}{\f3\fnil\fcharset161 Georgia;}{\f4\froman\fprq2\fcharset163 TITUS Cyberbit Basic (Vietnames;}{\f5\fnil\fprq2\fcharset0 TITUS Cyberbit Basic;}} {\colortbl ;\red255\green0\blue0;\red0\green0\blue255;\red0\green128\blue0;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\qc\lang1033\f0\fs24 CHAPTER 2:1\endash 10\i a.\i0\par \scaps\fs22\par Analysis:\scaps0\emdash Warning against the false prophets with reference to their inevitable punishment, illustrated by three examples\fs24\par \par \pard\ltrpar\cf1\f1\fs28 (2Pe 2:1) But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.\par \par \cf0\f2 Peter tells us these false teachers are coming. Jude tells us they have arrived. These are in contrast to those he just spoke of who being led by the Holy Ghost, wrote the scriptures of the Old Testament. The most prevalent of the false doctrines became known as Gnosticism, but there were many others as the followers of Simon Magus, Carpocratians, Ebionites, Cerinthians, Nicolaitans and Menandrians, Marcion.\par \cf1\f1\par (2Pe 2:2) And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of.\par \par \cf0 Any religion that promotes sensuality is very attractive because men naturally are drawn to anything that allows the fulfillment of the lust of the flesh. That was the major problem in the Old Testament and the reason men were attracted to idolatry. Therefore when cults arose in the early church like the Carpocratians they had plenty of followers. \par \par [\b By reason of whom\b0 ] \i These were persons who professed Christianity; and because they were called Christians, and followed such LVALabominable practices, the way of truth-the Christian religion, blasfhmhyhsetai, was blasphemed. Had they called themselves by any name but that of Christ, his religion would not have suffered. \i0 (Adam Clarke)\par \cf1\par (2Pe 2:3) And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not.\par \par \cf0 Among these are men like Simon Magus who wanted to buy the Holy Ghost so he could make money out of its use. The church has always been plagued with those who use Christianity for their fraudulent and lascivious purposes. \par \par They use feigned words \b plastois logois\b0 [\b\fs22 G4112\b0 \cf2\f3\'f0\'eb\'e1\'f3\'f4\'ef\f4\'ec\f3\'f2\cf0\f1 plastos \i plas-tos'\i0\fs28 ] and you will notice that from this word we get plastic. They use words that can be molded to fit what they want it to mean. As one preacher said, \ldblquote They use our vocabulary, but not our dictionary.\rdblquote They will speak of the resurrection of Jesus but do not mean that He literally arose from the grave. They will say Jesus came in the flesh, and that the Word was made flesh, but they are not talking about human flesh. They call it eternal flesh, or divine flesh.\par \par The words they use are not new words, but the old word with a different meaning. The Gnostics spoke of walking in the light and being sons of God which drew many Christians to them, but they meant something totally different from the Christians. It was for that reason the book of First John was written.\par \par \cf3\ul 2Co_4:2\cf0\ulnone\fs22\par \cf1\fs28\par (2Pe 2:4) For if God spared not the angels that sinned, but cast \i them\i0 down to hell, and delivered \i them\i0 into chains of darkness, to be reserved unto judgment;\par \par \cf0 We have no more information on these angels than what Peter says of them here and what Jude mentioned (\cf3\ul Jud_1:6\cf0\ulnone ). The word hell here is Tartarus and is the Greek terLVALm for the place where the wicked are held for future punishment. It is related to the Jewish terms Sheol, hades and Gehenna. These angels left their habitation and are now chained in darkness until that judgment day. The question naturally arises as to what relation those are with the devil and demons that now inhabit this world. Paul speaks of the devil as being the prince of the power of the air. The apostles knew more about these things in their day than we do in ours. Of course, Peter\rquote s subject is not centered on these angels but on all the ungodly and the inevitable judgment that will come to them, so these are merely examples.\par \cf1\par (2Pe 2:5) And spared not the old world, but saved Noah the eighth \i person\i0 , a preacher of righteousness, bringing in the flood upon the world of the ungodly;\par \par \cf0 God showed the world He would not allow sin to dominate forever. He cast out the angels, and if He would not tolerate them, neither would He tolerate a sinful world though they are made in Him image. When the world grew so wicked that only one righteous family was left, God stepped in and destroyed the world with a flood and in the process saved that one family, the like figure whereunto baptism now saves us (\cf3\ul 1Pe_3:20-21\cf0\ulnone ).\par \cf1\par (2Pe 2:6) And turning the cities of Sodom and Gomorrha into ashes condemned \i them\i0 with an overthrow, making \i them\i0 an ensample unto those that after should live ungodly;\par \par \cf0 God first used water to destroy the world, and now turns to fire for the same purpose against these cities that had turned against Him. Other cities have sinned against Him since, but these have been the world examples of God\rquote s hatred of sin since that time.\par \cf4\fs23\par \i\fs29 These cities were destroyed by God because of their wickedness; and it should not be lost on people of our own generation that the very type of sins prevalent in those two cities has become accepted in some circles today. Such a thing is aLVAL commentary upon the depravity of our own era.\i0 (Coffman)\par \cf1\fs28\par (2Pe 2:7) And delivered just Lot, vexed with the filthy conversation of the wicked:\par \par \cf0 God speaks of just men and perfect men. He encourages the righteous who keep His law. He declares that there are holy men of God. The modern church does not believe in such men. They speak strongly of man\rquote s inability to be righteous or holy. They say it is impossible to keep God\rquote s law. Apparently they and God are at odds for He says they are and they say they are not. When the modern theologian finds some fault or knows that man is naturally a sinner, he tends to hammer away at that point. When God looks at men as He sees them He sees what they can be. He called Israel a virgin when they were in their sins. He called Gideon a man of valor when he was fearful and pessimistic. \par \cf1\par (2Pe 2:8) (For that righteous man dwelling among them, in seeing and hearing, vexed \i his\i0 righteous soul from day to day with \i their\i0 unlawful deeds;)\par \par \cf0 Lot had to put up with this corrupt behavior for about twenty years. He thought that life would be better for him when he pitched his tent toward Sodom. He was looking at luscious fields and a good economy. But he was headed toward the corruption that became an example to the world of total depravity. \par \cf4\fs23\par \cf0\i\fs28 The words rendered \ldblquote seeing\rdblquote and \ldblquote hearing\rdblquote may refer to the ACT of seeing, or to the object seen.\i0 (Barnes Notes)\cf4\fs23\par \cf1\fs28\par (2Pe 2:9) The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished:\par \par \cf0 All of these examples Peter gives us in order to show that God can handle both cases, the righteous and the wicked (\cf3\ul Job_34:33\cf0\ulnone ). He has great promises and rewards for the godly and eternal punishment for the wicked. You play the game but He makes the rules.\par \cLVALf4\fs23\par \pard\ltrpar\sa120\cf0\i\fs28 The wicked are reserved for hell (v. 9) and hell for the wicked (v. 17). By way of contrast, an inheritance is reserved for believers, and they are kept for the inheritance (\cf3\ul 1Pe_1:4-5\cf0\ulnone ).\i0 (Believer's Bible Commentary)\par \pard\ltrpar\qc\f0\fs24 CHAPTER 2:10\i b\i0\endash 22\par \pard\ltrpar\fi-360\li360\scaps\fs22 Analysis\scaps0 :\emdash Further description of the false teachers; their radical corruptness and daring scoffing; their perilous state.\fs24\par \pard\ltrpar\cf1\f1\fs28\par (2Pe 2:10) But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous \i are they\i0 , selfwilled, they are not afraid to speak evil of dignities.\par \par \cf0 All of these examples Peter gives us in order to show that God can handle both cases, the righteous and the wicked (\cf3\ul Job_34:33\cf0\ulnone ). He has great promises and rewards for the godly and eternal punishment for the wicked. You play the game but He makes the rules.\par \cf4\fs23\par \pard\ltrpar\sa120\cf0\i\fs28 The wicked are reserved for hell (v. 9) and hell for the wicked (v. 17). By way of contrast, an inheritance is reserved for believers, and they are kept for the inheritance (\cf3\ul 1Pe_1:4-5\cf0\ulnone ).\i0 (Believer's Bible Commentary)\par \pard\ltrpar\cf1\par (2Pe 2:11) Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord.\par \par \cf0 Such men have gotten so far from the fear of God they have the audacity to take actions that even the angels would fear to take. Even the angels recognize and respect authority. \par \par If anyone had any right to rebuke another authority it seems the angels would, but Michael who has the greatest authority possible would not speak against the devil who was of equal rank but cast down from God\rquote s presence. Instead of bringing an accusation himself, he called on the Lord to do it (\cf3\ul Jud_1:9\cf0\ulnone ).\parLVAL \cf1\par (2Pe 2:12) But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption;\par \par \cf0 Peter says the wild animals have no other purpose in life than to be the prey of men and other animals. Their whole life is spent in awaiting the day someone captures and eats them. Even the domestic animals in the pastures spend all day eating and then sleep, but are for no other purpose than the butcher to put on the market. These wicked have no better purpose in life than the animals.\par \cf1\par (2Pe 2:13) And shall receive the reward of unrighteousness, \i as\i0 they that count it pleasure to riot in the day time. Spots \i they are\i0 and blemishes, sporting themselves with their own deceivings while they feast with you;\par \par \cf0 These are not your common transgressors who will only riot at night, and follow after others of like character, and thus would not be found near the love feasts of the Christians. Indeed these love to go to church, and love their sensual pleasures regardless of time and place. They have seared the conscience. [night people - Columbia]\par \cf4\fs23\par \cf0\fs28 The wordplay in \cf3\ul 2Pe_2:12\cf0\ulnone sets up Peter\rquote s point in \cf3\ul 2Pe_2:13\cf0\ulnone , namely, that these false teachers will be caught in their own webs. \b They will be paid back with harm\b0 (\i\f5 adikoumenoi\i0\f1 [\ldblquote being damaged,\rdblquote or \ldblquote suffering injustice\rdblquote ] \i\f5 misthon\i0\f1 [\ldblquote wages\rdblquote ]) \b for the harm\b0 (\i\f5 adikias\i0\f1 , \ldblquote injustice\rdblquote or \ldblquote wickedness\rdblquote ; cf. \cf3\ul 2Pe_2:15\cf0\ulnone ) \b they have done.\b0 (Bible Knowledge Commentary)\cf4\fs23\par \cf1\fs28\par (2Pe 2:14) Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children:\par \par \cf0 The man of plLVALeasure is afflicted in every part of his body. He is a glutton and ever searching for satisfaction in food so his throat is infected. His eyes are filled with adultery so he lusts after every woman he sees (\cf3\ul Mat_5:28\cf0\ulnone ). His tongue is infected so that he speaks evil of dignities. His hands are infected so he covets everything he sees. He has heart trouble so he baits the snares to draw others into his trap.\i\par \par To make such pleasure the be-all and the end-all of life is a suicidal policy and in the end even the pleasure is lost. The point Peter is making is this, and it is eternally valid\emdash if a man dedicates himself to these fleshly pleasures, in the end he so ruins himself in bodily health and in spiritual and mental character, that he cannot enjoy even them. The glutton destroys his appetite in the end, the drunkard his health, the sensualist his body, the self-indulgent his character and peace of mind.\i0 (Barclay)\par \cf1\par (2Pe 2:15) Which have forsaken the right way, and are gone astray, following the way of Balaam \i the son\i0 of Bosor, who loved the wages of unrighteousness;\par \par \pard\ltrpar\sa120\cf0 For years we have seen the covetousness of radio preachers and televangelists who do religious work for personal profit. Now we see the same thing happening with religious software by companies who do not sell but lease their products and charge exhorbitant prices for material that before cost very little. In book form it was permissable to loan or give the material to others, but now it is illegal to share material with others.\par \cf1\par \pard\ltrpar (2Pe 2:16) But was rebuked for his iniquity: the dumb ass speaking with man's voice forbad the madness of the prophet.\par \par \cf0 God told him at first not to go. Then when he came back the Lord gave him permission but told him that he must say only what God gave him to say. God knew what was in his heart, and though He gave him leave to go (\cf3\ul Num_22:20\cf0\ulnone ), he was rebuked forLVAL his iniquity that was in his heart. He had a desire to curse Israel anyway, though not because of any animosity against them, but for a desire to get the money. It was not the will of God that he go, but if he went it was the will of God he bless them. The iniquity was covetousness and for this he was rebuked by the angel (\cf3\ul Num_22:32\cf0\ulnone ), and reproved by his donkey (\cf3\ul Num_22:28\cf0\ulnone ).\par \cf1\par (2Pe 2:17) These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever.\par \par \cf0 As a person approached a well it was with a hope of getting water. Since it was a well he would know water had been there at one time. It looks large, and when the thirsty person looks down in the well it looks deep, though he cannot see the bottom for the darkness. It promises much but when the bucket is dropped there is no splash of water. Such are these false prophets. They have had something before of substance but lost it all in their desire for gain. They now have nothing to give. They are like the unsubstantial clouds that grow black for a while but do not send down the rain and simply drift away. \par \cf1\par (2Pe 2:18) For when they speak great swelling \i words\i0 of vanity, they allure through the lusts of the flesh, \i through much\i0 wantonness, those that were clean escaped from them who live in error.\par \par \cf0 They prey upon new converts to draw them into sensual exercises that please the appetites of the flesh. They try to make them believe they are now free by the grace of God to do what they please and thus turn the grace of God into lasciviousness (\cf3\ul Jud_1:4\cf0\ulnone ).\par \cf4\fs23\par \pard\ltrpar\sa120\cf0\i\fs28 The liberty promised by false teachers is like the Judas tree of the Middle East\'85\par The Judas tree has a beautiful red flower that attracts bees by the millions. But the nectar inside contains an opiate that is deadly to them\emdash as evidenced by the piles of dead beeLVALs at the base of every Judas tree.\i0 (Courson)\par \pard\ltrpar\cf1\par (2Pe 2:19) While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage.\par \par \pard\ltrpar\fi-360\li360\cf0\b 6.\tab Liberty: freedom from arbitrary control.\par \pard\ltrpar\li360 LIBERTY \cf3\ul\b0 2Pe_2:19 Jos_1:8 \cf0\ulnone\b\fs20 [SEE FREEDOM \cf3\ul 2Co_3:17\cf0\ulnone ]\fs28\par \b0 Liberty to Paul is the distinguishing feature of the Christian life.\par \pard\ltrpar\li1440\par \pard\ltrpar\fi-360\li360 1.\tab THE NATURE OF LIBERTY\par \pard\ltrpar\li1440\par \pard\ltrpar\li360\tab There are two kinds of freedom.\par \pard\ltrpar\fi-360\li720 a.\tab False where a man is free to do what he likes.\par b.\tab True where a man is free to do what he ought.\par \pard\ltrpar\li1440\par \pard\ltrpar\li720 The lawless man is in bondage.\par Whether he sins against (1) himself (2) society (3) or God.\par \pard\ltrpar\li1440\par \pard\ltrpar\li720 Liberty is the fullest opportunity for man to be and do the very best that is possible for him.\par \pard\ltrpar\li1440\par \pard\ltrpar\fi-360\li360 2.\tab GENUINE LIBERTY IS FOUND ONLY IN SURRENDER TO THE WILL OF GOD\par \pard\ltrpar\li1440\par \pard\ltrpar\fi-360\li360 3.\tab CHRIST IS OUR EXAMPLE OF LIBERTY\par \pard\ltrpar\li1440\par \pard\ltrpar\li720 "I came not to do my own will, but the will of my Father."\par John on Patmos\par Paul\par Stephan\par \pard\ltrpar\li1440\par \pard\ltrpar\li720 Each step was of a free man.\par Each act was done willingly, of His own choice.\par \pard\ltrpar\li1440\par \pard\ltrpar\li720 He took upon Himself poverty\par He laid down His life\par \pard\ltrpar\li1440\par \pard\ltrpar\li720 When I was a pupil in school I learned the rules.\par When I have mastered school I forget the rules in the very act of observing them.\par \pard\ltrpar\li1440\par \pard\ltrpar\fi-360\li360 4.\tab THE SPHERE OF LIBERTY\par \pard\ltrpar\liLVAL1440\par \pard\ltrpar\li360 "Where the Spirit of the Lord is, there is liberty (\cf3\ul 2Co_3:17\cf0\ulnone )"\par It must be in your heart.\par \pard\ltrpar\li1440\par \pard\ltrpar\li360 When He abides in the soul it has free play.\par It can rise to the heavens.\par It can bow to the earth.\par Only when I have sinned do I feel bound.\par \pard\ltrpar\li1440\par \pard\ltrpar\li360\cf3\ul 2Co_4:3\cf0\ulnone "But if our Gospel (evangelion or good news) be hid (\ul kalupto\ulnone - covered or veiled), it is (covered, veiled) hid to (\ul eis \ulnone - in) them that are lost (perishing - \ul appolumi\ulnone ).\par \pard\ltrpar\li1440\par \pard\ltrpar\li720 It is like fruit: preservative is inside (seed).\par \pard\ltrpar\li1440 The flesh has to die for life to form.\par The seed (preservative of life) is hidden.\par \par The Gospel is veiled, the seed is hidden.\par If the old man dies and allows the seed to grow there is life.\par \par \pard\ltrpar\li720 Fruit falls from the tree.\par Thus it is cut off from the source of life.\par \pard\ltrpar\li1440 So it begins to perish.\par Veiled or covered inside is the seed.\par If this falls into the ground and died\par LIFE CAN COME OF IT!\par It again makes contact with the source of life.\par \par \pard\ltrpar May be able to use this in reference to making of wine. The capturing of eternal life of the fruit.\par \cf2\b Wine comes from the death of the fruit. It too is a combination of water and Spirit (must have both\emdash neither is good enough alone).\par \pard\ltrpar\li1440\cf0\par \pard\ltrpar\b0 Liberty comes by revelation.\par Exodus 11 God heard their cry and delivered them. They put the blood on the doorpost, their shoes on their feet and followed the light. They took the spoils with them. They kept the best of the old world as we keep the talents from our old world to use for God. God will let you spoil your adversary.\par \pard\ltrpar\li1440\par \pard{\pntext\f1 1.\tab}{\*\pn\pnlvlbody\pnf1\pnindent0\pnstarLVALt1\pndec{\pntxta.}} \ltrpar\fi-360\li360\cf3\ul Luk_4:18\cf0\ulnone "Preach liberty to the bruised" [thrauo = to break in pieces. "Let the oppressed go free." Literally used of pottery, thrown in mud holes, trampled on; of man\emdash break his will, oppressed, downtrodden.\par \pard\ltrpar\li1440\par \pard\ltrpar When a man is downtrodden what happens? Resentment, bitterness, discouragement, suicidal [Philippian jailor] (\cf3\ul Heb_12:15\cf0\ulnone )\par \pard\ltrpar\li1440\par \pard\ltrpar Jesus came to give liberty to these.\par \pard\ltrpar\li1440\par You can put Paul anywhere\emdash he is at liberty! \par Some say, "Poor Paul in prison." I feel more sorrow for poor Demas out walking the streets, free to go where he pleases, but bound!\par \par \pard\ltrpar\cf3\ul Jam_4:1-10\cf0\ulnone "From whence come wars and fightings?"\par Jesus "Weep not for me."\par \pard\ltrpar\li1440\par \pard\ltrpar Pray for your enemies.\par Do good to them that despitefully use you.\par \pard\ltrpar\li1440\par \pard\ltrpar Onesimus thought to leave Philemon. His master was better after receiving the Holy Ghost. He met Paul and received the Spirit, now he can work free. What if he had gone to another place? He still has to work for a living. He would never have been satisfied or contented.\par \pard\ltrpar\li1440\par \pard\ltrpar One man in fetters would consider himself a slave, another tied to a fellow man to keep him from falling off a mountain, to keep from slipping into a swift stream, would consider the physical bonds a blessing!\par \pard\ltrpar\li1440\par \pard\ltrpar\cf3\ul Joh_8:32-36\cf0\ulnone Know the truth and the truth sets you free.\par \pard\ltrpar\li1440\par \pard\ltrpar Liberty from law is not license.\par Law of the Spirit of life in Christ Jesus has made us free\par Law was a schoolmaster to bring us to Christ.,\par \cf3\ul Gal_4:1-9\cf0\ulnone The heir is a servant until maturity.\par \cf3\ul Rom_6:1\cf0\ulnone You have a master\par \cf3\ul Gal_5:1\cf0\ulLVALnone "Stand in the liberty"\par \pard\ltrpar\li1440\par \pard\ltrpar What are we freed from?\par \pard\ltrpar\fi-360\li720 1. \tab The bondage of sin.\par 2. \tab The penalty of sin [eternal death]\par 3. \tab The guilt of sin\par 4. \tab The dominion of sin\par 5. \tab The slavish fear of the law\par \pard\ltrpar\li1440\par \pard\ltrpar\li360 Many people are honest because they are afraid of the police. They drive under 55 because they are afraid of getting a ticket. They are sober because of the eye of the public.\par \par If a person is destitute of the grace of God his works are works of slavery. If he is just afraid of hell and the wrath of God he will not do things because he is afraid God might make him sick or take his possessions. That was the devil's opinion of why Job served God.\par \pard\ltrpar\li1440\par \pard\ltrpar\fi-360\li360\tab 6. \tab Fear of death\par \pard\ltrpar\li720 Minister to old lady, "Are you afraid to die?" "Afraid to die sir? I have dipped my foot in Jordan every morning before breakfast for fifty years."\par \par Sister are you sinking? "Can you sink through a rock? If I was on sand I would, I am on the Rock of ages."\par \pard\ltrpar\li1440\par \pard\ltrpar WHAT ARE WE FREED TO?\par \pard\ltrpar\fi-360\li360 1. \tab To Heaven's declaration of independence.\par 2. \tab To the throne of grace.\par 3. \tab To the citizenship of heaven.\par 4. \tab To the unlimited provision of God.\par \pard\ltrpar\li1440\par \pard\ltrpar\li360 Old leaves are pushed out by new ones.\par \pard\ltrpar\li1440\par \pard\ltrpar\li720 The more spiritual men are the less do they require external regulations.\par The piano player under law until he learns.\par Then he can create his own.\par He is unconscious of the law.\par \pard\ltrpar\li1440\par \pard\ltrpar He is the slave whose will is in fetters.\par The devil knew how to bring man to bondage.\par "God said you are not free?"\par The poison worked. \par In catching a fictitious freedomLVAL they lost the true.\par \pard\ltrpar\li1440\par \pard\ltrpar Dull rebellion of lawless thoughts.\par Dismal lawlessness of sin.\par Grovels among hateful thoughts.\par Keeps awake with some sullen grudge, some fancied slight.\par \pard\ltrpar\li1440\par \pard\ltrpar Liberty is the fullest opportunity for man to be and do the very best that is possible for him.\par \pard\ltrpar\li1440\par \pard\ltrpar Genuine liberty is found only in surrender to a higher will.\par In a true home family life at its best is a symbol of freedom. Children do not think and act as they please. Order, rule, method, direction are valued and acted upon. What gives that home freedom? Simple natural unconscious blending of father's will with the children.\par \par Liberty is not perfectly realized until it has transformed our outward conditions. The alabaster was not free to anoint Jesus until it was broken.\par \pard\ltrpar\li1440\par \pard\ltrpar\fi-720\li720\b THE LAWFUL AND THE EXPEDIENT\b0\emdash (W. E. Hurndall, M.A.) Biblical Illustrator\par \pard\ltrpar\par \cf3\ul 1Co_6:12-20\cf0\ulnone \ldblquote All things are lawful to me, but all things are not expedient.\rdblquote\par \par \pard\ltrpar\fi-360\li360 I. \tab WHAT IS LAWFUL FOR US IN LIFE ? \par \pard\ltrpar\par \pard\ltrpar\li360 All things are indifferent, i.e., not evil in themselves. The Christian has the wildest liberty, He is not under the restriction of the older economy. To him every creature of God is good (\cf3\ul 1Ti_4:4\cf0\ulnone ). He must abide within the limits of the lawful. Nothing that seems expedient outside those limits must be touched by him. \par \pard\ltrpar\par \pard\ltrpar\fi-360\li360 II. \tab WHAT IS EXPEDIENT WITHIN THE LIMITS OF THE LAWFUL? \par \pard\ltrpar\par \pard\ltrpar\fi-360\li720 1. \tab The Christian must not use his liberty indiscriminately. He must consider probable results. The end does not justify the means, but the end often determines whether means, justifiable in themselves, shall be used orLVAL not. Means good enough in themselves may under certain conditions lead to most undesirable ends. Those ends foreseen determine that those means should not be employed. \par \pard\ltrpar\fi-720\li1440\par \pard\ltrpar\fi-360\li720 2. \tab The Christian has to select the truly expedient out of the truly lawful. \ul Unlawful means ruin thousands; lawful means, unlawfully used, tens of thousands. Nowhere does the devil build his chapels more cunningly than by the side of the temple of Christian liberty.\ulnone A Christian, before availing himself of his liberty, had need ask what will be the effect\emdash\par \pard\ltrpar\fi-360\li1080 (1) \tab\b On myself.\b0 Shall I be made less spiritual and useful? \par (2) \tab\b On my liberty.\b0 Liberty may commit suicide. Undue indulgence of liberty results in slavery. Paul was anxious "not to be brought under the power of any," even lawful things. \par (3) \tab\b On my fellows\b0 Will it aid or hinder them? (1 Corinthians 8:13). \par (4) \tab\b On God.\b0 Will it glorify Him? \par \pard\ltrpar\fi-720\li2160\par \pard\ltrpar\b THE LIMITS OF CHRISTIAN RIGHTS\b0\emdash F. W. Robertson, M. A. (Biblical Illustrator)\par \par Men in the Corinthian Church, having heard the apostle teach the law of liberty pushed that doctrine so far as to make it mean a right to do whatsoever a man wills to do. By these, self-gratification was maintained on the ground of\emdash\par \par \pard\ltrpar\fi-360\li360 I. \tab THE RIGHTS OF CHRISTIAN LIBERTY. \par \pard\ltrpar\par \pard\ltrpar\li360 Their watchword was, \ldblquote All things are lawful.\rdblquote It is easy to understand how this exaggeration came about. Men suddenly finding themselves freed from the restrictions of Jewish law naturally went very far in their new principles. St. Paul met this by declaring that Christian liberty is limited\emdash\par \pard\ltrpar\par \pard\ltrpar\fi-360\li720 l. \tab By Christian expediency. \par \pard\ltrpar\par \pard\ltrpar\li720 There are two kinds of \ldblquote beLVALst." It is absolutely best that war should cease. Relatively, it is best under present circumstances that a country should be ready to defend itself. A defensive fleet is expedient, and relatively best but not the absolutely Christian best. Now that which limits this liberty is the profit of others. \par \pard\ltrpar\par \pard\ltrpar\fi-360\li720 2. \tab By its own nature. "I will not be brought under the power of any." \par \pard\ltrpar\par \pard\ltrpar\li720 It is that free self-determination which rules all things, which can enjoy or abstain at will. This liberty can manifest itself under outward restrictions. A Christian, as Christ's freed man, had a right to be free; but if by circumstances he is obliged to remain a slave, he is not troubled. He can wear a chain or not with equal spiritual freedom. \par \pard\ltrpar\li1440\par \pard\ltrpar\li720 Now upon this the apostle makes this subtle and exquisitely fine remark:\emdash\ul To be forced to use liberty is actually a surrender of liberty. If I turn " I may" into \ldblquote I must," I am in bondage again.\ulnone For observe, there are two kinds of bondage. I am not free if I am under sentence of exile, and must leave my country. But also I am not free if I am under arrest, and must not leave\b \b0 it. So too, if I think I must not touch meat on Friday, or that I must not read\b \b0 any but a religious book on a Sunday, I am in bondage. But again, if I am tormented with a scrupulous feeling that I did wrong in fasting, or if \ul I feel that I must read secular books on Sunday to prove my freedom, then my liberty has become slavery again.\ulnone \par \pard\ltrpar\par \pard\ltrpar\li1440 It is a blessed liberation to know that natural inclinations are not necessarily sinful. But if I say all natural and innocent inclinations must be obeyed at all times, then I enter into bondage once more. He alone is free who can use outward things with conscientious freedom as circumstances vary; who can either do without a form or ritual, or can use LVAL it. \par \pard\ltrpar\par \pard\ltrpar\fi-360\li360 II. \tab THE RIGHTS OF NATURE. \par \pard\ltrpar\par \pard\ltrpar\li360 There is some difficulty in the exposition of this chapter, because the apostle mixes together the pleas of his opponents with his own answers. \par \pard\ltrpar\par \pard\ltrpar\fi-360\li720 l. \tab The first part of verse 13 contains two of these pleas. \par \pard\ltrpar\par \pard\ltrpar\fi-360\li1080 (1) \tab\ldblquote Meats for the belly, and the belly for meats\rdblquote\emdash a natural correspondence. \ldblquote Nature,\rdblquote said they, herself says, \ldblquote Enjoy\rdblquote \par \par (2) \tab The transitoriness of this enjoyment. \ldblquote God shall bring to an end both it and them." They do not belong to eternity, therefore indulgence is a matter of indifference. It is folly to think that these are sins, any more than the appetites of the brutes which perish. \par \pard\ltrpar\par \pard\ltrpar\fi-360\li720 2. \tab To these two pleas St. Paul makes two answers. \par \pard\ltrpar\par \pard\ltrpar\fi-360\li1080 (1) \tab\ldblquote The body is not for self-indulgence, but for the Lord, and the Lord for the body.\rdblquote He tells of a more exact mutual correspondence. He reveals a true and higher nature. There is much confusion and dispute about this word "nature."\b \b0 The nature of a watch is correspondence with the sun, perfect harmony of wheels and balance. \ul But suppose that the regulator was removed, and the mainspring unchecked ran down, throwing all into confusion. Then two things might be said. One might say, It is the nature of that watch to err. But would it not be a higher truth to say, Its nature is to go rightly, and it is just because it has departed from its nature that it errs ? \par \pard\ltrpar\fi-720\li2160\par \pard\ltrpar\li1080\ulnone So speaks the apostle. To be governed by the springs of impulse only\emdash your appetites and passions\emdash this is not your nature.\b \b0 For the nature is the whole man; the passionsLVAL  are but a part of the man. And therefore our redemption must consist in a reminder of what we are\emdash what our true nature is. \par \pard\ltrpar\fi-720\li2160\par \pard\ltrpar\fi-360\li1080 (2) \tab To the other plea he replies, The body will not perish, It is the outward form of the body alone which is transitory. Itself shall be renewed\emdash a nobler, more glorious form, fitted for a higher and spiritual existence. Now here is the importance of the doctrine of the resurrection of the body, and an awful argument against sin. Our bodies, which are "members of Christ," to be ruled by His Spirit become by sensuality unfit for immortality with Christ.\par \pard\ltrpar\cf4\fs17\par \cf3\ul\fs28 Eze_16:49\cf4\ulnone RISE AND FALL OF ROME\fs17\par \cf1\fs28\par (2Pe 2:20) For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.\par \par \cf0 There is only one way a man can escape [\b G668\b0 \cf2\f3\'e1\u787?\'f0\'ef\'f6\'e5\'f5\f4\'ec\f3\'e3\'f9\cf0\f1 apopheugo\u772? \i ap-of-yoo'-go\i0 ] the pollutions of the world and that is by a born again experience. These people had the Holy Ghost and were baptized in Jesus name, which is how a person escapes the pollutions of the world. They were saved and now are lost. Thus these teachers at one time were among the redeemed and backslid. They are not people who never really came in, or partially found Christ. The Calvinistic teachings of the modern church do all they can to disprove anyone ever losing their salvation, but there are too many scriptures that make it evident that there are many who become apostates, which is only possible if you have something to become apostate about. \fs22\par \cf1\fs28\par (2Pe 2:21) For it had been better for them not to have known the way of righteousness, than, after they have known \i it\i0 , to turn from the holy commandment delivered unto themLVAL .\par \par \cf0\f2 Jesus taught this same thing using the parable of a man who had been demon possessed, and the demons were cast out. These demons went their way for awhile but came back later to find the house swept and garnished. They found more like themselves and came back into that same body and the latter end of that may was worse than before (\cf3\ul Mat_12:43-45\cf0\ulnone ). These we find Peter speaking about were not demon possessed, but they had lived for the devil before, and now lived for him with even greater fervency. They were better off and living closer to God before they were saved than they were now after their apostasy.\par \cf1\f1\par (2Pe 2:22) But it is happened unto them according to the true proverb, The dog \i is\i0 turned to his own vomit again; and the sow that was washed to her wallowing in the mire.\par \par \cf4\fs29 When a person has returned to a former sin guilt begins to work on his conscience. He will proceed in repentance in proportion to his hope of success. As the problem persists the hope of successful results grows faint. The only way to overcome at that point is to abdicate the throne of his life and completely rely upon Jesus Christ to overcome for him. \par \cf0\i\fs28\par Here is a sad proof of the possibility of falling from grace, and from very high degrees of it too. These had escaped from the contagion that was in the world; they had had true repentance, and cast up "their soursweet morsel of sin;" they had been washed from all their filthiness, and this must have been through the blood of the Lamb; yet, after all, they went back, got entangled with their old sins, swallowed down their formerly rejected lusts, and rewallowed in the mire of corruption. It is no wonder that God should say, the latter end is worse with them than the beginning: reason and nature say it must be so; and Divine justice says it ought to be so; and the person himself must confess that it is right that it should be so. But how dreadful is this state! How dangerousLVAL when the person has abandoned himself to his old sins! \i0 (Adam Clarke)\par \cf1\par \cf4\fs23\par \cf1\fs28\par \par \fs29\par } LVALÏ {\rtf1\fbidis\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;\red255\green0\blue0;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\qc\lang1033\f0\fs24 CHAPTER 3:1\endash 9\par \pard\ltrpar\fi360\scaps\fs22 Analysis\scaps0 :\emdash Reference to the long-predicted rise of scoffers, and refutation of their unbelief\fs24\par \pard\ltrpar\cf1\f1\fs29\par \cf2\fs28 (2Pe 3:1) This second epistle, beloved, I now write unto you; in \i both\i0 which I stir up your pure minds by way of remembrance:\par \par \cf0\f0\fs24 As frail men grow soon tired and are overcome of sleep, so it is with Christians; hence it is necessary that they should be constantly stirred, shaken and roused, \cf3\ul Heb_12:1\cf0\ulnone .\par \cf1\f1\fs29 The power of memory is, perhaps, the most amazing part of our mental equipment. It is a golden thread that links infancy and age, on which are hung, like pearls, varied facts and experiences of every hue. Memory has her servant, recollection, an invisible librarian running about the chambers of the mind, to find what she calls for. Now God uses this faculty in the work of building up Christian character.\par In this passage we see clearly displayed the principles of preaching which Peter observed.\par \par (i) He believed in the value of repetition. He knows that it is necessary for a thing to be said over and over again if it is to penetrate the mind. When Paul was writing to the Philippians, he said that to repeat the same thing over and over again was not a weariness to him, and for them it was the only safe way (Php.3:1). It is by continued repetition that the rudiments of knowledge are settled in the mind of the child. There is something of significance here. It may well be that often we are too desirous of novelty, too eager to say new things, when what is needed is a repetition of the eternal truths which men so quickly forget and whose signLVALificance they so often refuse to see. There are certain foods of which a man does not get tired, necessary for his daily sustenance they are set before him every day. We speak about a man's daily bread And there are certain great Christian truths which have to be repeated again and again and which must never be pushed into the background in the desire for novelty.\par \par (ii) He believed in the need for reminder. Again and again the New Testament makes it clear that preaching and teaching are so often not the introducing of new truth but the reminding of a man of what he already knows. Moffatt quotes a saying of Dr. Johnson: "It is not sufficiently considered that men more frequently require to be reminded than informed." The Greeks spoke of "time which wipes all things out," as if the human mind were a slate and time a sponge which passes across it with a certain erasing quality. We are so often in the position of men whose need is not so much to be taught as to be reminded of what we already know.\par \par (iii) He believed in the value of a compliment. It is his intention to rouse their pure mind. The word he uses for pure is eilikrines (GSN1506), which may have either of two meanings. lt may mean that which is sifted until there is no admixture of chaff left; or it may mean that which is so flawless that it may be held up to the light of the sun. Plato uses this same phrase--eilikrines (GSN1506) dianoia (GSN1271)--in the sense of pure reason, reason which is unaffected by the seductive influence of the senses. By using this phrase Peter appeals to his people as having minds uncontaminated by heresy. It is as if he said to them: "You really are fine people--if you would only remember it." The approach of the preacher should so often be that his hearers are not wretched creatures who deserve to be damned but splendid creatures who must be saved. They are not so much like rubbish fit to be burned as like jewels to be rescued from the mud into which they have fallen.\par Donald Hankey tellsLVAL of "the beloved captain" whose men would follow him anywhere. He looked at them and they looked at him, and they were filled with the determination to be what he believed them to be. We always get further with people when we believe in them than when we despise them.\par \par (iv) He believed in the unity of Scripture. As he saw it there was a pattern in Scripture; and the Bible was a book centred in Christ. The Old Testament foretells Christ; the gospels tell of Jesus the Christ; and the apostles bring the message of that Christ to men.\par \cf2\fs28\par (2Pe 3:2) That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour:\par \par \cf0 Peter appealed to the Old Testament for the doctrines of the Christian church, and added to that the teachings of Jesus Himself while He was on the earth. Then he introduces as valid the teachings of the apostles and indeed these later became the canon of the New Testament. Paul always referred to the Old Testament as authority for doctrine, and mentioned his own writings as commandments of the Lord as well. Thus we have these very few records of a recognition that there would be other acceptable writings the church could use to validate the teachings of the Christian church.\par \cf2\par (2Pe 3:3) Knowing this first, that there shall come in the last days scoffers, walking after their own lusts,\par \par \cf0 The writers of the New Testament knew that in the last days these false teachers would come so it must have been a revelation to them. They were not guessing that this would happen but stated very clearly. This would agree also with Jesus acknowledgment that there would be leaven placed in the meal; that is, His church would become corrupted (\cf3\ul Mat_13:33\cf0\ulnone ). The corruption of the early church then was no surprise to Jesus nor His apostles and therefore should not be a surprise to us. What is wonderful however, is that the gates of hell could nLVALot prevail against this church and today the truth has been restored.\par \cf2\par (2Pe 3:4) And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as \i they were\i0 from the beginning of the creation.\par \par \cf0 Most of what is called the Christian world today is of that attitude. The vast majority of people who call themselves Christians do not expect Him to return in their lifetime for He has already waited two thousand years. However, even many among the Christians who do believe in an imminent return of Christ there is more and more doubt of His soon appearance as time goes on.\par \cf2\par (2Pe 3:5) For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water:\par \par \cf0 Most of what is called the Christian world today is of that attitude. The vast majority of people who call themselves Christians do not expect Him to return in their lifetime for He has already waited two thousand years. However, even many among the Christians who do believe in an imminent return of Christ there is more and more doubt of His soon appearance as time goes on.\par \cf2\par (2Pe 3:6) Whereby the world that then was, being overflowed with water, perished:\par \par \cf0 The only flood we know about for sure is that of Noah\rquote s day. However the statements Peter made concerning a distinction between the heaven and earth that are now and the ones to come, makes it appear the overflow of water was before the time of Noah. That would be in agreement with the theory of a destruction of an earlier world and that the creative days were the formation of the world after that overflow of water spoken of here by Peter. \par \cf1\fs23\par \cf2\fs28 (2Pe 3:7) But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.\par \par \cf0 The fact that God would destroy the worLVALld earlier tells us He will do so again. However this time it will be by fire instead of by water as in the past. As we read the account of Noah\rquote s flood, we see that God used the work of nature to accomplish it and over a period of time. It appears than that the next time will be the same. He did not simply speak it into existence, and supernatural intervention were at a minimum.\par \cf2\par (2Pe 3:8) But, beloved, be not ignorant of this one thing, that one day \i is\i0 with the Lord as a thousand years, and a thousand years as one day.\par \par \cf0 There appear to be several times when God spoke of a day and it is obvious when we look at the time interval actually meant was a thousand years. For example God spoke of restoring Israel after two days, which could not mean literal days and appear to mean two thousand, with the third meaning the millennial reign of Christ (\cf3\ul Hos_6:2\cf0\ulnone ). When Jesus gave the parable of the Good Samaritan He also spoke of paying for two days at the inn for the wounded man and if it is more He would pay it when He came back. If Jesus was referring to Himself and if Israel is the wounded man then He would be speaking of two thousand years and not just two days. Such times as these as well as others make it appear that God indeed looks at a day as a thousand years and a thousand years as a day.\par \cf2\par (2Pe 3:9) The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.\par \par \cf0 NOT WILLING\par You are out of the will of God if you are lost.\b\par \cf1\b0\par \pard\ltrpar\ri90\qc\cf0\b ROADBLOCKS ON THE ROAD TO HELL\par \pard\ltrpar\ri90\b0 (\cf3\ul 2Pe_3:9\cf0\ulnone )\par \par \pard\ltrpar\fi-720\li720\ri90 INTRODUCTION: Hell is a place provided for those who reject Christ. God has placed many road blocks and caution signs on the road to hell. If a person goes to hell, he must climb over the road bLVALlocks.\par \pard\ltrpar\ri90\par \pard\ltrpar\li720\ri90 NOTICE SOME OF THE ROAD BLOCKS IN THE WAY OF THE SINNER.\par \pard\ltrpar\ri90\par \pard\ltrpar\fi-720\li720\ri90 1.\tab THE PREACHING OF THE SCRIPTURES (\cf3\ul 1Co_1:21\cf0\ulnone ).\par \par \pard\ltrpar\fi-720\li1440\ri90 A.\tab They reveal God\rquote s plan.\par B.\tab They release God\rquote s power.\par C.\tab They recommend God\rquote s promises.\par \par \pard\ltrpar\fi-720\li720\ri90 2.\tab THE PRAYING OF THE SAINTS\par \par \pard\ltrpar\fi-720\li1440\ri90 A.\tab A prayer of salvation.\par B.\tab A prayer of sincerity.\par C.\tab A prayer of surrender.\par \par \pard\ltrpar\fi-720\li720\ri90 3.\tab THE PLEADING OF THE SPIRIT\par \par \pard\ltrpar\fi-720\li1440\ri90 A.\tab The Spirit must draw.\par B.\tab The Spirit must direct (\cf3\ul Joh_16:15\cf0\ulnone ).\par C.\tab The Spirit must deliver\par \par \pard\ltrpar\fi-720\li720\ri90 4.\tab THE POWER OF THE SOUL\par \par \pard\ltrpar\fi-720\li1440\ri90 A.\tab The warning of the conscience.\par B.\tab The weighing of the consequences.\par C.\tab The worry of the coming judgment.\par \par \pard\ltrpar\fi-720\li720\ri90 5.\tab THE PLACE OF THE SKULL (\cf3\ul Joh_19:17\cf0\ulnone ).\par \par \pard\ltrpar\fi-720\li1440\ri90 A.\tab The debt that was paid.\par B.\tab The door that was provided.\par C.\tab The deliverance that was promised.\par \pard\ltrpar\cf2\par \pard\ltrpar\qc\cf0\f0\fs24 CHAPTER 3:10\endash 18\par The kind of people we should be since we know these things\par \pard\ltrpar\cf2\f1\fs28\par (2Pe 3:10) But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.\par \par \cf1\fs29 Preparation \fs28 the day of the Lord\fs29 : \par I. THE PERIOD REFERRED TO. There have been memorable days in the history of the world and in the histories of nations.\par 1. On that day tLVALhe dispensation of mercy will close.\par 2. It will be the day of the second coming of the Lord Jesus. Believer, it will be the consummation of thy bliss to have a perfect sight of Christ "without a veil between," and to bear an exact conformity to His likeness. But how will the sinner meet His frown?\par 3. It will be the day of the Lord's especial honor.\par 4. It is the day on which all His declarations will be fulfilled and verified; His declarations of mercy to His people and His threatenings of destruction to the impenitent and unbelieving.\par II. THE DUTIES TO WHICH ITS EXPECTED COMING CALLS US.\par 1. We should watch against a spirit of slothfulness and indifference.\par 2. We should anxiously desire to be found ready whenever that day may come.\par (1)\tab Reconciliation with God is necessary.\par (2)\tab A close and humble walk with God is requisite.\par (3)\tab Frequent meditation on the consequences of that day will prepare us for its coming.\par III. MOTIVES TO LEAD US TO THE DISCHARGE OF THESE DUTIES.\par 1. The uncertainty of the time when this day shall come.\par 2. The danger and ruin resulting from the want of preparation for its coming.\par (Essex Remembrancer.)\par \cf2\fs28\par (2Pe 3:11) \i Seeing\i0 then \i that\i0 all these things shall be dissolved, what manner \i of persons\i0 ought ye to be in \i all\i0 holy conversation and godliness,\par \par \cf0 Looking back I thank Him\par Looking forward I trust Him\par Looking around I serve Him\par Looking within I need Him\par Looking up I expect Him\b\par \par \b0 We realize that this entire world-system, along with everything it contains, is doomed to perish. Therefore it behooves us as Christians to divorce ourselves from all the beggarly elements of this present ages so that we may be approved unto God (\cf3\ul 2Ti_2:15\cf0\ulnone ) and live as citizens of heaven (\cf3\ul Php_3:21\cf0\ulnone ). We are pilgrims and strangers in this world (\cf3\ul 1Pe_2:11\cf0\ulnone ).\par \cf1\fs23\par \pard\ltrpaLVALr\sa120\cf0\i\fs28 Realizing that the earth is going to be burned up, we should put our confidence in what is lasting and eternal and not be bound to earth and its treasures or pursuits. Do you spend more of your time piling up possessions or striving to develop Christlike character?\i0 (LASB)\par \pard\ltrpar\cf2\par (2Pe 3:12) Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?\par \par \cf0 Peter now looks forward to the time the present heaven and earth are destroyed (\cf3\ul Rev_21:1-3\cf0\ulnone ), and a new heaven and earth brought into existence. During that time all mankind will be at the Great White Throne Judgment. The Old Testament saints and New Testament Church will be in new bodies. The wicked dead will appear to be judged. The living people will be transported there though the Bible does not tell anything about that. However for this heaven and earth to be destroyed there must be no one on it, for they could not live through it. So the only time it would be empty is at the Great White Throne Judgment. \par \cf2\par (2Pe 3:13) Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.\par \par \cf0 Our concern however is not with this present earth. After the Millennial reign with Christ we will have no more purpose for this earth, and even during that time we will be in new bodies, so cannot be tempted or go through any of the present problems we have in the world. Our aim is the city of New Jerusalem that comes down to the New Earth.\par \cf2\par (2Pe 3:14) Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless.\par \par \cf1\fs29 Binoculars are made to see at various distances. The turn of a button determines its range. You can either look at the things close at hand, or, if you set the eye-piece right, and use the strongest, you LVALcan see the stars. Which is it to be? The shorter range shows you possibilities; the longer will show you certainties. The shorter range shows you trifles; the longer, all that you can desire. How many hopes we have outgrown, whether they were fulfilled or disappointed. But we may have one which will ever move before us, and ever draw our desires. The greater vision, if we were only wise enough to bring our lives habitually under its influence, would at once dim and ennoble all the near future.\par \cf2\fs28\par \pard\ltrpar\fi360\cf0\ldblquote since you are waiting for these.\rdblquote \ldblquote These\rdblquote are the new heavens and the new earth. Because a new world of righteousness is coming, which only the righteous can enter, Christians must live righteously now to be fit to enter it. By abandoning the hope lot the triumph of righteousness, the false teachers had removed this motive for holiness.\par \pard\ltrpar\cf1\fs29 "Be diligent."\par 1. Think of the greatness of your work.\par 2. The brevity of your probationary period.\par \cf2\fs28\par (2Pe 3:15) And account \i that\i0 the longsuffering of our Lord \i is\i0 salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you;\par \par \cf1\fs29 THE GENEROUS OBJECT OF GOD'S LONGSUFFERING.\par 1. God bears with transgressors not because He is ignorant of their actions.\par 2. Not because He is indifferent to their actions.\par 3. Not because He wants the power "to avenge Him of His adversaries."\par 4. God bears with sinners because His name and His nature is love.\par (1) It is the actual design of God by this longsuffering to bring men to salvation.\par (2) The tendency of this longsuffering, as well as God's design, is to salvation.\par (3) The actual effect of this longsuffering on the part of God is salvation. But though the longsuffering of God be thus designed to be salvation, yet "the day of the Lord will come as a thief in the night." There is a period to the Divine LVALpatience.\par (G. T. Noel, M. A.)\par \cf2\fs28\par (2Pe 3:16) As also in all \i his\i0 epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as \i they do\i0 also the other scriptures, unto their own destruction.\par \par \cf0 There are several reasons why His writings would be difficult to understand. In the first place, He uses scriptures in a totally different context from the way they were written in the Old Testament. He introduces doctrines without fully covering all the aspects because he was ordinarily answering a particular question, or solving a certain problem, and what he said would fit one situation but not all. When he argues a point he swings the pendulum far to the one side and makes statements that in another context would not be correct. What he says has to be left in his context. There are many examples of where he was misunderstood, but especially in his doctrines on grace and faith, so that some thought he was saying you could continue in sin that grace may abound. He was misunderstood in making it appear that the resurrection was past already. You will notice in his epistles he strongly denies that he was teaching these things they accused him of. As Peter said, it was sometimes hard to understand, and those that did not twisted his words to their own destruction.\par \cf2\par (2Pe 3:17) Ye therefore, beloved, seeing ye know \i these things\i0 before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness.\par \par \cf0 Peter warned these Christians against the very thing that Paul accused him of(\cf3\ul Gal_2:11-14\cf0\ulnone ). Peter had eaten with Gentiles earlier and at this particular time ate with Jews and Paul accused him of hypocrisy and falling from his steadfastness. Whether that was his intent or not Paul thought it was. We often get caught in the very problem we warn others about.\par \par Peter tells us certain things aboLVALut the Christian life. \line\line\~\~\~\~\~\i (i) The Christian is a man who is forewarned. That is to say, he cannot plead ignorance. He knows the right way and its rewards; he knows the wrong way and its disasters. He has no right to expect an easy way, for he has been told that Christianity means a cross, and he has been warned that there will always be those who are ready to attack and to pervert the faith. To be forewarned is to be forearmed; but to be forewarned is also a grave responsibility, for he who knows the right and does the wrong is under a double condemnation. \line\line\~\~\~\~\~(ii) The Christian is a man with a basis for life. He ought to be rooted and founded in the faith. There are certain things of which he is absolutely certain. James Agate once declared that his mind was not a bed to be made and remade but that on certain things it was finally made up. There is a certain inflexibility in the Christian life; there is a certain basis of belief which never changes. The Christian will never cease to believe that, "Jesus Christ is Lord" (Phi 2:11); and he will never cease to be aware that there is laid on him the duty of making his life fit his belief. \line\line\~\~\~\~\~(iii) The Christian is a man with a developing life. The inflexibility of the Christian life is not the rigidity of death. The Christian must daily experience the wonder of grace, and daily grow in the gifts which grace can bring; and he must daily enter more and more deeply into the wonder which is in Jesus Christ. It is only on a firm foundation that a great building can tower into the air; and it is only because it has a deep root that a great tree can reach out to the sky with its branches. The Christian life is at once a life with a firm foundation and with an ever outward and upward growth. \i0 (Barclay)\par \cf2\par (2Pe 3:18) But grow in grace, and \i in\i0 the knowledge of our Lord and Saviour Jesus Christ. To him \i be\i0 glory both now and for ever. Amen.\par \par \pard\ltrpar\ri90\qc\cf0 GROWING LVALIN GRACE\par \pard\ltrpar\ri90 (\cf3\ul 2Pe_3:18\cf0\ulnone ) \par \pard\ltrpar\li1440\ri90\par \pard\ltrpar\fi-720\li720\ri90 INTRODUCTION: The true measure of success in life cannot be counted in dollars and cents, or in physical or mental accomplishments. The true and eternal measure of life is found in growth in a Christlike character. Robert Browning said, "Man was made to grow." Peter challenged all Christians to grow in grace.\par \par 1.\tab DO WE NEED TO GROW?\par \par \pard\ltrpar\li720\ri90 The word "grow" means continuous action. A mother would be justly alarmed if week after week her baby showed no signs of growth. A farmer would be dismayed if his crops never yielded their harvest. The first law of life is expansion. Grow or decay! Advance or regress! Live or die! Paul said to advance (\cf3\ul 1Co_9:24\cf0\ulnone ). Paul moved upward and onward (\cf3\ul Phi_3:12-14\cf0\ulnone ).\par \par \pard\ltrpar\fi-720\li720\ri90 2.\tab HOW CAN WE GROW?\par \par \pard\ltrpar\fi-720\li1440\ri90 A.\tab GROW NATURALLY\par \par \pard\ltrpar\li1440\ri90 How do lilies grow? The lily (\cf3\ul Mat_6:28-29\cf0\ulnone ) simply unfolds the life within. Growth is normal and inevitable when there is a divine life within. Environment is important. An acorn cannot grow on a rock. A plant cannot grow away from the sun. A child of God must be rooted in the Word of God, warmed by the "Sun of righteousness."\par \par Conversion is only the beginning. The Bible compares the Christian to trees. Beneath us is the limitless depth of Grace and Truth. Our roots are to penetrate the topsoil of truth into the great rocks of salvation. We need to throw back our heads and look to Jesus Christ for refreshment. God promises results (\cf3\ul Hos_14:5-7\cf0\ulnone ).\par \par \pard\ltrpar\fi-720\li1440\ri90 B.\tab GROW BY EATING\par \par \pard\ltrpar\li1440\ri90 All living things eat, and what we eat affects our growth. A soft bellied sea gull, used to soft fish, was shut in a cage and fed LVALgrain. Its stomach turned to a gizzard and the bird died. Many spiritual stomachs have turned to gizzards. We must watch our intake. The Bible says we are to feed on the Word of God (\cf3\ul 1Pe_2:2\cf0\ulnone ; \cf3\ul Joh_5:39\cf0\ulnone ; \cf3\ul Jer_15:16\cf0\ulnone ).\par \par \pard\ltrpar\fi-720\li1440\ri90 C.\tab GROW BY PRAYER\par \par \pard\ltrpar\li1440\ri90 We need each day to breath deeply the air from heaven. Rubinstein said, "If I miss practice one day, I notice the difference. If I miss two days, my friends notice it. If I miss three days the public notices it." \par \line We must pray without ceasing. Prayer and work form the unbeatable New Testament team.\par \par \pard\ltrpar\fi-720\li1440\ri90 D.\tab GROW BY RESTING\par \par \pard\ltrpar\li1440\ri90 "Rest in the Lord and wait patiently for Him." (\cf3\ul Psa_37:7\cf0\ulnone ). Anxiety and worry will not add one fraction to your spiritual size. The Christian life is not a nervous, neurotic, hanging on to God. It is a resting in the hollow of His hand.\par \par \pard\ltrpar\fi-720\li1440\ri90 E.\tab GROW BY WORKING\par \par \pard\ltrpar\li1440\ri90 If a man will sincerely work in the vineyard of God, he will grow in grace.\par \par \pard\ltrpar\par \cf1\par \cf2\par \par \fs29\par } LVALÏ{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Georgia;}{\f1\froman\fprq2\fcharset0 TITUS Cyberbit Basic;}{\f2\fnil\fcharset0 Georgia;}{\f3\fnil\fprq2\fcharset161 TITUS Cyberbit Basic;}{\f4\fnil\fprq2\fcharset0 TITUS Cyberbit Basic;}{\f5\fnil\fcharset161 Georgia;}{\f6\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;\red0\green0\blue0;\red0\green0\blue255;\red0\green128\blue128;\red255\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\qc\lang1033\b\f0\fs28 FIRST JOHN\par \pard (\cf1\ul 1Jo_1:1-4\cf0\ulnone )\par This book was written against the Gnostic doctrine (\cf1\ul\b0 Col_2:8\cf0\ulnone\b ).\par They believed you need an esoteric (secret) knowledge to understand God.\par \par They believed all matter is evil and spirit is good. Thus Jesus could not have come in the flesh.\par \par They held three major doctrines: \par \pard\fi-360\li720\tx720 (1)\tab You must walk in the light to be saved.\par \pard\fi-360\li720 (2)\tab You must be a son of God to be saved.\par (3)\tab You must know God to be saved.\par \pard\li360\par \pard John said they should test these doctrines by three things: Does it lead into righteousness? Does it teach love? Does it hold to true doctrine?\par \par INTRO: \cf1\ul 1Jo_1:1-4\cf0\ulnone Jesus as John knew Him.\par \par \i From the beginning.\b0\i0 John begins his Gospel with the words \ldblquote\i In\i0 the beginning,\rdblquote but his first epistle with, \ldblquote\i from\i0 the beginning.\rdblquote The difference is significant. In the Gospel he is stressing that the Word was \i already\i0 existent at the time of \ldblquote the beginning\rdblquote ; here he is content to establish that the Word has been existing from the time of \ldblquote the beginning.\rdblquote The Gospel looks at the beginning and before; the epistle looks at the beginning and after. [SEE ADAM CLARKE AT \cf1\ul Joh_1:1-3\cf0\ulnone ; SEE ALSO BARNES \cf1\ul Joh_1:1\cf0\ulnone ]\par May be one (\cf1LVAL\ul Joh_17:11\cf0\ulnone ; \cf1\ul Joh_17:20-22\cf0\ulnone ).\par \cf2 Grace and truth explain the Logos in John's\par Gospel (\cf1\ul Joh_1:14\cf2\ulnone ), but light and love clarify Life in his Epistles.\par \cf0\b What we have heard\emdash seen\emdash gazed upon\emdash handled\b0 is a rising gradation; \i hearing\i0 is the lowest degree of the climax, it strikes the ear from a certain distance, perhaps unsought for; \b with our eyes\b0 intensifies the word \i seen;\i0 seeing indeed may be involuntary, but the beginning of self-activity is already marked; \i gazing upon\i0 gives prominence to this self-activity [voluntary exercise of the sense of sight\emdash M.], with the secondary idea of continuance; \b handled with our hands\b0 denotes the nearest and most direct intercourse. The Gnostics claimed He did not come in the flesh and therefore could not be handled.\par Eternal Life: He has inherent life (\cf1\ul Joh_5:26\cf0\ulnone )\par FELLOWSHIP (SEE \cf1\ul 1Jn_1:3\cf0\ulnone )\par A literal translation of the first clause in this text is, \ldblquote And the life appeared.\rdblquote\par \par Purpose of writing \cf1\ul 1Jn_1:4\cf0\ulnone ; \cf1\ul 1Jn_5:13\cf0\ulnone ).\par Christian conduct springs from Christian belief.\par \par \cf2\fs29 He says that he has gazed on Christ. What, then, is the difference between seeing Christ and gazing upon him? In the Greek the verb for to see is horan (GSN3708) and it means simply to see with physical sight. The verb for to gaze is theasthai (GSN2300) and it means to gaze at someone or something until something has been grasped of the significance of that person or thing.\par Speaking of Jesus in the prologue to his gospel, John says, "We beheld his glory" (\cf1\ul Joh_1:14\cf2\ulnone ). The verb is again theasthai (GSN2300)\par \par He here declares the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life which was toward the Father -- for so it literally should be -- which was Fatherward and waLVALs manifested unto us.\par \par Is life worth living? And that depends very much upon the kind of life you mean to live. If you mean a life of selfishness and self-pleasing, the answer must be distinctly, No! Or a life of worldliness or luxury? No! A life of avarice and covetousness? No! For these kinds of lives are very disappointing now, and 'the issue of them hereafter is terrible to contemplate. If you think of life simply as amassing wealth, if you think of life simply as acquiring esteem, as winning pleasure, you have not seen life. But the life has been manifested, the only life worth living, and he points you back to the Lord Jesus Christ.\par \par \pard\fi216\sa60\cf0\fs28\ldblquote Whatever there was respecting the Word of life, or him who is the living Word, the incarnate Son of God, from the very beginning, from the time when he was first manifested in the flesh; whatever there was respecting his exalted nature, his dignity, his character, that could be subjected to the testimony of the senses, to be the object of sight, or hearing, or touch, that I was permitted to see, and that I declare to you respecting him.\rdblquote John claims to be a competent witness in reference to everything which occurred as a manifestation of what the Son of God was.\par \pard If this be the correct interpretation, then the phrase \ldblquote from the beginning\rdblquote (\cf3\f1\u945?\u787?\u960? \u787? \u945?\u787?\u961?\u967?\u951?\u834?\u962?\cf0\f0 \f1 ap'\f0 \f1 arche\u772?s\f0 does not here refer to his eternity, or his being in the beginning of all things, as the phrase \ldblquote in the beginning\rdblquote (\cf3\f1\u949?\u787?\u957? \u945?\u787?\u961?\u967?\u951?\u834?\u837?\cf0\f0 \f1 en arche\u772?\f0 ) does in \cf1\ul Joh_1:1\cf0\ulnone ; but rather means from the very commencement of his manifestation as the Son of God, the very first indications on earth of what he was as the Messiah. (Barnes)\par twelve times in this letter he says \ldblquote I write\rdblquote or \ldblquote I am wrLVALiting\rdblquote (\cf1\ul 1Jn_2:1\cf0\ulnone , \cf1\ul 1Jn_2:7-8\cf0\ulnone , \cf1\ul 1Jn_2:12-13\cf0\ulnone [three times], \cf1\ul 1Jn_2:14\cf0\ulnone [twice], \cf1\ul 1Jn_2:21\cf0\ulnone , \cf1\ul 1Jn_2:26\cf0\ulnone ; \cf1\ul 1Jn_5:13\cf0\ulnone ). \par \par But we cannot have the Son without having the Father. He who had seen Him had seen the Father; and consequently he who had communion with the Son had communion with the Father; for their thoughts and feelings were all one. He is in the Father, and the Father in Him. We have fellowship therefore with the Father. \par \b\par \pard\fi-360\li360 1.\tab FIRST DOCTRINE\emdash WALKING IN LIGHT (\cf1\ul 1Jo_1:5\cf0\ulnone \ldblquote God is light\rdblquote\par \pard\par \pard\fi-360\li720 A.\tab TEST OF RIGHTEOUSNESS\par \pard\fi-360\li1080\cf1\ul 1Jo_1:7-10\cf0\ulnone\emdash\cf1\ul 1Jo_2:1\cf0\ulnone Sin must be acknowledged\par \cf1\ul 1Jo_2:3\cf0\ulnone You must keep His commandments\par \cf1\ul 1Jo_2:6\cf0\ulnone You must walk as He walked\par \par \pard\fi-360\li720 B.\tab TEST OF LOVE\par \pard\fi-360\li1080\cf1\ul 1Jo_2:5\cf0\ulnone , \cf1\ul 1Jo_2:8-11\cf0\ulnone [positive] Love your brother\par \cf1\ul 1Jo_2:15-17\cf0\ulnone [negative] Love not the world\par \par \pard\fi-360\li720 C.\tab TEST OF KNOWING THE TRUTH\par \pard\fi-360\li1080\cf1\ul 1Jo_2:18-19\cf0\ulnone , \cf1\ul 1Jo_2:22-26\cf0\ulnone Spirit of antichrist in last times\par \par \pard\fi-360\li360 2.\tab SECOND DOCTRINE\emdash SONS OF GOD\par \pard\par \pard\fi-360\li720 A.\tab TEST OF RIGHTEOUSNESS\par \pard\fi-360\li1080\cf1\ul 1Jo_2:28-29\cf0\ulnone Should not be ashamed/if you are righteous you are born of Him\par \cf1\ul 1Jo_3:1-9\cf0\ulnone New man does not sin Romans 7-8) [sometimes it is necessary to know what heretics teach (\cf1\ul Pro_19:27\cf0\ulnone ; \cf1\ul Rom_16:19\cf0\ulnone )\par \par \pard\fi-360\li720 B.\tab TEST OF LOVE\par \pard\fi-360\li1080\cf1\ul 1Jo_3:10-18\cf0\ulnone Not like Cain but like Christ\par \par \pard\fi-LVAL360\li720 C.\tab TEST OF KNOWING TRUTH\par \pard\fi-360\li1080\cf1\ul 1Jo_3:19-22\cf0\ulnone (Combining of righteousness, love and knowing truth)\par \par \pard\fi-360\li360 3.\tab THIRD DOCTRINE\emdash KNOWING GOD\par \pard\fi-360\li720\cf1\ul 1Jo_3:23-24\cf0\ulnone\par \par A.\tab TEST OF RIGHTEOUSNESS\par \pard\fi-360\li1080\cf1\ul 1Jo_3:23-24\cf0\ulnone Believe on His name and obey Him.\par \cf1\ul 1Jo_5:2-4\cf0\ulnone , \cf1\ul 1Jo_5:16-19\cf0\ulnone Keep yourself\par \par \pard\fi-360\li720 B.\tab TEST OF LOVE\par \pard\fi-360\li1080\cf1\ul 1Jo_3:23\cf0\ulnone Love one another\par \cf1\ul 1Jo_4:7-12\cf0\ulnone , \cf1\ul 1Jo_4:16-20\cf0\ulnone Love God who first loved us\par \cf1\ul 1Jo_5:1-3\cf0\ulnone We keep commands because we love\par \pard\par \pard\fi-360\li720 C.\tab TEST OF KNOWING TRUTH (He does not follow his usual pattern but combines all three)\par \pard\par \pard\fi-360\li1080\cf1\ul 1Jo_4:1-6\cf0\ulnone , \cf1\ul 1Jo_4:9\cf0\ulnone , \cf1\ul 1Jo_4:14-15\cf0\ulnone , \cf1\ul 1Jo_4:17\cf0\ulnone (Jesus said test their fruits and John said test their spirits)\par \cf1\ul 1Jo_5:1\cf0\ulnone , \cf1\ul 1Jo_5:5-21\cf0\ulnone Overcome the world by belief\par \pard\par \cf2\b0\f2\par \cf0\b\f0 INTRO: \cf1\ul 1Jo_1:1-4\cf0\ulnone Jesus as John knew Him.\par \par \pard\fi-360\li360 1.\tab FIRST DOCTRINE\emdash WALKING IN LIGHT (\cf1\ul 1Jo_1:5-6\cf0\ulnone \ldblquote God is light\rdblquote\par \pard\cf2\b0\f2\par He started where both Christians and Gnostics would agree: God is light and you must walk in the light to be saved.\par \par \cf0 The ungodly are children of darkness without admitting it, they walk in the darkness without perceiving it, they commit the works of darkness without believing it. \par \par \b That God is light - \b0 Light, in the Scriptures, is the emblem of purity, truth, knowledge, prosperity, and happiness - as darkness is of the opposite (\cf1\ul Eph_1:17-18\cf0\ulnone ). John here says that \ldblquote God is light\rdblquote - LVAL\cf3\f3\'f6\'f9\u834?\'f2\cf0\f2 \f4 pho\u772?s\f2 - not the light, or a light, but light itself; that is, he is himself all light, and is the source and fountain of light in all worlds. He is perfectly pure, without any admixture of sin. He has all knowledge, with no admixture of ignorance on any subject. He is infinitely happy, with nothing to make him miserable. He is infinitely true, never stating or countenancing error; he is blessed in all his ways, never knowing the darkness of disappointment and adversity. Compare the \cf1\ul Jam_1:17\cf0\ulnone \cf2\par \f0\par \pard\sa120\cf0\f2 People who are depressed in their spiritual lives because they think being a Christian is so hard, don't match up with true biblical Christianity because John says there's no dark side to God; there's nothing negative about Him; there's not a mean bone in His body. Therefore, a sour, dour, dark, and discouraged Christian is an oxymoron, a contradiction of terms. You cannot be depressed walking in light so when you get discouraged get back in the light.\par \par \pard\cf2\fs29 (a) Light is the emblem of knowledge. God is omiscient. He sees all things as they are, in their true nature and real influence. He cannot be deceived. Matter and mind are alike plain to His perception (\cf1\ul Psa_139:11-12\cf2\ulnone ). Our motives and feelings and purposes are as observable to Him as our bodies. APOSTLES KNEW WHO ELIJAH AND MOSES WERE BECAUSE THEY WERE IN THE PRESENCE OF KNOWLEGE.\par \par So when you face obstruction to your view and do not understand what is going on, get back in the light. \par Your old man is getting between you and God. \par The moon has less light when it lets the world get between itself and the sun. \par That is why you will be witnessing to someone and suddenly you will say things you did not know. Scriptures come to your mind you had forgotten. \par \pard\sa120 (b) So also is light the emblem of holiness. God is "the Holy One" implying that none but He is absolutely and infinitely holyLVAL . All He does is in undeviating correspondence with perfect purity.\par "And walk in darkness." Darkness is the emblem of ignorance, error, and sin. And so far may the spirit of self-deception or hypocrisy prevail, that with the highest professions on our lips, our walk may be utterly inconsistent with them. \cf0\fs28\par \pard\cf2\fs29 Darkness hides; but light lays bare everything it reaches.\par Moreover, its whole tendency is to expand its influence all around the source whence it proceeds.\par WALK\par \pard\fi-360\li360\cf0\fs28 (a) Walking implies awareness (\cf1\ul Eph_5:15\cf0\ulnone ) not in dark (\cf1\ul Pro_4:18\cf0\ulnone )\par \pard\b Circumspect\b0\par \b CIRCUMSPECT\b0 , a. Literally, looking on all sides; looking round. Hence,\par \par Cautious; prudent; watchful on all sides; examining carefully all the circumstances that may affect a determination, or a measure to be adopted.\par \pard\fi-360\li360\par (b) Walking implies purpose (\cf1\ul Eph_2:10\cf0\ulnone ). \par (c) Walking implies harmony (\cf1\ul Amo_3:3\cf0\ulnone ).\par (d) Walking implies progress (\cf1\ul 2Ti_4:7-8\cf0\ulnone )\par (e) Walking implies action (\cf1\ul 1Ki_2:3\cf0\ulnone )\par (f) Walking implies perseverance (\cf1\ul Job_17:9\cf0\ulnone )\par (g) Walking implies habit. (\cf1\ul Isa_40:31\cf0\ulnone )\par \pard\cf2\fs29\par \cf0\fs28 The declaration, \ldblquote God is light\rdblquote (\lang1032\f5\'e8\'e5\'fc\'f2 \'f6\lang1033\f2 o\lang1032\f5\'f2 \lang1033\f2 e\lang1032\f5\'f3\'f4\'e9\'ed\lang1033\f2 ), is a penetrating description of the being and nature of God: it means that he is absolute in his glory (the physical connotation of light), in his truth (the intellectual) and in his holiness (the moral). \cf2\par \cf0 The first error to be treated concerns the belief that sin is unimportant; that it is possible to be in a right relationship with God while behaving unrighteously.\par \fs24\par \fs28 This is the first appearance in 1 John of the term a\lang1032\f5\'eb\'de\'e8\'e5\'e9\'e1LVAL!\lang1033\f2 (\ldblquote truth\rdblquote ), which occurs twenty times in the Johannine letters 10 in 1Jo.\par \fs24\par \cf4\fs28 (1Jn 1:6)\cf0 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: TRUTH WALKS IN LIGHT\par \par \cf4 (1Jn 1:8)\cf0 If we say that we have no sin, we deceive ourselves, and the truth is not in us. TRUTH ACKNOWLEDGES SIN\par \par \cf4 (1Jn 2:4)\cf0 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. TRUTH KEEPS THE COMMANDMENTS\par \par \cf4 (1Jn 2:21)\cf0 I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth.\par TRUTH KNOWS\par \par \cf4 (1Jn 2:27)\cf0 But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him. ANOINTING IS TRUTH\par \par \cf4 (1Jn 3:18)\cf0 My little children, let us not love in word, neither in tongue; but in deed and in truth. LOVE IN TRUTH\par \par \cf4 (1Jn 3:19)\cf0 And hereby we know that we are of the truth, and shall assure our hearts before him. LOVING OTHERS IS HOW WE KNOW WE ARE IN TRUTH\par \par \cf4 (1Jn 4:6)\cf0 We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error. TRUTH LETS US KNOW WHO LOVES GOD WE HAVE THE SPIRIT OF TRUTH\par \par \cf4 (\cf1\ul 1Jn_5:6\cf4\ulnone )\cf0 This is he that came by water and blood, \cf2\i even\cf0\i0 Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth.\par SPIRIT IS TRUTH\par \cf2\f0\par \pard\fi-360\li720\cf0\b A.\tab TEST OF RIGHTEOUSNESS\par \pard\fi-360\li1080\cf1\ul 1Jo_1:7-10\cf0\ulnone\emdash\cf1\ul 1Jo_2:1\cf0\ulnone Sin must be acknowledged\par \pard\cf2\b0\par \LVAL"pard\ri90\cf0\f2 Walking involves progress toward a goal and the light involves illumination or revelation. Jesus not only is in the light He is Light. We know the way through Him. We cannot walk in the light with Him alone because His entire body is there wherever He is. There is not to be an isolated Christian just as there is no isolated church. \par \par \pard How can I be sure I have fellowship with God? Which are the seals and evidences of true fellowship with God? 1. That we walk in the truth; 2. that we have fellowship one with another; 3. the humble confession that we owe the cleansing from our sins solely to the blood of Jesus Christ.\par \par Our fellowship with \i God\i0 , whom we do not see, is evidenced by our fellowship \i with one another\i0 , where one sees the other.\emdash There are also will-o\rquote -the-wisp-fellowships, and the mere saying of any Church-fellowship that it has fellowship with God is not sufficient.\par \par \pard\fi360\ldblquote A soul washed in the blood of Jesus Christ has very delicate perceptions. The light which has risen in the Christian shows them the smallest dust-particle of sin and the most subtle motions of the flesh, and makes them perceive whatever accords with God's will, and whatever disturbs it.\rdblquote \cf3\b If you do not recognize the sins of your life you are walking in the dark. \par \pard\cf2\b0\f0\par \pard\fi-360\li360\cf0\b\f2 3. We must confess that we are a sinner (\cf1\ul 1Jo_1:8\cf0\ulnone )\par \pard\par \cf1\ul 1Jo_1:7-10\cf0\ulnone \par \ul\b0 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. \cf1 1Pe_2:9\cf0\par \ulnone\b If we walk . . . as he is in the light\b0 . God is light; we walk in it. The requirement for fellowship is to let the light reveal right and wrong and then to respond to that light continually. The Christian never becomes light until his body is changed, but he \cf3\b must walk in response to liLVAL#ght\b0 \cf0 while here on earth. Two consequences follow-first, fellowship, then cleansing. \b Fellowship one with another\b0 . The reference is to our brethren and not to God, as in \cf1\ul 1Jo_3:11\cf0\ulnone , \cf1\ul 1Jo_3:23\cf0\ulnone ; \cf1\ul 1Jo_4:7\cf0\ulnone , \cf1\ul 1Jo_4:12\cf0\ulnone ; \cf1\ul 2Jo_1:5\cf0\ulnone . \b And\b0 . The cleansing of Christians is a consequence of walking in the light; the clause is coordinate and indicates a second result of walking in the light. \b Blood of Jesus Christ\b0 . In both OT and NT blood stands for death-usually a violent one. \b Cleanseth us\b0 . Walking in the \cf3\b light shows up our sins\cf0\b0 and frailties; thus we need constant cleansing, and this is available on the basis of the death of Christ. The verb is in the present tense and it refers to the cleansing in sanctification. \b From all sin\b0 . Sin is singular, indicating the principle of sin, but the addition of \b all\b0 (or every) shows that it has many forms.\cf2\f0\par \cf1\ul 1Jn_1:8\cf2\ulnone First negative then positive in \cf1\ul 1Jn_1:9\cf2\ulnone\par \cf0\f2 \i Self-deception\i0 is so fearful because it will progress to the denial of the truth and the truthfulness of God and His Word, even to open and formal blasphemy (\i we lie\i0 , \cf1\ul 1Jn_1:6\cf0\ulnone ; \i we deceive ourselves\i0 , \cf1\ul 1Jn_1:8\cf0\ulnone ; \i we make God a liar\i0 , \cf1\ul 1Jn_1:10\cf0\ulnone ). \par \par What could be worse than deception?\par \par \pard\fi360 Christians are \i holy\i0 , but only \i in process of being\i0 , and not already complete and perfect. This contradicts the Donatist error. If any fault was found in anyone they disfellowshipped them. Phariseeism!\par \pard\cf2\f0\par \pard\sa200\sl276\slmult1\cf1\ul 1Jn_1:9\par \pard\cf0\ulnone This is a continual action. If we keep on confessing He will continue to forgive our sins. We confess our sins to God and our faults to others. If we have offended anyone we are required to confess our offense to that person.\par LVAL$\cf2\fs23\par \pard\sa120\cf0\b\fs28 [If we confess our sins.\b0 ]\i Here is another one of our "if's." We have seen several of them: "If we say that we have fellowship" (\cf1\ul 1Jn_1:6\cf0\ulnone ); "If we walk in the light" ( \cf1\ul 1Jn_1:7\cf0\ulnone ); and "If we say that we have no sin" (\cf1\ul 1Jn_1:8\cf0\ulnone ). Now here is the right method for bringing together a sinful man and a holy God: confession of sins.\i0 (McGee)\par \pard\cf2\fs23\par \cf1\ul\fs28 1Jn_1:10\cf0\ulnone\par His death on Calvary was a witness to our sinful state so if we claim we have not sinned then we say that witness is untrue and that we did not need His blood shed for us. Neither His written word nor the Living Word is in us if we claim we have not sinned.\par \cf5\par \pard\sa120\cf0\i The language of the roadway and the language of fellowship are now drawn together by John in a few simple and direct sentences. God's truth is not an abstract philosophical ideal to be honored and held up for respectful admiration, but a relationship to be lived. It immediately becomes clear that God's truth is a dynamic roadway upon which we are to walk, and on a day-to-day basis. We are to experience God's light upon our own existential pathway, and this makes all the difference. For John, Christian faith is not a matter of spiritual speculation or the mastery of secrets and code words. John continues to write with the same freshness and lack of pretention that has marked his opening sentences as he now sketches in how a person can live in fellowship with God and with God's people.\i0 (Preacher's Commentary)\par \pard\fi360\f2 Every thing depends on the reply you give to the question whether sin rules you or as yet only trips you up when you quit "walking in the Spirit," and live after the flesh (\cf1\ul Gal_5:16\cf0\ulnone ). If sin reigns over you, you belong as yet to the darkness, but if the reign of sin is broken in you, though you still wrestle with sin, you belong to the children of light.\par \par It is not wLVAL%ith pride, but with gratitude to God, that the Christian contemplates his being in the light. \par \par It is just the sanctified who see even the smallest sins with painfulness and perceive that they stand in need of cleansing through Jesus Christ.\par \par If your sin troubles you in its deep motions, know that in the cross you have a well; whence you may and must draw consolation; in Jesus you have a lawyer who will take your case. It is not sufficient that you are a Christian who is \i shone upon by His light;\i0 you must become an enlightened Christian.\par \pard\cf2\par \cf0 We may say it and glory that we have fellowship with God; nor is it spiritual pride to acknowledge the grace of God which we have received, provided we do not ascribe it to ourselves. (\cf1\ul Jer_9:23-24\cf0\ulnone )\par \par Light is impatient of darkness, and God is impatient of sin. John was saying that by this you may test yourself, whether you are God\rquote s.\par \par \pard\fi360\scaps Neander\scaps0 :\emdash To those who sincerely strive to walk in the Light, yet make daily experience of the still remaining influence of sin, and are disquieted in their conscience on hearing that fellowship with God, who is Light, can only be had by those who walk in the light,\emdash to such is offered the comfortable assurance of entire cleansing from the sin as yet they struggle with and fall victom to. But the self-deception of those is also met, who trust to cleansing through the blood of Christ, without a corresponding course of life. \par \par \scaps Heubner\scaps0 :\emdash Only among the pure is fellowship, \i i.e.\i0 , true concord, love, confluence of the hearts. Evil separates, and is the source of discord.\emdash The kingdom of God is the kingdom of love and peace; that of Satan the kingdom of discord. \par \par Anyone who still has difficulty understanding the sin problem should spend much time studying Romans 7-8 and 1John. These scriptures handle both extremes; those who do not see anything wrong with thLVAL&eir sin and those who are overly concerned with sin.\par \par The truth that we all come short of the glory of God (\cf1\ul Rom_3:23\cf0\ulnone ) is very bitter, universal in its application and reaches deep. But those who flatter themselves, and think higher and better of themselves than they really are, lose the truth. If you think any thing of yourself, you ruin yourself. God only knows and is able to make something of man. You cannot live the life He requires but He can and you should release your life into His hands. Let Him live in you and accomplish in your new nature what cannot be accomplished by your own strength.\par \par Without the perception of sin no confession of sin, without confession of sin no forgiveness of sin, without forgiveness of sin no cancelling of sin, \lang1142\i so\lang1033\i0 without grace no salvation. \par \par The denial of our sin and sinfulness will hardly avail with a human judge, but it will ruin us with the Judge Eternal. \par \par Without truthfulness and the love of truth you will have no room for God and His word in your heart and lose all susceptibility for them. Be afraid of desiring to know any thing, and especially your heart, better than God, the Lord (\cf1\ul Jer_17:9\cf0\ulnone ).\par \par We must not look for perfect holiness in this world outside of the Spirit's operation; those who entertain the fancy that they may be or are perfect are like those who walk on stilts or over precipitous cliffs: before they are aware of it they will fall and come to naught.\par \par Whoso seeks righteousness in absolute freedom from ever sinning will find it impossible because of the old nature that remains in us. So we continually return to the control of the new nature when we fail.\par \par Confession of sins before God is necessary to the forgiveness of sins; and is founded on a thorough acknowledgment of wrong against God accompanied by a perfect hatred and detestation of sin; and it must take place without all cloaking and concealment, sincerely aLVAL'nd from the heart. \par \par \scaps Spener\scaps0 :\emdash If God has forgiven your sins, He will also cleanse you from all unrighteousness: now if you desire the one benefit without striving for or refusing to receive the other, you seek to overturn the righteousness of God and therefore cannot get it; for God has ordered that they must remain together. \par \scaps\par Friedrich\scaps0 :\emdash Either \i God is a liar\i0 , or \i we\i0 are \i altogether sinners\i0 . 1. A \i call to decision\i0 as to whether we will believe God\rquote s Word in general or not. 2. A \i call from sleep\i0 whether we will continue to yield ourselves to the dream of self-deception or not. 3. A call of the \i judgment\i0 , whether we will seek the grace of the forgiveness of our sins, or be lost forever.\par \scaps\par \cf3\ul\b 1Jn_2:1-2\par \cf0\ulnone\b0\par \pard\b\scaps0 JESUS SAID A CHRISTIAN IS LIKE A CONDEMNED MAN WHO NEEDS AN ADVOCATE\par \b0\par \b The law found us guilty, but He stood up for us and pled our case (\cf1\ul 1Jo_2:1\cf0\ulnone ).\par \par \pard\fi-360\li360 (1) Acts [the Advocate] in our place.\par (2) Comfort given to the client by the advocate.\par (3) Counsel and advice given by the advocate. It was the custom, before the ancient tribunals, for the parties to appear in court, attended by one of their most powerful and influential friends, who were called "paracletes" or "advocates." They were to feed counsel to them, they were disposed to stand by their friend. Advocates gave their friends advantages of their character and station in society, and the aid of their counsel. They stood by them in the court, giving them advice, and speaking in their behalf when it was necessary. Jesus was our Advocate. He made our cause His own (\cf1\ul\b0 1Jo_2:1\cf0\ulnone\b ; \cf1\ul\b0 Heb_7:25\cf0\ulnone\b ).\par (4) Faithful [the Advocate] to his client.\par (5) Friend: The advocate must be the uncompromising friend of the accused, of the government, and of the law.\par (6) HLVALope for the condemned. God extends a promise of comfort.\par (7) Law abiding: He must be able sufficiently to honor the law. A person who wants to appear in a court of justice, calls a person learned in the law; a person who is in distress on account of any disease calls a physician. We call one who is a pleader for us, one engaged to take up a cause and carry it through.\par (8) Mercy: Advocacy implies mercy on the part of God.\par (9) Pleads [the Advocate] the cause of another. He must have a good plea. His appeal is not to justice. It cannot be that they are not guilty. He cannot plead any excuse for the sinner. He must plead His sin-offering to sanction the law, as fulfilling a condition upon which we may be forgiven.\par (10) Purpose: He secures justice, in case any question involving justice is to be tried. He defends the accused. He secures a pardon.\par (11) Represents [the Advocate] another.\par \pard\fi360 (12) Wise: The advocate must be a wise and learned person in a court of jurisdiction because he is entrusted with weighty causes. He must know the judges mind.\b0\par \pard\cf2\par \pard\fi360\cf0 Sin should not be denied, but fought and conquered. Seek with Jesus the Sinless One for true humility in the knowledge of your sin, and you will find with Him the right courage to overcome your sin. \par \par As your perception of sin grows more keen, your sensibility even of the most secret and most trifling sin more acute and delicate, your sorrow for sin more profound, your struggle with it more desperate, so your perception of the Saviour\rquote s life and work will also grow more keen, your hearing of God\rquote s still small voice more acute, your joy over the cleansing power of His word and work more profound, the Lord\rquote s victory over thee and your triumph with Him more certain.\par \par \pard \par \cf2\par \f6\fs17\par } LVALӏ){\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Georgia;}{\f1\fnil\fcharset0 Georgia;}{\f2\fnil\fcharset0 MS Sans Serif;}{\f3\fnil\fcharset2 Symbol;}} {\colortbl ;\red0\green128\blue0;\red0\green0\blue0;\red0\green0\blue255;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\fi-360\li720\lang1033\b\f0\fs28 A.\tab TEST OF RIGHTEOUSNESS\par \pard\fi-360\li1080\par \cf1\ul 1Jo_2:3-4\cf0\ulnone You must keep His commandments\par \pard\cf2\b0\par \pard\fi360\cf0\i To know you walk in light you must examine yourself\i0 .\par 1. \i What\i0 is to be investigated? Whether you know God; and the \i knowledge\i0 of God is not without \i fellowship\i0 with God. The question is not knowledge concerning and about God, not having heard and learned certain truths relating to Him, but the \i being\i0 and \i abiding in Him\i0 (\cf1\ul 1Jn_2:3\cf0\ulnone ; \cf1\ul 1Jn_2:5-6\cf0\ulnone ). You are intimate only with those between whom and yourself there is habitual relationship. Otherwise you have only a more distant and superficial acquaintance, but never an intimate knowledge.\par 2. \i Why\i0 it should be investigated? Without God you are in darkness, without Him you walk in darkness, you become more and more darkness yourself, you run to ruin, and perish at last in the darkness of condemnation; you reach the point that you hate, and are hated, hateful and abominable (\cf1\ul 1Jn_2:9\cf0\ulnone , \cf1\ul 1Jn_2:11\cf0\ulnone ). But with and in God you are in the light, you walk in the light, and light and truth and love are in you, you become more and more light, love in truth grows more perfect, and all offence will be put away from you (\cf1\ul 1Jn_2:4-5\cf0\ulnone , \cf1\ul 1Jn_2:11\cf0\ulnone ).\par 3. \i How\i0 it should be investigated? Look after your \i obedience\i0 to the commandments of God (\cf1\ul 1Jn_2:3-4\cf0\ulnone ), more especially after the old and yet new commandment of the love of the brethren (\cf1\ul 1Jn_2:7-11\cf0\ulnone ), and see whether you \i walk aftLVAL*er the Lord Jesus\i0 (\cf1\ul 1Jn_2:6\cf0\ulnone ). He that keeps the commandments of God in thought, in word and in deed, keeps himself; he that observes the commandments of God, preserves himself.\par \scaps Augustine\scaps0 :\emdash Christ says not, learn of me to create the world, to work miracles, to raise the dead, but that I am meek and lowly in heart (\cf1\ul Mat_11:29\cf0\ulnone ).\par \par \scaps Besser\scaps0 :\emdash Would I know whether I know God, I must not examine my knowledge but my walk; and would I know whether you knowest God, I do not ask that which you mouth may have to say of Him, but that which your life does testify of Him.\par \pard\cf2\par \pard\qc\cf0\b KNOWLEDGE THAT COUNTS\b0\par \pard\par \pard\fi-720\li720 1.\tab I KNOW GOD (\cf1\ul 1Jo_2:3\cf0\ulnone ; \cf1\ul 1Jo_4:7\cf0\ulnone ; \cf1\ul 1Jo_4:2\cf0\ulnone , \cf1\ul 1Jo_4:6\cf0\ulnone ).\par \pard\par \pard\fi-720\li1440 A.\tab My body is His temple (\cf1\ul 1Co_6:19\cf0\ulnone ).\par B.\tab I know He will abide with me forever (\cf1\ul Joh_14:16\cf0\ulnone ).\par C.\tab I know He will teach me all things (\cf1\ul Joh_14:26\cf0\ulnone ).\par D.\tab I know He will show me things to come (\cf1\ul Joh_16:13\cf0\ulnone ).\par E.\tab I know He will guide me (\cf1\ul Joh_16:13\cf0\ulnone ).\par F.\tab I know He has sealed me (\cf1\ul Eph_4:30\cf0\ulnone ).\par G.\tab I know He will fill me (\cf1\ul Eph_5:18\cf0\ulnone ).\par \pard\par \pard\fi-720\li720 2.\tab I KNOW THAT I HAVE ETERNAL LIFE\par \pard\par \pard\fi-720\li1440 A.\tab I have believed on Him.\par B.\tab I have loved the brethren (\cf1\ul 1Jo_3:14\cf0\ulnone ).\par C.\tab I have loved His Word (\cf1\ul 1Jo_2:3-5\cf0\ulnone ).\par D.\tab I have a witness of His Spirit within (\cf1\ul 1Jo_3:24\cf0\ulnone ; \cf1\ul 1Jo_4:13\cf0\ulnone ; \cf1\ul 1Jo_5:10\cf0\ulnone ; \cf1\ul Rom_8:16\cf0\ulnone ).\par \pard\par \pard\fi-720\li720 3.\tab I KNOW THAT CHRIST IS COMING AGAIN (\cf1\ul 1Jo_3:2\cf0\ulnone ; \cf1\ul Mat_24:44\cf0\ulnone ; \cf1\ul AcLVAL+t_1:10-11\cf0\ulnone ).\par \pard\par \pard\fi-720\li720 4.\tab I KNOW THAT I WILL SEE CHRIST AS HE IS (\cf1\ul 1Jo_3:2\cf0\ulnone ).\par \pard\par \pard\li720 "We know that we shall see Him." Some day the silver cord will break. \par \pard\par \pard\fi-720\li720 5.\tab I KNOW THAT I SHALL BE LIKE CHRIST (\cf1\ul 1Jo_3:2\cf0\ulnone ).\par \pard\par \pard\fi-720\li1440 A.\tab I believe this literally (\cf1\ul Phi_3:20-21\cf0\ulnone ; \cf1\ul Rom_8:29\cf0\ulnone ).\par B.\tab Sanctification has to do with our spiritual likeness.\par C.\tab Rapture has to do with our physical likeness so Christ.\par D.\tab We will be free from all the effects of sin; and our bodies will be immortal, perfect.\par \par Conclusion: Do you know these things? You can by coming to Christ.\par \pard\par KEEP is a marinars word. When a man is on the sea he would keep his eye on the stars and steer the ship by them. The commandments are the standard by which I chart my course. This does not mean the man could not be blown off course, or might not oversteer or nod at the wheel or be distracted or somehow fail to keep a perfect course. But the aim, the desire, the controling factor in his work is to keep his eye on the star.\b\par \cf2\b0\par \pard\sa200\sl276\slmult1\cf1\ul 1Jn_2:4\cf0\ulnone\par \pard What John says here is especially true of those who say they live by faith and works are not necessary. When we claim to be believers and do not obey Him we are liars, therefore it is important to do some work and not just have faith.\par \par Courage is the quality to look at yourself with candor, your adversary with kindness, and your setbacks with serenity.\b\par \cf2\b0\par \pard\fi-360\li720\cf0\b A.\tab TEST OF RIGHTEOUSNESS\par \pard\fi-360\li1080\cf1\ul 1Jo_1:7-10\cf0\ulnone\emdash\cf1\ul 1Jo_2:1\cf0\ulnone Sin must be acknowledged\par \cf1\ul 1Jo_2:3\cf0\ulnone You must keep His commandments\par \pard\fi-360\li720\par \pard\fi-360\li1080\cf1\ul 1Jo_2:6\cf0\ulnone You must walk as He walked\pLVAL,ar \pard\sa200\sl276\slmult1\b0 [\scaps Horne\scaps0 :\emdash (\cf1\ul 1Jn_2:6\cf0\ulnone ). No one can fail to see that the life of Christ was designed as a pattern for His followers, who considers how admirably it is calculated for that purpose. \cf2\fs23\par \cf1\ul\fs28 1Jn_2:6\cf0\ulnone\par \pard If your religion does not change your life you had better change your religion. How can you say you are in Him when He is going one way and you are going another. To be in Him naturally requires that you go where He goes.\b\par \fs24\par \par \pard\fi360\sa60\b0\fs28 To \i abide\i0 \i in\i0 \i God\i0 is a more common expression with John than \i to\i0 \i be\i0 \i in\i0 \i God\i0 , and marks an advance in thought. The phrase is a favorite one with John. See \cf1\ul Joh_15:4\cf0\ulnone sqq.; \cf1\ul Joh_6:56\cf0\ulnone ; \cf1\ul 1Jo_2:24\cf0\ulnone , \cf1\ul 1Jo_2:27\cf0\ulnone , \cf1\ul 1Jo_2:28\cf0\ulnone ; \cf1\ul 1Jo_3:6\cf0\ulnone , \cf1\ul 1Jo_3:24\cf0\ulnone ; \cf1\ul 1Jo_4:12\cf0\ulnone sq.; \cf1\ul 1Jo_4:15\cf0\ulnone sq. Bengel notes the gradation in the three phrases \ldblquote\i to\i0 \i know\i0 \i Him\i0 , \i to\i0 \i be\i0 \i in\i0 \i Him\i0 , \i to\i0 \i abide\i0 \i in\i0 \i Him\i0 ; knowledge, fellowship, constancy.\rdblquote (Vincent Word Studies)\par \pard\cf2\fs23\par \cf3\b\f1\fs28 HOW DID HE WALK? (\ul 1Pe_2:21\ulnone )\par \cf2\b0\par \pard\fi-360\li720\cf0\b\f0 B.\tab TEST OF LOVE\par \pard\fi-360\li1080\cf1\ul 1Jo_2:5\cf0\ulnone , \cf1\ul 1Jo_2:7-11\cf0\ulnone [positive] Love your brother\par \pard\b0\par When love is in the heart it is naturally going to be shown in the life. There is a lot of expressing love by our words, telling everyone how much we love them, but that is meaningless without action. Thus when a man says he loves God, he will spend a lot of time in His word because there is life in the word. He will spend a lot of time in communing with Him (\cf1\ul Mat_15:8\cf0\ulnone ). \par \pard\fi360\cf2\f1\fs29\par \cf0\f0\fs28 Consider onlLVAL-y whether you love or hate thy neighbour? If you love him in deed and in truth, you are in the light and in God; but if you hate Him and show your hatred either outwardly in works, or conceal it inwardly in your heart, then you have a sign that you are in darkness!\par \par \pard\f1 Making claims of walking in light does not make it true that you are walking in light. Treatment of a brother is a good test case to see whether love is genuine or only talk. It is also a test case to distinguish those who truly walk in the light. Light and darkness do not mix.\par \cf2\fs23\par \i\fs29 Walking in the light excludes all hatred towards brethren, for such hatred is a form of darkness. These verses set forth in a variety of forms the affinity between love and light, hatred and darkness, and the consequent incompatibility between hatred and light.\i0 (Pulpit Commentary)\par \fs23\par \cf0\fs28 When we see a man stumbling in the broad daylight, we know that something is wrong. He is either blind or negligent about where he is going. A man will only stumble in the day if he is not watching where he is going, or he has his mind on other things besides his pathway. Thus when a man stumbles into sin we know he is either in the dark, or has the same malady spiritually that this man has physically who stumbles.\par \cf2\fs23\par \cf0\fs28 SPIRITUAL DARKNESS (\cf1\ul 1Jo_2:11\cf0\ulnone )\par Added to the original darkness in the fall are at least four forms of darkness upon certain classes of humanity.\par \par 1. Israel's darkness predicted to come when their Messiah came.\par \cf1\ul Isa_6:9-10\cf0\ulnone \cf1\ul Mat_13:14-15\cf0\ulnone \cf1\ul Mar_4:12\cf0\ulnone \cf1\ul Luk_8:10\cf0\ulnone \cf1\ul Joh_12:40\cf0\ulnone \cf1\ul Act_28:26-27\cf0\ulnone \cf1\ul 2Co_3:14-15\cf0\ulnone\par \pard{\pntext\f3\'B7\tab}{\*\pn\pnlvlblt\pnf3\pnindent0{\pntxtb\'B7}}\fi-360\li360 They have a blindness that caused a national unbelief which not only rejected Him but occasioned the break of the natural branch. LVAL.(\cf1\ul Act_2:22-24\cf0\ulnone \cf1\ul Rom_11:13-25\cf0\ulnone ).\par {\pntext\f3\'B7\tab}This is restricted to this age (\cf1\ul Isa_29:10-12\cf0\ulnone \cf1\ul Rom_11:25\cf0\ulnone )\par {\pntext\f3\'B7\tab}The veil will be lifted (\cf1\ul 2Co_3:14-16\cf0\ulnone )\par \pard\par 2. Gentile darkness caused by the fall of man in the Garden of Eden. They cannot comprehend the light when it comes (\cf1\ul Joh_1:5\cf0\ulnone \cf1\ul Eph_5:11\cf0\ulnone \cf1\ul 1Jo_2:11\cf0\ulnone ).\par \pard{\pntext\f3\'B7\tab}{\*\pn\pnlvlblt\pnf3\pnindent0{\pntxtb\'B7}}\fi-360\li360 This dispensation brings light to them (\cf1\ul Isa_9:2\cf0\ulnone )\par \pard\par 3. Satanic darkness \cf1\ul 2Co_4:3-4\cf0\ulnone\par \pard{\pntext\f3\'B7\tab}{\*\pn\pnlvlblt\pnf3\pnindent0{\pntxtb\'B7}}\fi-360\li360 This darkness stops the normal gospel reception.\par {\pntext\f3\'B7\tab}They cannot see the kingdom (\cf1\ul Joh_3:3\cf0\ulnone ; \cf1\ul Joh_14:17\cf0\ulnone \cf1\ul 1Co_1:21\cf0\ulnone \cf1\ul Rom_1:19-22\cf0\ulnone )\par {\pntext\f3\'B7\tab}Spirit sent to enlighten them (\cf1\ul Joh_16:7-11\cf0\ulnone )\par \pard\par 4. Carnal blindness due to the believer's unspiritual life (\cf1\ul 1Co_3:1-2\cf0\ulnone \cf1\ul Heb_5:11-14\cf0\ulnone )\par \par 5. Original blindness\par \pard{\pntext\f3\'B7\tab}{\*\pn\pnlvlblt\pnf3\pnindent0{\pntxtb\'B7}}\fi-360\li360 This is humanistic in nature (\cf1\ul 1Co_2:14-15\cf0\ulnone ; \cf1\ul 1Co_1:21-23\cf0\ulnone )\par \pard\cf2\par \cf1\ul\fs29 1Jn_2:8-11\cf2\ulnone \par The first thing which strikes us about this passage is the way in which John sees personal relationships in terms of black and white. In regard to our brother man, it is a case of either love or hate; as John sees it, there is no such thing as neutrality in personal relationships. As Westcott put it: "Indifference is impossible; there is no twilight in the spiritual world."\par \par It is further to be noted that what John is speaking about is a man's attitude to his brother, that is, to the LVAL/man next door, the man beside whom he lives and works, the man with whom he comes into contact every day. There is a kind of Christian attitude which enthusiastically preaches love to people in other lands, but has never sought any kind of fellowship with its next door neighbour or even managed to live at peace within its own family circle. John insists on love for the man with whom we are in daily contact. \par \par John was perfectly right when he drew his sharp distinction between light and dark, love and hate, without shades and halfway stages. Our brother cannot be disregarded; he is part of the landscape. The question is how do we regard him?\par \par (i) We may regard our brother man as negligible. We can make all our plans without taking him into our calculations at all. We can live on the assumption that his need and his sorrow and his welfare and his salvation have nothing to do with us. A man may be so self-centred often quite unconsciously that in his world no one matters except himself.\par \par (ii) We may regard our brother man with contempt. We may treat him as a fool in comparison with our intellectual attainment and as one whose opinions are to be brushed aside. We may regard him much as the Greeks regarded slaves, a necessary lesser breed, useful enough for the menial duties of life, but not to be compared with themselves.\par \par (iii) We may regard our brother man as a nuisance. We may feel that law and convention have given him a certain claim upon us, but that claim is nothing more than an unfortunate necessity. Thus a man may regard any gift he has to make to charity and any tax he has to pay for social welfare as regrettable. Some in their heart of hearts regard those who are in poverty or in sickness and those who are under-privileged as mere nuisances.\par \par (iv) We may regard our brother man as an enemy. If we regard competition as the principle of life, that is bound to be so. Every other man in the same profession or trade is a potential competitorLVAL0 and, therefore, a potential enemy.\par \par (v) We may regard our brother man as a brother. We may regard his needs as our needs, his interests as our interests, and to be in fellowship with him as the true joy of life.\par \par As John sees it, our attitude to our brother man has an effect not only on him but also on ourselves.\par \par (i) If we love our brother, we are walking in the light and there is nothing in us which causes us to stumble. The Greek could mean that, if we love our brother, there is nothing in us which causes others to stumble and, of course, that would be perfectly true. But it is much more likely that John is saying that, if we love our brother, there is nothing in us which causes ourselves to stumble. That is to say, love enables us to make progress in the spiritual life and hatred makes progress impossible. When we think of it, that is perfectly obvious. If God is love and if the new commandment of Christ is love, then love brings us nearer to men and to God and hatred separates us from men and from God. We ought always to remember that he who has in his heart hatred, resentment and the unforgiving spirit, can never grow up in the spiritual life.\par \par (ii) John goes on to say that he who hates his brother walks in darkness and does not know where he is going, because the darkness has blinded him. That is to say, hatred makes a man blind and this, too, is perfectly obvious. When a man has hatred in his heart, his powers of judgment are obscured; he cannot see an issue clearly. It is no uncommon sight to see a man opposing a good proposal simply because he dislikes, or has quarrelled with, the man who made it. Again and again progress in some scheme of a church or an association is held up because of personal animosities. No man is fit to give a verdict on anything while he has hatred in his heart; and no man can rightly direct his own life when hatred dominates him.\par \par Love enables a man to walk in the light; hatred leaves him in the dark--even ifLVAL he does not realise that it is so.\par \par \pard\fi360 (Barclay)\par \par \cf0\fs28 \cf1\ul\b\f0 1Jo_2:12=14-11 \cf0\ulnone\b0\f1 parenthetical verses\par John may be addressing groups within his circle whose members are at different stages of spiritual development, and describing them \i metaphorically\i0 as children (that is, recently converted), fathers (those established in the faith), and young men (those still growing in Christ). \par the young convert would be specially conscious of God\rquote s forgiveness (but see \cf1\ul 1Jn_2:14\cf0\ulnone , where knowledge of the Godhead, shared with the fathers, is alluded to in place of \ldblquote forgiveness\rdblquote ); the mature Christian would know God in a deep way; and growing believers would have the spiritual motivation and strength to conquer the evil one.\par Another approach refers the triad \ldblquote children-fathers-young men\rdblquote rhetorically to the spiritual qualities which should characterize all Christians at any time. John, it is claimed, emphasizes these and draws them out by distributing them into groups. This interpretation, which goes back to Augustine (see Wilder, 236\endash 37), thus amounts to saying that \ldblquote all Christians are (by grace, not nature) children in innocence \'85 young men in strength, and fathers in experience\rdblquote \par \cf1\ul\par \cf0\ulnone\f0\par \pard\cf2\f1\fs29\par \f2\fs17\par } LVALӏ2{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Georgia;}{\f1\fnil\fcharset0 Georgia;}{\f2\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\fi-360\li720\lang1033\b\f0\fs28 B.\tab TEST OF LOVE\par \pard\fi-360\li1080\cf1\ul 1Jo_2:5\cf0\ulnone , \cf1\ul 1Jo_2:8-11\cf0\ulnone [positive] Love your brother\par \cf1\ul 1Jo_2:15-17\cf0\ulnone [negative] Love not the world\par \pard\cf2\b0\f1\fs29\par \pard\ri90\qc\cf0\fs28 THE EXPULSIVE POWER OF A NEW AFFECTION\par \pard\ri90 A new love drives out an old love.\par \par There are two ways to displace love for the world.\par \par \pard\fi-720\li720\ri90 1.\tab Recognize the world's vanity, so the heart simply withdraws from an object not worthy of it.\par \par 2.\tab To take on a new affection which makes the old repulsive.\par \par \pard\li720\ri90 Our nature will not allow the former to work.\par \par Love is in two conditions:\par \par \pard\fi-720\li1440\ri90 A.\tab Object at a distance: love in a state of desire.\par \par B.\tab Object in possession: love in a stage of indulgence.\par \par \pard\fi-720\li2160\ri90 Under the impulse of desire:\par \par a.\tab Man feels himself urged onward in some path or pursuit of activity for its gratification.\par \par b.\tab Faculties of the mind are put in busy exercise.\par \par c.\tab In the steady direction of that one great and engrossing interest, his attention is recalled from many reveries it would have otherwise have wandered into.\par \par \pard\li720\ri90 The love of the world will not be expelled by any mere demonstration of the world's worthlessness\emdash\par But it can be replaced with a love more worthy.\par \par Likely, I will never prevail on your heart to resign the world, but let me introduce you to another world that is built upon better promises. Then "Old things pass away and all things become new."\par \par That is the charm of the Gospel of liLVAL3ght. \par The kingdom of darkness is negative. Light is positive. You will put away childish things when you are a man.\par \pard\par \pard\qc LOVE NOT THE WORLD\par \pard\par \cf1\ul 1Jo_2:15-17\cf0\ulnone\par \pard\fi-360\li360\cf1\ul Rom_12:2\cf2\ulnone\par \cf1\ul Mat_13:22\cf2\ulnone\par \cf1\ul Jam_4:4\cf2\ulnone\par \cf1\ul 2Ti_4:10\cf2\ulnone\par \pard\cf0\par So What in the world is the world? What world does He speak of when He says we should not love the world? Nor be not conformed to the world, or the cares of the world that choke out the Word, or the friendship of the world that makes us an enemy of God? What is the world that Demas loved? It is found in the kingdoms that have ruled over God\rquote s people in the past. He destroyed each one because they were kingdoms of this world. \b\fs20 [SEE \i NOW TO DEFINE WHAT WORLDLINESS IS\i0 F.W. ROBERTSON \cf1\ul 1Jo_2:17\cf0\ulnone ]\par \par \pard\fi360\b0\fs28 \ldblquote It was a pertinent discourse of Cineas, dissuading Pyrrhus from undertaking a war against the Romans. Sir, saith he, when you have conquered them, what will you do next? Then Sicily is near at hand, and easy to master.\emdash And what when you have subdued Sicily? Then we will pass over to Africa and take Carthage, which cannot long withstand us.\emdash When these are conquered, what will be your next attempt?\emdash Then we will fall in upon Greece and Macedon and recover what we have lost there.\emdash Well, when all are subdued, what fruit do you expect from all your victories? Then we will sit down and enjoy ourselves. Sir, replied Cineas, may we not do it now? Have you not already a kingdom of your own? and he that cannot enjoy himself with a kingdom, cannot with the world.\rdblquote Plutarch \i in Vita Pyrrhi\i0 .\emdash Let me take to the ultimate step; what will you do next? Die! Then what will happen to all your gains? (\cf1\ul Mar_8:36-37)\cf0\ulnone M.].\par \pard\par \pard\fi-360\li720\b\f0 C.\tab TEST OF KNOWING THE TRUTH\par \pard\fi-360LVAL4\li1080\cf1\ul 1Jo_2:18-19\cf0\ulnone , \cf1\ul 1Jo_2:22-26\cf0\ulnone Spirit of antichrist in last times\par \pard\cf2\b0\f1\fs29\par When you walk in the light you are not going to be distracted by the antichrist spirit that offers another gospel.\par \par \pard\sa120\cf0\i\fs28 Antichrist \i0 is made up of two words: the title \i Christ\i0 and the preposition \i anti\i0 . It is important to see that \i anti\i0 has two meanings. It can mean "against." If I am anti-something, that means I am against that thing. \i Anti\i0 can also mean "instead of, an imitation of." Therefore, it can be a substitute. It can be either a very good substitute or just a subterfuge for something. Both have been prevalent from the time of Christ. There have always been those who persecute Christianity and those who give a substitute. There are references to both a spirit or system and a person.\par What was the thing which identified an antichrist? He was one who denied the deity of Christ. He is a susbstitute christ. So he is both against Christ and an imitation.\par That is the primary definition of an antichrist which we are given in 1 John, as we shall see when we come to verse \cf1\ul 1Jn_2:22\cf0\ulnone . This is the emphasis in 1 John, but you will recall that the Lord Jesus said, "\'85 many shall come in my name, saying, I am Christ; and shall deceive many" (\cf1\ul Mat_24:5\cf0\ulnone ). That is antichrist\emdash instead of Christ, claiming to be Christ.\par Scripture presents a "wild beast" who comes out of the sea, and There is a second beast who comes out of the land. He appears to be a lamb, but he is a wolf in sheep's clothing. He \i pretends to be \i0 Christ who is "\'85 the Lamb of God, which taketh away the sin of the world" (\cf1\ul Joh_1:29\cf0\ulnone ). Both of these are coming at the end of the age and both will do the work of Antichrist\emdash one against Christ and the other instead of Christ.\par Some have gone out from us. You will notice that is what usually happens. People come in a LVAL nd remain a while then the test will come and they leave (\cf1\ul Mat_4:19\cf0\ulnone ; \cf1\ul Luk_8:14\cf0\ulnone ; \cf1\ul Luk_21:34\cf0\ulnone ). Peter describes the sorrowful condition of those who turn back (\cf1\ul 2Pe_2:19-24\cf0\ulnone ) \par \pard\cf2\fs29\par \f2\fs17\par } LVALӏ6{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Georgia;}{\f1\fnil\fcharset0 Georgia;}{\f2\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;\red0\green0\blue0;\red255\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\fi-360\li360\lang1033\b\f0\fs28 2.\tab SECOND DOCTRINE\emdash SONS OF GOD\par \pard\par \pard\fi-360\li720 A.\tab TEST OF RIGHTEOUSNESS\par \pard\fi-360\li1080\cf1\ul 1Jo_2:28-29\cf0\ulnone Should not be ashamed/if you are righteous it is because you are born of Him\par \pard\cf2\b0\f1\fs29\par The only ones who abide in Jesus (\cf1\ul Joh_15:4\cf2\ulnone ) are the sons of God who have been born again (\cf1\ul Joh_3:1-5\cf2\ulnone ).\par \par \cf0\b\fs28 We produce His fruit, and we are an extension of His ability in the world \cf1\ul Joh_15:1-8\cf0\ulnone ; \cf1\ul Gal_2:20\cf0\ulnone\par \pard\ri180 Extension of the vine's ability (we extend Christ's ability).\par Growth is impossible without the vine.\par \par The union of the Christian with Christ is compared\par \pard\fi-540\li540\ri180 (1) \tab By Peter (\cf1\ul 1Pe_2:5-6\cf0\ulnone ) to the connection between the foundation-stone and the building, and the relation thus suggested is one of dependence.\par (2)\tab By the Lord Himself to the union between branches and the vine, a connection of life (\cf1\ul\b0 Joh_15:1-8\cf0\ulnone\b ).\par (3)\tab By Paul (\cf1\ul Eph_4:15-16; \b0 Eph_1:22-23\b ; \b0 Col_2:9-10\cf0\ulnone\b ) to the union between a head and (body) the members where connection is one of subjection.\par (4)\tab By Paul again (\cf1\ul Eph_5:22-23\cf0\ulnone ) to the union between husband and wife, with the idea of affection as the predominate theme.\par \par \pard\fi360\b0 No man has by nature the power to do right or to work righteousness. Jesus said He came to fulfill the law. Then He said your righteousness must exceed the righteousness of the scribes and Pharisees (\cf1\ul Mat_5:17-20\cf0\ulnone ). He gave the secret of righteousness here. LVAL7He fulfilled the law and then empowers you by His Spirit to do the same so that your righteousness produces holiness (\cf1\ul Rom_6:19\cf0\ulnone )\par \par but it comes only from his regeneration, from Christ, who makes us strong by regeneration and His dwelling in us.\par \pard\cf2\fs29\par \pard\fi-360\li720\cf0\b\f0\fs28 A.\tab TEST OF RIGHTEOUSNESS\par \pard\fi-360\li1080\cf1\ul 1Jo_3:1-9\cf0\ulnone New man does not sin Romans 7-8) [sometimes it is necessary to know what heretics teach (\cf1\ul Pro_19:27\cf0\ulnone ; \cf1\ul Rom_16:19\cf0\ulnone )\par \par \pard\qc\f1 SONS OF GOD\par \pard\b0 (\cf1\ul\b 1Jo_3:1-2\cf0\ulnone\b0 )\par \par \par In the Beginning was God. He is the Originator and Lord of all creation. He is King and Sovereign over the universe. All glory and all true values have their origin in Him. Only where God is, is there true greatness. Only in Him does man attain to true dignity and real nobility (\cf1\ul Psa_21:5\cf0\ulnone ). \par \par But creation as a whole is also an expression of the glory of the great King. It is God's will to let His life and love shine out into it as well. Therefore everything is to be enobled: heaven and earth, spirit and nature, man and his kingdom.\par \par God is the source of all authority. He alone has full freedom and absolute dominion. In His freedom and sovereignty He has put everything in relation to Himself. (\cf1\ul Joh_1:3\cf0\ulnone ) All things were made for Him and by Him (\cf1\ul Col_1:16-18\cf0\ulnone ).\par \par The true value of all creation lies in its relationship to the Lord of the universe. This value becomes a reality wherever the individual creature participates in the life and power of God. The character and extent of this participation is determined by the position assigned to the individual by the Creator within the framework of the whole (\cf1\ul Mat_11:29\cf0\ulnone ).\par \par It follows that above all, the high calling of man has its origin alone in God. All nobility of man is derived fLVAL8rom the free, sovereign will of the Lord of the world.\par \par In God we have a common source: spirit and nature, man and the universe, the earthly king and his earthly kingdom. Therefore the high calling of man must be considered in its connection with God's great plan of creation and redemption, the product of His sovereign will.\par \par God is the Absolute, unconditioned by anything outside Himself. He is purely self-determined, and all His acts have their origin in Him alone. In other words, He is completely independent and free. God is determined in His actions by no one else. God remains, despite all His revelation, the Unfathomable. With all His condescension to His creatures He does not forsake His unique eminence as Creator.\par \par If the world is exclusively God's work, then it is also His exclusive possession, and He has the right to dispose of it as He wills. From God's glory as Creator we deduce His kingship. He is the creative origin and kingly goal of all creation.\par \par Wherever God's will makes itself known, there is also a revelation of His Divine nature. This is at once evident in the works of His creation (\cf1\ul Rom_1:20\cf0\ulnone ).\par \par So He is free from all external constraint. Freedom from external constraint is however not the same as freedom from internal compulsion. Otherwise it would be the same as arbitrariness. Though God is free, He is absolutely determined by His own nature. Therefore the creation is a free product of the Divine will and has God Himself as its goal.\par \par The creating of a universe is therefore not necessary for the perfection of such a Divine Being. For God's perfection and blessedness do not depend upon the existence of a universe. God exists for His own sake and needs nothing else in order to be truly God. He has always reached His purpose in Himself and is the completely Self-sufficient One. Therefore there must have been some inner motive in God's nature, which caused Him to undertake this creative activLVAL9ity.\par \par There are perhaps many reasons then why He created a universe. Here are three of those reasons. \par \par \pard\fi-720\li720 1. \tab For His Name's sake (\cf1\ul Psa_23:3\cf0\ulnone )\par \pard\par All that He does is for His name's sake. His name has meaning. It is not just a tag to distinguish Him from another. \par \par The only way He could express Himself was to have a creature to which the expression could be made. \par \par He is Jehovah: The Great I Am\par \tab Jehovah-Jirah: The Lord who provides.\par \tab Jehovah-Roi: The Lord our Shepherd.\par \tab Jehovah-Shalom: The Lord of peace.\par \tab Jehovah-Rophecha: The Lord who heals.\par \tab Jehovah-Tzidkenu: The Lord our righteousness.\par \tab Jehovah-Shammah: The Lord who is present.\par \tab Jehovah-Nissi: The Lord our banner.\par \tab Jehovah-Mekaddeschem: The Lord our sanctifier.\par \tab Jehovah-Chay: The Living God.\par \tab Jehovah-Zeboath: The Lord of hosts\par \par He is Elyon: The most High God.\par \tab Omnipotent: The All powerful one.\par \tab Omnipresent: The ever present one.\par \tab Omniscient: The all knowing one.\par \tab Omniamorous: The all loving one.\par \tab Omnicompetent: The one capable of all matters.\par \tab Omnifarious: The speaker of all laws.\par \tab Omnific: The Creator of all that is made.\par \tab Omniformous: The one who takes any form He desires.\par \tab Omnigenous: The one who combines all attributes into one.\par \tab Omnisufficient: The one who supplies all needs.\par \tab Omnisagus: The all wise one.\par \tab Omniaticus: The all eternal one.\par \par \pard\fi-720\li720 2. \tab For His pleasure (\cf1\ul Rev_4:11\cf0\ulnone )\par \pard\par Two things are involved in pleasure; desire and achievement. When a man goes fishing or boating he enjoys the event, and accomplishes a reward when he brings in the trophy or the fish. God enjoys creating this world and is fulfilled by its fruition.\par \par 3. \tab To make sons ofLVAL: God\par \par But the greatest reason God creates is that He might obtain sons of God. He desires to reproduce His image in a creature.\par \par \pard\fi-720\li1440 A. \tab Sonship as the source of life\par \pard\par God willed to establish a spiritual relationship between Himself and man. It was not only to be a purely moral resemblance in character or a mere agreement in thought, emotions and will, but also above all a unity of life, an organic relationship of personalities.\par \par \cf1\ul Joh_17:6-14\cf0\ulnone\par \par God wills not only, as with angels, to place in man the moral certainties of His holy nature and so to glorify Himself in them, but He wills also to permit them to attain fellowship with Him, to become "partakers of His divine nature" (\cf1\ul 2Pe_1:4\cf0\ulnone ).\par \par He wills that His own eternal life should shine into them and unite them eternally with Himself. Thus the Bible speaks again and again of us being "Sons of God."\par \par \cf1\ul\b Gal_2:20\cf0\ulnone\b0 \par \par \cf1\ul\b Gal_4:5-7\cf0\ulnone\b0 \par \par \cf1\ul\b Rom_8:14\cf0\ulnone\b0 \par \par \cf1\ul\b Joh_1:12-13\cf0\ulnone\b0 \par \par \cf1\ul\b Rom_8:15\cf0\ulnone\b0 \par \cf1\ul\b Rom_8:21\cf0\ulnone\b0\par \cf1\ul\b Eph_1:5\cf0\ulnone\b0 \par \cf1\ul\b Joh_3:4-5\cf0\ulnone\b0 \par \cf1\ul\b 1Pe_1:23\cf0\ulnone\b0 \par \cf1\ul\b 1Pe_2:2\cf0\ulnone\b0 \par \cf1\ul\b 1Jo_4:7\cf0\ulnone\b0 \par \cf1\ul\b 1Jo_5:1\cf0\ulnone\b0 \par \pard\fi-720\li1440\par \pard B. Sonship as similarity of nature\par \par True sonship implies some degree of identity of character between father and son. The Oriental has a deeper insight into this than we in the west. It has been rightly said, \i "A son for the Oriental is always one who in his nature, in the essence of his being, is determined and formed by him from whom he springs"\i0 (Ralph Luther).\par \par Therefore the Bible frequently uses the expression, "to be a son" simply in the sense of "to be similar, to bearLVAL; the characteristics of one's father." Sometimes the word "son" is used where a literal relationship of father and son did not and indeed could not exist.\par \par \cf1\ul Mat_9:15\cf0\ulnone Jesus speaks of the sons of the bridechamber. He is obviously not meaning literal sons. They were simply the friends of the bridegroom, who were present as guests at the marriage-feast, whose mood was one of festive joy, a joy felt by the bridegroom in a special measure, but shared in a similar way by his friends and companions at the wedding.\par \par Jesus speaks of the "sons of the devil" (\cf1\ul Joh_8:33-44\cf0\ulnone ). He meant the men whose character and manner of life is satanic. Jesus called the Sadducees the "sons of this age" (\cf1\ul Luk_20:34\cf0\ulnone ). Jesus spoke of the "sons of the resurrection" (\cf1\ul Luk_20:36\cf0\ulnone ), meaning the redeemed from His resurrection.\par \tab\tab\par Jesus told the Pharisees they were sons of those who slew the prophets (\cf1\ul Mat_23:31\cf0\ulnone ).\par \par Behind this usage lies a clear understanding that truly to be a son means a conformity of being with the father from whom the son is descended. Once we grasp this, we realize that sonship must be inseparably linked with the true image of God. Son of God and image of God belong together. Hence already here on earth true sonship is an obligation to live out the nature, that is the love and holiness, of our heavenly Father in practice. Therefore the Lord said in the Sermon on the Mount, "Love your enemies, and pray for them that persecute you; that ye may be sons of your Father which is in heaven" (\cf1\ul Mat_5:44-45\cf0\ulnone ). The sons should love in order that they may be sons.\par \tab\tab\par \cf1\ul\b Rom_8:28-29\cf0\ulnone\b0 \par \cf1\ul\b 2Co_3:18\cf0\ulnone\b0 \par \cf1\ul\b 1Pe_1:15\cf0\ulnone\b0 \par \cf1\ul\b Act_13:22\cf0\ulnone\b0 \par \cf1\ul\b 1Jo_2:6\cf0\ulnone\b0 \par \pard\fi-720\li1440\par \pard C. \tab Sonship as fellowship in life\par \par LVAL<\cf1\ul\b Exo_25:8\cf0\ulnone\b0 \par \cf1\ul\b Eze_43:7\cf0\ulnone\b0 \par \cf1\ul\b Rev_21:3\cf0\ulnone\b0 \par \par The Oriental also sees this relationship more clearly. The son is more closely united in his life to his father than in Western society. With us in the West the adult son gradually makes himself independent of his father. In the East it was normal for the grown-up son to remain linked with his father (\cf1\ul Joh_8:35\cf0\ulnone ). It was the normal thing for him to work together with him. That is why the Pharisees asked when Jesus performed miracles in Nazareth, "Is this not Joseph's son?" Jesus was a carpenter like His [foster] father. The Son does only what the Father bids Him (\cf1\ul Joh_5:19\cf0\ulnone ; \cf1\ul Joh_5:30\cf0\ulnone ).\par \par The children of the great King have the right to enter the presence of their heavenly Father. They have the right to approach the throne of grace in prayer. Sonship and the life of prayer belong together. Whoever neglects his prayer life is in practice denying his standing as son. It is true that in prayer life we feel ourselves humiliated by our dependence and need; at the same time it is just in prayer that we are lifted into the immediate presence of the great Lord of the world. Prayer is a piece of eternity within time.\par \par Woman who memorized much of the Bible. In the last few months she could only remember "I know whom I have believed." The last few days only, "committed to Him," and on the last day, "Him."\par \par Dying people often quicken in prayer. Then after prayer go back into a coma.\par \par D. Sonship as inheritance and sovereignty\par \par \cf1\ul Rom_8:16-17\cf0\ulnone The Spirit bears witness, we are heirs. We inherit the Kingdom of God (\cf1\ul 1Co_6:10\cf0\ulnone ; \cf1\ul Eph_5:5\cf0\ulnone ).\par This is true only as we suffer with Him (\cf1\ul Rom_8:17\cf0\ulnone ). Our attaining the full goal of royal sonship is not an automatic and necessary result of conversion and regeneLVAL=ration. Sonship depends upon how faithful we are.\par \par The goal which grace holds before us is infinitely high, but we must make our calling and election sure (\cf1\ul 2Pe_1:10\cf0\ulnone ). The crown is only for the conqueror. Only where there is true commitment, will we reach the peak of perfection. The degree of our faithfulness determines the level of our future position of honour.\par \par If we are faithful until death He will give us a crown of life (\cf1\ul Rev_2:10\cf0\ulnone ). If we died with Him we will live with Him, and if we deny Him, He will deny us (\cf1\ul 2Ti_2:11-12\cf0\ulnone ).\par \par E. Christ the firstborn and His brothers.\par \par He is the only begotten Son of God (\cf1\ul Joh_1:14\cf0\ulnone , \cf1\ul Joh_1:18\cf0\ulnone ; \cf1\ul Joh_3:16\cf0\ulnone ). He is the heir of all Things (\cf1\ul Heb_1:2\cf0\ulnone ; \cf1\ul Rom_9:5\cf0\ulnone ).\par \par Yet He is not ashamed to call us His brethren. Both he that sanctified and they who are sanctified are all of one (\cf1\ul Heb_2:9-11\cf0\ulnone ). He who is the effulgence of the glory of His Father and the express image of His person (\cf1\ul Heb_1:3\cf0\ulnone ) is also the "Firstborn among many brethren" (\cf1\ul Rom_8:29\cf0\ulnone ). He is at the same time over them, and yet in them. \par \par \cf1\ul\b Eph_1:1-23\cf0\ulnone\b0\par \cf1\ul\b Joh_1:3\cf0\ulnone\b0\par \cf1\ul\b Psa_23:3\cf0\ulnone\b0\par \cf1\ul\b Rev_4:11\cf0\ulnone\b0\par \cf1\ul\b Joh_17:6\cf0\ulnone\b0\par \cf1\ul\b Joh_17:7-24\cf0\ulnone\b0\par \cf1\ul\b 2Pe_1:4\cf0\ulnone\b0\par \cf1\ul\b Mat_9:15\cf0\ulnone\b0\par \cf1\ul\b 1Jo_2:29\cf0\ulnone\b0\par \cf1\ul\b Joh_8:33-34\cf0\ulnone\b0\par \cf1\ul\b Luk_20:34-36\cf0\ulnone\b0\par \cf1\ul\b Mat_23:30-31\cf0\ulnone\b0\par \cf1\ul\b Mat_5:44-45\cf0\ulnone\b0\par \cf1\ul\b Joh_8:35\cf0\ulnone\b0\par \cf1\ul\b Joh_5:19-26\cf0\ulnone\b0\par \cf1\ul\b Rom_8:15-17\cf0\ulnone\b0\par \cf1\ul\b 1Co_6:10\cf0\ulnone\b0\par \cf1\ul\b Eph_5:15\cf0\ulnone\b0\par \cf1\u\ LVALl l\b 2Pe_1:10\cf0\ulnone\b0\par \cf1\ul\b Rev_2:10\cf0\ulnone\b0\par \cf1\ul\b 2Ti_2:11-12\cf0\ulnone\b0\par \cf1\ul\b Joh_1:14\cf0\ulnone\b0\par \cf1\ul\b Joh_1:18\cf0\ulnone\b0 \par \cf1\ul\b Joh_3:16\cf0\ulnone\b0\par \cf1\ul\b Heb_1:2-3\cf0\ulnone\b0\par \cf1\ul\b Heb_2:11\cf0\ulnone\b0\par \cf1\ul\b Rom_9:5\cf3\ulnone\b0\par \pard\fi-360\li1080\cf0\b\f0\par It is impossible for the New Man to sin (\cf1\ul\b0 1Jn_3:5-10\cf0\ulnone\b ), so when you sin it is yielding your members that belong to God (\cf1\ul\b0 1Co_6:19-20\cf0\ulnone\b ) to the lust of the flesh, lust of the eye or to the pride of life (\cf1\ul\b0 Rom_6:12-19\cf0\ulnone\b ). \par \pard\cf2\b0\f1\fs29\par \f2\fs17\par } LVALӏ?{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Georgia;}{\f1\fnil\fcharset0 Georgia;}{\f2\froman\fprq2\fcharset0 Times New Roman;}{\f3\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green128\blue0;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\fi-360\li720\lang1033\b\f0\fs28 B.\tab TEST OF LOVE\par \pard\fi-360\li1080\cf1\ul 1Jo_3:10-18\cf0\ulnone Not like Cain but like Christ\par \pard\cf2\b0\f1\fs29\par \cf0\fs28 Cain, who sacrificed his brother's life to his morbid self\_love, the Apostle sets before us the figure of Christ who sacrificed His own life in love to us, His brethren (\cf1\ul 1Jo_3:10\cf0\ulnone ); and draws the inevitable inference that our life, if one with His, must obey the same spiritual law (\cf1\ul 1Jo_3:10\cf0\ulnone ). \par \par And, finally, in setting forth the grounds upon which such assurance rests, the Apostle combines all the three cardinal tests: Righteousness ("keeping His commandments," \cf1\ul 1Jo_3:22\cf0\ulnone ), Belief ("in the name of Jesus Christ," \cf1\ul 1Jo_3:23\cf0\ulnone ) and Love (\cf1\ul 1Jo_3:23\cf0\ulnone ). All these are, in fact, "commandments," and he that keepeth them abideth in God, and God in him (\cf1\ul 1Jo_3:24\cf0\ulnone ).\par \cf2\fs29\par \cf0\fs28 Here is where the old saying is appropriate, \ldblquote Your actions speak so loud I cannot hear what you are trying to say. People are not nearly so interested in our fair speech as they are in seeing the tokens of that speech in action. This is also God\rquote s method of testing our allegiance to Him. For that reason Jesus accused the Jews that they drew near to Him with their lips but their hearts were far from Him.\par \cf2\fs23\par \pard\fi-360\li720\cf0\b\f0\fs28 C.\tab TEST OF KNOWING TRUTH\par \pard\fi-360\li1080\cf1\ul 1Jo_3:19-22\cf0\ulnone (Combining of righteousness, love and knowing truth)\par \pard\cf2\b0\f1\fs29\par \cf0\fs28 When we love in deed and truth it gives us an assurance that we are acceptable with HimLVAL@. \par \par \i In other words, though a man's heart may condemn him as guilty, and though he knows that God sees and condemns the sins of his past life, yet the agitations and alarms of his mind may be calmed down and soothed by evidence that he is a child of God, and that he will not be finally condemned. A true Christian does not attempt to conceal the fact that there is much for which his own heart and conscience might justly accuse him; but he finds, notwithstanding all this, evidence that he is a child of God, and he is persuaded that all will be well.\i0 (Barnes Notes)\par \cf2\fs23\par \cf0\fs28 The heart condemns us through our conscience. Every time we do something wrong our conscience will not let us rest until it is taken care of. With a clear conscience we feel more liberty to call on God for whatever we need. Our faith is stronger.\par \cf2\fs23\par \i\fs29 If the consciousness of genuine love will sustain us before God when our heart reproaches us, much more may we have confidence towards him (\cf1\ul\i0 1Jn_2:28\cf2\ulnone\i ) when it does not reproach us.\i0 (Pulpit Commentary)\par \fs23\par \cf0\fs28 God has promised to hear and answer those who keep His commandments, so our confidence grows in Him when we know we have obeyed. Thus we can call with more confidence, knowing He will keep His word. Nothing can make a Christian feel better than to know he is right and acceptable before God. It is the same feeling an obedient child has toward his parents. What could bring a greater sense of satisfaction than to know we have pleased the one we love?\par \cf2\fs23\par \pard\fi360\cf0\f0\fs28 Where does our assurance come from?\par 1. The Christian should \i not be or remain in a state of uncertainly\i0 whether he really is a child of God (out) of the truth; his redemption and the reconciliation of God to him and his reconciliation to God and his salvation need not be to him a doubtful or only probable state. But clear and firm knowledge on this subject he does not acquire at oLVALAne stroke, over-night; he must learn it by living and exercising himself in love. The Christian in process of being [\i i.e.\i0 , in the development of this Christian life\emdash M.] is in a state of maturity like fruit, or engaged in spiritual combat, and battle after battle leading to victory, although here and there defeats occur, and he is forced to retire even unto flight\emdash without being able to imperil the ultimate victory. Hence he has misgivings which he can and ought to discard, fearless and full of confidence and reliance on the Lord of hosts and of the victory.\par 2. \i The final cause\i0 of such assurance of faith and blessed certainty of salvation, constantly exposed to the danger of being disturbed by the accusations and charges of the heart discerning and reproving the ever-recurring omissions and imperfections and transgressions in thought, word and deed, lies not in ourselves, but in God Himself, in that which He has promised and imparted to us, and that He abides by His word and work, also in our hearts, nursing and furthering the same even unto completion. \par 3. Our life here on earth is made up of alternate joy and grief, of rising and falling, of forgiveness of sins and cancelling and the commission of sin. Sin, moreover, is more sinful in the children of God than in the servants of perdition, for they have a more profound and lively sense of the slightest stirrings of the wrath of God.\par \par 4. Filial confidence received in prayer.\par If the conscience is clear, prayer will be sure of being heard. If man is so circumstanced that he lives and moves in God\rquote s word, his word in prayer to God will also prevail with God.\par \par 5. Faith in God whose promises are true and He cannot lie.\par \pard\par \pard\fi-360\li360\b 3.\tab THIRD DOCTRINE\emdash KNOWING GOD\par \pard\fi-360\li720\cf1\ul 1Jo_3:23-24\cf0\ulnone\par \par A.\tab TEST OF RIGHTEOUSNESS\par \pard\fi-360\li1080\cf1\ul 1Jo_3:23-24\cf0\ulnone Believe on His name and obey Him.\par \cf1\ul LVALB1Jo_5:2-4\cf0\ulnone , \cf1\ul 1Jo_5:16-19\cf0\ulnone Keep yourself\par \pard\cf2\b0\f1\fs29\par \cf1\ul\fs28\par \pard\fi360\cf0\ulnone\f0 [\scaps Pyle\scaps0 : \cf1\ul 1Jn_3:23-24\cf0\ulnone .\emdash These verses may be thus paraphrased; In short, true faith in the doctrine of Christ, and true charity to mankind, especially to our Christian brethren, is the sum-total of our duty. And you, that have already duly performed it, have a sufficient pledge and earnest of your acceptance with God, as true disciples of Christ, by the gifts and graces of His Holy Spirit conferred upon you.\emdash M.].\par [\scaps Ridley\scaps0 : \cf1\ul 1Jn_3:24\cf0\ulnone .\emdash The way of the Spirit is not to be traced; the working of God is not to be perceived. The Divine Author and His operation are hidden from us, but His work is manifest. And though we cannot see God at any time, or feel the motion of the Spirit in our hearts, yet is there certain evidence whether we are brought on by Him or not. St. John gives us an infallible rule, that we may know that God, by His Spirit, dwelleth in us, if we keep His commandments.\emdash M.].\par [\scaps Ezekiel Hopkins\scaps0 :\emdash\i A clear conscience gives us boldness of access unto God\i0 . Guilt confounds the soul, and makes it both ashamed and afraid to appear in the presence of God: and therefore Adam, as soon as he had sinned against his Maker, presently hides himself from Him. We may observe in ourselves, what a slavish dejectedness seizeth us when we come to God in duty, after we have wronged Him by any known sin: we come to Him suspiciously; and with such a misgiving fear, as if we would not have God take notice that we are before Him; and are still in pain, till the duty be over. But, when our consciences are clear, oh, with what delight do we haste to God, and with what content do we stay with Him! \par \par \pard\cf1\ul 1Jn_5:2\cf0\ulnone\par \f1 Many years ago the German Christians had a song. The first verse went:\par It costs so much to be a ChristiaLVALCn and to live conformably to the mind of the Spirit of God, for nature finds it very hard, ever to be reconciled to the death of Christ.\par Second verse: It is not at all difficult to be a Christian and to live conformably to the mind of the Spirit of God, for though nature finds it very hard, through Christ we can do all things. \par \par Both are true and good. It is like the saying; "It is hard to live for God easy; and easy to live for God hard." Difficult for the man struggling with his own sins; but not to the Christian strengthened by grace. \par \par Nothing is more natural, nothing more adapted to human nature created by God after His own Image, than the Will of God, consistent with His Nature and expressed in the lovingly ordained Law for the benefit of His Kingdom, which was given, not against man, but for man, not against man, but against sin.\par \par \pard\fi-360\li720\b\f0 B.\tab TEST OF LOVE\par \pard\fi-360\li1080\cf1\ul 1Jo_3:23\cf0\ulnone Love one another\par \cf1\ul 1Jo_4:7-12\cf0\ulnone , \cf1\ul 1Jo_4:16-20\cf0\ulnone Love God who first loved us\par \cf1\ul 1Jo_5:1-3\cf0\ulnone We keep commands because we love\par \pard\cf1\ul\b0\f1\par \cf0\ulnone\b Joh 13:35\b0 \par \b By this shall all men ... - \b0 That is, your love for each other shall be so decisive evidence that you are like the Saviour, that all people shall see and know it. It shall be the thing by which you shall be known among all men. You shall not be known by special rites or habits; not by a special form of dress or manner of speech; not by special austerities and unusual customs, like the Pharisees, the Essenes, or the scribes, but by deep, genuine, and tender affection. \par \par As a group of college students toured the slums of a city, one of the girls, seeing a little girl playing in the dirt, asked a guide, "Why doesn't her mother clean her up?"\par "Madam," he replied, "that girl's mother probably loves her, but she doesn't hate dirt. You hate dirt, but you don't love her enough to go LVALDdown there and clean her up. Until hate for dirt and love for that child are in the same person, that little girl is likely to remain as she is."\par Until hate for sin and love for the sinner gets in a person, he will do little about the plight of the lost.\par \pard\sa200\sl276\slmult1 That great blind preacher, George Matheson, adequately grasped the idea of Paul when he wrote: "Christian love is the only kind of love in which there is no rivalry, no jealousy. There is jealousy among the lovers of art; there is jealousy among the lovers of song; there is jealousy among the lovers of beauty. The glory of natural love is its monopoly, its power to say, 'It is mine.' But the glory of Christian love is its refusal of monopoly. The spiritual artist-the man who paints Christ in his soul-wants no solitary niche in the temple of fame. He would not like to hear anyone say, 'He is the first of his profession; there is not one that can hold a candle to him.' He would be very sad to be thus distinguished in his profession of Christ, marked out as a solitary figure.\par \pard Do you boast of your knowledge of God, of understanding the Holy Scripture? prove it in your brotherly love!\emdash In nature you see His handiwork, the traces of His Omnipotence, in Christ the love-purpose of His heart, His peace-thoughts respecting you.\par God is Love to all who stand in love and turn to His Love, but He is a consuming fire to those who stand outside of love. \par \par They may learn from the Scriptures, that where there is obedience there is always love; and that whoever delights in holiness, and justice, and goodness, and mercy, and truth, may reasonably conclude that his heart is right towards God. \par \cf2\fs29 Obedience is the only proof of love. We cannot prove our love to anyone other than by seeking to please him and bring him joy.\par \par Then John quite suddenly says a most surprising thing. God's commandments, he says, are not heavy. We must note two general things here.\par \par He certainlyLVALE does not mean that obedience to God's commandments is easy to achieve. Christian love is no easy matter. It is never an easy thing to love people whom we do not like or people who hurt our feelings or injure us.\par \par Our response to God must be the response of love; and for love no duty is too hard and no task too great. That which we would never do for a stranger we will willingly attempt for a loved one. What would be an impossible sacrifice, if a stranger demanded it, becomes a willing gift when love needs it.\par \cf0\f2\fs24\par \f1\fs28\par \pard\fi-360\li720\b\f0 C.\tab TEST OF KNOWING TRUTH (He does not follow his usual pattern but combines all three)\par \pard\par \pard\fi-360\li1080\cf1\ul 1Jo_4:1-6\cf0\ulnone , \cf1\ul 1Jo_4:9\cf0\ulnone , \cf1\ul 1Jo_4:14-15\cf0\ulnone , \cf1\ul 1Jo_4:17\cf0\ulnone (Jesus said test their fruits and John said test their spirits)\par \cf1\ul 1Jo_5:1\cf0\ulnone , \cf1\ul 1Jo_5:5-21\cf0\ulnone Overcome the world by belief\par \pard\cf1\ul\b0\f1\par \pard\fi360\cf0\ulnone The fundamental truth is simple and ever plain to the simplicity of the heart. That with which you are familiar you understand and love; what you cling to, cleaves to you; that in which you live, lives in you; that, for and of which you speak, speaks out of you.\emdash Either a prophet of God or a false prophet, either of God or of the world, moved either by the Spirit of God or by the spirit of antichrist, by the Spirit of truth or the spirit of error; a middle way and a third course are not provided.\emdash Neither you nor any of your acquaintance may be able clearly to perceive your point of gravity, but it is there, and One, now a Saviour, but hereafter the Judge, knows where and what it is and will make it manifest in preliminary judgments here, but in the final judgment there.\par \par \pard\cf2\fs29 You should test to determine if the principles they follow are true, if the institutions they uphold are right.\par \par Our Lord has said, "If the blind lead the blind,LVALF both shall fall into the ditch." In like manner they who mislead the members of the Church draw them with themselves to destruction. \par \par \pard\fi360 You are not to suppose because a man is a minister he must be sound in his views, or faithful in his office, or exemplary in his life. All professing ministers must be tested by members of the Church. Nor let us fail particularly to notice what is to be tried in the matter of all ministers of the Word. It is "whether they are of God." How solemn the duty! Has God sent them? Do they bear their credentials from Him? Do they speak His truth? Do they maintain His cause? Do they promote His glory? A reason is assigned for this duty, "Because many false prophets are gone out into the world." \par \pard mark of a false spirit is disobedience to rule and order, contempt of lawful authority, and especially any intruding into what does not belong to them.\par \pard\fi360 3. Another sure mark of a false spirit is the laying down deceitful rules or tokens whereby to judge, \cf0\fs28\par \pard\cf1\ul\par \cf0\ulnone Teachers should willingly subject their teaching to the trial of others, even to the trial of their own hearers, and consequently not only not deter them from it but also to urge them to it, and direct them away from themselves to God and His Spirit; otherwise they will not make honest Christians but render themselves suspicious. Paul guarded the Galatians against himself (\cf1\ul Gal_1:8-9\cf0\ulnone ). Know them that labor among you (\cf1\ul 1Th_5:12\cf0\ulnone ). Prove (test) all things (\cf1\ul 1Th_5:21\cf0\ulnone ). That is why I always desire every student who sits under my teaching to try my spirit and inspect my fruit (\cf1\ul Mat_7:15-17\cf0\ulnone ). Don't follow me to hell if I go. Be like the Bereans and search the scriptures daily to see if those things are so (\cf1\ul Act_17:11\cf0\ulnone ). When the blind lead the blind they both fall into the ditch (\cf1\ul Mat_15:14\cf0\ulnone ).\par \par \pard\fi-360\li1080\cf1\ul\b\f0 1Jo_LVALG5:1\cf0\ulnone , \cf1\ul 1Jo_5:5-21\cf0\ulnone Overcome the world by belief\par \pard\b0\f1\par \cf1\ul 1Jn_5:6\cf0\ulnone\par This refers to the two baptisms of Jesus. He was baptized by John in water (\cf1\ul Mat_3:15\cf0\ulnone ), and later was baptized by blood as He expressed He would be (\cf1\ul Mat_20:22\cf0\ulnone ). The Spirit bare witness of these two baptisms. These two baptisms were required by the High Priest on the Day of Atonement. \b\fs16 [SEE \cf1\ul Lev_16:4\cf0\ulnone ]\par \par \cf1\ul\b0\fs28 1Jn_5:8\cf0\ulnone\b\par \b0 The Spirit, water, and blood are not one, but they agree in one. A man must be born again of water and Spirit (\cf1\ul Joh_3:1-5\cf0\ulnone ). That is, he is baptized in Jesus name in water and filled with the Holy Ghost as a witness that he heard the word of the gospel and believed it (\cf1\ul Act_15:8\cf0\ulnone ; \cf1\ul Joh_7:38-39\cf0\ulnone ). When he is thus born again the blood of Christ is effective in washing away his sins (\cf1\ul Act_22:16\cf0\ulnone ). Thus all three elements are necessary to make up the man\rquote s salvation, as all three manifestations are necessary to make up the one God. Atonement is not possible without these three \b\fs16 [SEE \cf1\ul Lev_16:4\cf0\ulnone ].\b0\fs28\par \cf2\fs23\par \cf1\ul\fs28 1Jn_5:16\cf0\ulnone\par \pard\ri90\b [SEE BACKSLIDING AND RENEWAL \cf1\ul Heb_6:1\cf0\ulnone ]\par \pard\ri90\qc\par \pard\b0\i When a human will has been firmly and persistently set in opposition to the Divine will, our intercession will be of no avail. And this seems to be the meaning of "sin unto death; "willful and obstinate rejection of God's grace and persistence in unrepented sin. "Death" corresponds to the life spoken of above; and if the one is eternal (\cf1\ul 1Jn_5:13\cf0\ulnone ), so is the other. Sins punished with loss of life in this world, whether by human law or by Divine retribution, cannot be meant. \par \i0 (Pulpit Commentary)\par \par \b [There is a sin unto death\b0 ] \i which is not only deserving oLVALHf death, as every other sin is, but which certainly and inevitably issues in death in all that commit it, without exception; and that is the sin against the Holy Ghost, which is neither forgiven in this world nor in that to come, and therefore must be unto death; it is a sinning willfully, not in a practical, but doctrinal way, after a man has received the knowledge of the truth; it is a willful denial of the truth of the Gospel, particularly that peace, pardon, righteousness, eternal life, and salvation, are by Jesus Christ, contrary to the light of his mind, and this joined with malice and obstinacy; so that there is no more or other sacrifice for such a sin; there is nothing but a fearful looking for of wrath and fury to fall on such opposers of the way of life; and as the presumptuous sinners under Moses' law died without mercy, so must these despiteful ones under the Gospel; see \cf1\ul Mat_12:31\cf0\ulnone . \i0 (Gill)\par \par \i Because John was writing against false teachers who denied Jesus' deity and acted immorally, the "sin that leads to death" most likely refers to the attitude of continued rebellion against God and the unrepentant spirit that would never receive salvation. By rejecting the only way of salvation, the false teachers and their followers were putting themselves out of reach of prayer. Even if the believers knew the nature of the terrible sin, they would have no sure way of knowing whether a certain person had committed it. Therefore, they should pray continually for each other that God will give that person life. This prayer for God's grace and protection cannot replace Christ's work as the sacrifice for sin (as John already established in \cf1\ul 1Jo_2:22\cf0\ulnone and \cf1\ul 1Jo_4:10\cf0\ulnone ).\par \i0 (Life Application Commentary Series)\par \par \cf1\ul 1Jn_5:21\cf0\ulnone\par KEEP YOURSELVES FROM THE TRINITY!\par \par Keep yourself from anything that would take the place of God, whether it be idols, or material things such as money and possessions. God is LVAL jealous and will not allow any to take His place. The Gnostics had replaced the true Christ with an antichrist, one that was not God and man. They claimed He did not come in the flesh, so they were literally idolaters. \par \par \par \par \cf1\ul\par \cf2\ulnone\f3\fs17\par } LVALӏJ{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}{\f1\fswiss\fprq2\fcharset0 Arial;}{\f2\froman\fprq2\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;\red255\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\qc\cf1\lang1033\f0\fs29 EPISTLE OF SECOND JOHN\par \pard\par \pard\qc FOR THE TRUTH'S SAKE\par \pard\cf0\fs28 OUTLINE\par 1 Love for the lady \par 4 Admonished to love others \par 7 Deception of the antichrist \par 12 Yearning to visit soon\par \par \pard\keep\i\f1\fs20 Out of the thirteen verses there are at least \i0 eight\i which are found, either in so many words or in sentiment, precisely the same with those of the first epistle."\i0 (Adam Clarke)\par \pard\qc\cf1\f0\fs29\par \cf0\fs28 1 Love for the lady \par \cf1\fs29\par \pard\cf2\fs28 (\cf3\ul 2Jn_1:1\cf2\ulnone ) The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth;\par \pard\keep\li1440\cf0\f1\fs20 \cf1\b Will be with us forever\cf0\b0 : The truth does not change. The truth will be true \cf1\b forever\cf0\b0 , and we will have the truth forever in eternity. Many people today think that the truth changes from age to age and from generation to generation, but the Bible knows that the truth \cf1\b will be with us forever\cf0\b0 .\par \pard\cf2\f0\fs28\par \cf1\fs29 That the two letters are from the one hand there is no doubt. Short as they are, they have much in common. Second John begins: "The elder to the elect lady and her children, whom I love in the truth." Third John begins: "The elder to the beloved Gaius, whom I love in the truth." Second John goes on: "I rejoiced greatly to find some of your children following the truth" (\cf3\ul 2Jn_1:4\cf1\ulnone ); and Third John goes on: "No greater joy can I have than this, to hear that my children follow the truth." Second John comes to an end: "Though I have much to write to you, I would rather not use LVALKpaper and ink, but I hope to come to see you and talk with you face to face, so that our joy may be complete" (\cf3\ul 2Jn_1:12\cf1\ulnone ). Third John comes to an end: "I had much to write to you, but I would rather not write with pen and ink; I hope to see you soon, and we will talk together face to face" (\cf3\ul 3Jn_1:13-14\cf1\ulnone ). \cf2\fs28\par \pard\qc\cf0\b CHRISTIAN FELLOWSHIP\par \pard\b0 (\cf3\ul 2Jo_1:1\cf0\ulnone )\par \par \pard\fi-720\li720 1.\tab False teachers were taking advantage of Christian hospitality to disseminate erroneous doctrines.\par \par \pard\li720 Second John is of an intimate nature.\par It is to the "Elect lady" and her children.\par Third John written to a man (Gaius)\par \par \pard\fi-720\li1440 This (ek-lec-tos kuria) could be \par \par (1)\tab A woman in the church. If so she is highly esteemed, her husband must be dead and she has children and these children also are in the church. However I do not believe that it was Mary.\par \par (2)\tab Church itself as a body of believers; The church is an ek-lek-tos kuria (elect or chosen lady [bride] of Christ same as \cf3\ul 1Pe_2:9\cf0\ulnone )\par \pard\li720\par THEME:\par \par \pard\fi-720\li1440 (1)\tab Satisfaction with spiritual state of readers.\par \par (2)\tab Encouragement in the Christian way.\par \par (3)\tab Warning against false teachers.\par \par (4)\tab Suggestions for dealing with deceivers.\par \par False teachers were traveling from church to church denying the incarnation of Christ. Those who accept them are denying and abandoning the faith.\par \par Cautions not to extend hospitality to them.\par Encourage them to follow after the truth which already abides in them and to fulfill the command to love.\par \pard\keep\li1440\f1\fs20 John may be referring most specifically to not allowing these heretical teachers to come into \cf1\b the house\cf0\b0 where Christians met together. The main emphasis is block heresy\par \par \cf1\b Shares in his evil deeds\cf0\b0 : WLVALLe are defined by what we \i reject\i0 as much as by what we \i accept\i0 . In this, some are so \i open minded\i0 that they are \i empty headed\i0 . It is wise to keep an open mind on many things; but one would never keep an open mind about which poisons a person might try. You may say \i yes\i0 to all the right things; but one must also say \i no\i0 to what is false and evil. We need to become good at rejecting what should be rejected.\par \par \pard\fi-720\li1440\f0\fs28\par \par Closely knit to 1 John.\par \par A.\tab Whom I love in the church (\cf3\ul 2Jn_1:1\cf0\ulnone ).\par \par \pard\li1440 Permanent love of friendship:\par "Some love for pleasure:\par Isaac loved Esau because of the venison that was his delight.\par An adulterer loves for profit: they love their friends as they love cows, horses, cars, land. For the benefit they reap by them.\par Some love for beauty: so Shechem loved Dinah.\par Some love for honor and promotion, in hope of being preferred by such a great man.\par \par All of these stand on fickle ground.\par Pleasure vanishes quickly\emdash love vanishes with it.\par \par When Amnon had gotten his pleasure of Tamar he hated her more than he had loved her before.\par Riches take wings and fly away, as Solomon says.\par \pard\fi-720\li1440\par B.\tab Walking in it implies life, action, progress.\par \pard\li2160 Walk in knowledge of truth.\par Walk in practice of the truth.\par Walk in the profession of the truth.\par Walk in the service of the truth.\par \pard\fi-720\li1440\par We have a kinship (\cf3\ul 1Pe_1:22-23\cf0\ulnone )\par Connects right living with right loving.\par \par When the heart is won for Christ, the whole life will follow.\par \par \pard\li720 "This is love, that we walk after His commandments" (\cf3\ul 1Jn_1:6\cf0\ulnone ).\par \par Walking shows that religion is not a speculation, a notion, a pretence.\par \par For we are not merely to walk,\par but we are to walk after His commandments.\par Not after the coursLVALMe of this world.\par Not according to the lusts of men.\par Not according to the imagination of our hearts,\par but walk after His commandments.\par \par "I have found thy children walking in truth" (\cf3\ul 2Jn_1:4\cf0\ulnone ).\par \par The affairs of the soul are not so entirely hidden as we may sometimes imagine.\par \par I do not see the roots of my plants, but if they grow and are fragrant, and bear fruit, I know better than if I could look at them that the roots are thriving.\par \par Nothing is easier than to tell whether a man is walking or standing still. And again, whether firmly or with weary and fainting steps; and again, in what direction. \par \par Walking in the truth is expected of one rooted in Christ.\par \par The life of one who walks in the truth will be governed by divine principles.\par Follows a standard fixed by God, not by us.\par Follows the will of the Father, not our own.\par Follows the strength of His hand not ours.\par \par His life will be pure and consistent.\par Veracity in speech,\par integrity in all dealing with men,\par a sense of honor, are sure fruits of a life governed by God.\par \par Love, without the backbone of truth, is weakness and sentimentality.\par Truth, without love, is a grinning skeleton, it is not true.\par \par \pard\fi-720\li1440 C.\tab\cf3\ul 2Jn_1:6\cf0\ulnone Power may cause a man to be feared. \par \pard\li1440 Authority may cause a man to be reverenced. \par Wealth may cause a man to be envied. \par Learning may cause a man to be admired, \par Genius may cause a man to be praised. \par The love of God will cause a man to walk in His commandments.\par \pard\fi-720\li1440\par \pard\li1440 Only God can chain one heart to another (Jonathan and David).\par \par Love is the principle of obedience. Obedience is the fruit of love.\par \par a.\tab Walking straight (Joseph)\par \par b.\tab Walking steadily\par \par By contrast: drunkard, undecided, wavering man (\cf3\ul Jas_1:6\cf0\ulnone ; Samuel)\par LVALN\par c.\tab Walking with a purpose.\par \par A man's conduct depends on his aim.\par He walks persistently who is going somewhere.\par \cf3\ul Jos_24:15\cf0\ulnone "As for me and my house we will serve the Lord."\par \par d.\tab Walking according to the directions.\par \par "Wherewithal shall a young man cleanse his way?"\par "Lamp to my feet, a light to my path."\par \pard\li720\par \pard\fi-720\li1440 D.\tab Do not lose the principles planted in your heart by the Spirit of God (\cf3\ul Heb_2:1\cf0\ulnone ; \cf3\ul 1Co_15:1\cf0\ulnone ; \cf3\ul 2Co_6:1\cf0\ulnone ).\par \par \par \cf3\ul 2Jn_1:7\cf0\ulnone Deceivers\par \ul Volucellae\ulnone have a strong resemblance to the bumble bee. It gets into its nest and lays eggs. The larvae have two mandibles and they devour the larvae of the bumble bee. That is their return for hospitality received.\par \par "Look to yourselves" as in 1 John (tests of faith).\par \par When Montana went down off the English coast after hitting a rock this note was found on the log. "Her pilot was asleep below.\rdblquote\par \par "Search me Oh God (\cf3\ul Psa_139:23\cf0\ulnone )."\par \par Pay attention to:\par \pard\fi-720\li2160 1.\tab Motives by which you are governed (Daniel)\par \par 2.\tab Ends you have in view\par \par 3.\tab Plans you are laying.\par \par \pard\li720 All should be in accordance with God's will and truth.\par \par "Walking worthy of the vocation wherewith you are called."\par \cf3\ul Heb_2:1\cf0\ulnone and \cf3\ul Heb_4:1\cf0\ulnone\par He that thinks he stands should take heed lest he fall (\cf3\ul 1Co_10:12\cf0\ulnone ).\par Make your calling and election sure (\cf3\ul 2Pe_1:10\cf0\ulnone ).\par Examine yourselves whether you are in the faith (\cf3\ul 2Co_13:5\cf0\ulnone ).\par Obey them that have rule over you (\cf3\ul Heb_13:17\cf0\ulnone ).\par \pard\fi-720\li1440\par \pard\fi-720\li720 2.\tab\cf3\ul 2Jn_1:10-11\cf0\ulnone "Receive not"\par \pard\fi-720\li1440\par Especially to novices in Christ.\pLVALOar \pard\li720 Anybody can knock around a baby that would not come near its father.\par \par "Come out from among them and be ye separate (\cf3\ul 2Co_6:17-18\cf0\ulnone )."\par "Come out of her my people (\cf3\ul Rev_18:4\cf0\ulnone )"\par "Shun the appearance of evil (\cf3\ul 1Th_5:22\cf0\ulnone )"\par \pard\fi-720\li1440\par \pard\fi-720\li720 3.\tab Some things are better spoken than written (\cf3\ul 2Jn_1:12-13\cf0\ulnone ).\par \par 4.\tab LABOR IN VAIN (\cf3\ul 2Jn_1:8\cf0\ulnone )\par \par A burning house tells of the work of many years, lost!\par Watts riot in Los Angeles shows a tragic loss.\par Lay up treasures in heaven where there is no loss (\cf3\ul Mat_6:19\cf0\ulnone ).\par Some move like they are really working but do not do much.\par Others seem slow, but they are accurate and the job is done.\par (\cf3\ul Php_2:15-16\cf0\ulnone ) Paul wanted the Philippians to succeed so he would not labor in vain\par \pard\fi-720\li1440 That you lose not things wrought.\par Churches are more anxious to gain converts than keep them.\par \pard\cf2 (\cf3\ul 1Co_3:9-16\cf2\ulnone )\par \par (2Jn 1:2) For the truth's sake, which dwelleth in us, and shall be with us for ever.\par \par \cf0 Our love for one another as Christians is because of the common truth we have found in Jesus Christ. In John\rquote s day that truth was being assailed, but the faithful were holding fast to it and as John relates, it will be with us forever for the gates of hell cannot prevail against it.\par \par \i What he means is that truth\emdash truth of thought, truth of feeling, truth of speech and intercourse\emdash was the very air in which his affection for this Christian lady had grown up and maintained itself. And the word which he uses to describe this affection points to the same conclusion. It stands for that kind of affection which is based on a reasoned perception of excellence in its object; and thus it is the word which is invariably used to describe the love that man ought to have for GodLVALP. But such a love as this between man and man grows up and is fostered in an atmosphere of truthfulness. It is grounded not on feeling or passion, but on a reciprocal conviction of simplicity of purpose; and, being true in its origin, it is true at every stage of its development. \i0 (Canon Liddon)\par \cf2\par (2Jn 1:3) Grace be with you, mercy, \i and\i0 peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.\par \par \cf0 John adds that Jesus is the Son of the Father for it was very important that the deity of Jesus Christ be maintained. They were fighting doctrines in his day that rejected His deity, especially the beginnings of the Gnostic doctrines.\par \cf1\fs23\par \i\fs29 Grace in Scripture comprehends all the senses that it bears, separately and apart, in our common dialects. When you say of a royal person, "How gracious he is"; when you say of a beautiful woman, "What grace there is in her"; when you speak of a man not having the grace to return a benefit that has been done to him; you indicate some aspect of that grace which the Source of all good bestows upon men; which becomes in them a comeliness answering to His from whom it is derived; which awakens the reaction that we call gratitude or thanksgiving.\i0 (F. D. Maurice, M. A.)\par \cf2\fs28\par \pard\qc\cf0 4 Admonished to love others \par \pard\cf2\par (2Jn 1:4) I rejoiced greatly that I found \cf4\b of\cf2\b0 thy children walking in truth, as we have received a commandment from the Father.\par \par \cf0 He acknowledges that not all of her children were in the truth. We always hope that the whole family will live for God but many families have had to face the heartbreaking experience of some who reject the gospel. Thank God for those are walking in truth. They were following the truth just as it was commanded of God.\par \cf2\par (2Jn 1:5) And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we LVALQlove one another.\par \par \cf0 Because love is such an important element in the Christian experience It is a commandment that must be expressed over and over. Though it is an old commandment, it must remain new, expressed in new ways, refreshed in its approach.\par \cf1\fs23\par \i\fs29 This he calls a commandment, in the singular number, to intimate that in this one commandment all the rest are contained, and in keeping this we keep all: and he tells them, it is no new commandment, but an old one from the beginning; it is as old as Moses, yea, as old as Adam, being a part of the law of nature written in Adam's heart; yet, in some respects, love may be called a new commandment, because urged from new motives, and enforced by a new example; and because it is never to wax old, but to be always fresh in the memories, and found in the practice of Christ's disciples, to the end of the world: I write no new commandment, but what we had from the beginning, that we love one another. \i0 (Burkitt)\par \cf2\fs28\par (2Jn 1:6) And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it.\par \par \cf0\f2 [\b And this is love\b0 ] \i Let me say it again: Love is not made in the parlor\emdash it is made in the kitchen. Love is not made in the bedroom\emdash it is made out there in the laundry room. Does she wash his clothes? Does he bring home his paycheck? Does he support his family? That is the way you express love in the family, and that is the way you express love in the church\emdash in your concern and in your help for others. You cannot say that you are loving someone unless you have a concern for him, especially a concern for his spiritual welfare. \par \~\par "And this is love, that we walk after his commandments." Now this is getting right down into shoe leather. This is getting right down where the rubber meets the road. This is sidewalk salvation. It is that which can walk down the street. You must recall thLVALRat men like John and Paul were writing to people who lived in the Roman world. In Paul's day the emperor was bloody Nero. John saw one emperor after another rise who persecuted the Christians. Beginning with Titus, the Roman general who destroyed Jerusalem in B.C. 70, the persecution was severe. The Roman world was a brutal world, a cruel world, a world that was pagan to the core. And yet here were men and women who were walking down Roman roads, living in pagan cities, and they were walking after His commandments. They were \cf4\b translating the gospel into life.\cf0\b0 This is the thing that is desperately needed in our day. \par \~\par "This is the commandment, That as ye have heard from the beginning, ye should walk in it." In other words, John is saying, "This thing is not to be put on ice. It is not something to be stored on the shelf. You have heard it from the beginning. The Lord Jesus taught this. Now let's get busy and walk in it. Let's manifest love to those outside."\i0 (J. Vernon McGee)\par \cf2\f0\par \pard\qc\cf0 7 Deception of the antichrist \par \pard\cf2\par (2Jn 1:7) For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist.\par \par \cf0 There have always been those who will not accept Christ as God manifest in the flesh. Some deny His humanity and some deny His deity. To others He is just a good man or at best a prophet. What makes the issue so important is that an understanding of His identity is required for salvation (\cf3\ul Joh_17:3\cf0\ulnone ).\par \cf1\fs23\par \i\fs29 Gnosticism is not actively taught in our day, but other forms of evil teaching abound. As a system of ethics, they say, the gospel is the best which has reached us from ancient times, but its miracles are legendary. We ask -- Are not the Incarnation and the Resurrection the two pillars on which the whole fabric rests? How much of the literature of the New Testament will remain after the removal of these pillars? SLVALSome would say that it matters not what our sons and daughters believe, so long as their character is good. But does not belief shape character? Character is built on the great principles of the gospel, and our whole energy is required to complete it.\i0 (T. Davies, M. A.)\par \cf2\fs28\par (2Jn 1:8) Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward.\par \par \cf0 They need to constantly be aware of those who come among them for these deceivers are everywhere, and are able to deceive many. They had invested their lives in this gospel and it would be too bad to lose all that has been gained up to this point. We all need to be reminded that there is a reward awaiting those who are faithful and one day they will hear Him say, \ldblquote Well done, thou good and faithful servant (\cf3\ul Mat_25:21\cf0\ulnone ). Paul could say that He was victorious and had won his crown (\cf3\ul 2Ti_4:7-8\cf0\ulnone ).\par \cf2\par (2Jn 1:9) Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.\par \par \cf0\f2 The term transgresseth [\i parabaino\i0 ] infers more than just sinning, but literally \ldblquote goes beyond,\rdblquote or \ldblquote passes over the boundary\rdblquote of Christian doctrine, does not have God. This is the person who is in the truth and suddenly comes up with a new doctrine that he expresses as a new revelation of something better than the traditional. They find a new freedom in God they did not have before. Of course these must be distinguished from those who really have found more light and are now walking in that. But that kind of person does not forsake the truth he already has, he simply adds to his life something he was lacking before.\par \cf2\f0\par (2Jn 1:10) If there come any unto you, and bring not this doctrine, receive him not into \i your\i0 house, neither bid him God speed:\par \par \cf0 The damage thesLVALTe false teachers caused made the apostle warn the elect lady to totally shun and avoid the company of anyone suspected of teaching such deceptive doctrines. One of the major problems of associating with such teachers is that much of what they teach is true, and a novice could easily be swayed by that portion of truth into error. Thus it is wise to admonish them to stay away. In that manner they would not have to worry about being caught off guard.\par \cf2\par (2Jn 1:11) For he that biddeth him God speed is partaker of his evil deeds.\par \par \cf0\i By wishing a false brother or teacher "God (or 'good') speed," you imply that he is capable as such of good speed and joy (the literal meaning of the Greek), and that you wish him it while opposing Christ; so you identify yourself with "his evil deeds." The Greek of "partaker" is "having communion with." We cannot have communion with saints and with Antichrist at the same time. Here we see John's naturally fiery zeal directed to a right end. POLYCARP, the disciple of John, told contemporaries of IREN\'c6US, who narrates the story on their authority, that on one occasion when John was about to bathe, and heard that Cerinthus, the heretic, was within, he retired with abhorrence, exclaiming, Surely the house will fall in ruins since the enemy of the truth is there. \i0 (JFB)\cf2\par \par \pard\qc\cf0 12 Yearning to visit soon\par \pard\cf2\par (2Jn 1:12) Having many things to write unto you, I would not \i write\i0 with paper and ink: but I trust to come unto you, and speak face to face, that our joy may be full.\par \par \cf4\b When confronting controversial and false doctrines it is sometimes wise not to put all the arguments on paper, and especially if the opponent is likely to twist what has been said to mean something else. Once it is on paper and distributed there is no way to modify or clarify what has been said. \cf0\b0 That can be good or bad. Some people do not put things on paper so that they cannot be held accountable; so it can in t LVAL hat way be a detriment to truth. But sometimes it is also wise not to even put the truth on paper if it is going to be misapplied at some critical moment when many could be influenced by the results.\par \cf2\par (2Jn 1:13) The children of thy elect sister greet thee. Amen.\par \par \cf0 It is apparent from the fact that it is the children of this elect sister that sends greetings, that this sister is dead, though it is possible that she is only absent at the moment. From the fact that she is called \ldblquote elect\rdblquote it is obvious that both of these sisters are in the church. John has instructed them to continue in the teachings of Jesus Christ, progress in Him and reject the enemies of the faith.\par \cf2\par \par \par \par \pard\qc\fs29\par } LVALӏV{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}{\f1\froman\fprq2\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;\red255\green0\blue0;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\qc\cf1\lang1033\f0\fs28 EPISTLE OF THIRD JOHN\par \pard\cf0 OUTLINE\par 1 Greetings to Brother Gaius\par 5 Accept strangers and brethren\par 7 Invest in God's work\par 9 Unjust words of Diotrephes\par 11 Special thanks to Demetrius\par \par \pard\qc 1 Greetings to Brother Gaius\par \pard\b\par \cf2\b0 (3Jn 1:1) The elder unto the wellbeloved Gaius, whom I love in the truth.\par \par \cf0 We do not know much about Gaius. He was a disciple in the church that John calls brother four times in this short note to him. He was sound in the faith. Immediately we know he had not been influenced by the Gnostic doctrine. He is a friend of John\rquote s.\par \par John does not address this friend as an apostle, but as an elder. It was not by his office that he spoke to him, but as an equal.\par \cf2\par (3Jn 1:2) Beloved, I wish (pray yoo'khom-ahee) above all things that thou mayest prosper and be in health, even as thy soul prospereth.\par \b You prosper - spirit\par Health - body\par soul prosper\b0\par \pard\qc\cf0\b HEALTH CARE\par \pard HEALTH CARE \cf3\ul\b0 3Jo_1:2 Jos_1:8\cf0\ulnone\b\par \cf3\ul\b0 3Jo_1:2\cf0\ulnone \cf2 "Beloved, I wish above all things that you may prosper and be in health, even as your soul prospers." \cf3\ul Psa_107:20\cf0\ulnone\par \par \cf3\ul Pro_3:7-8\cf0\ulnone\emdash To fear God and depart from evil will be "health to the navel, and marrow to the bones." The constant tendency of fulfilling religious duties and its invariable accompaniment morality is to give (1) health and strength to our bodily frame; pure blood, clear eyes, strong muscles, steady nerves and a vigorous old age. It regularly gives (2) an active mind; and it necessarily imparts (3) a soul that is in health (\cf3\ul 3Jo_1:2\cf0\ulnone ). The man wLVALWho fears God and departs from evil is the man who is fitted and is likely to have the largest show of vigorous, robust, and healthy life in all its forms. (W. Clarkson)\par \par \cf3\ul 1Th_4:4\cf0\ulnone\emdash Possess your vessel in sanctification and honor.\par \cf3\ul Psa_103:14\cf0\ulnone\emdash He knows our frame. The frame is more than the body. This vehicle of the human spirit is wholly the plan of God.\par \par \cf3\ul Lev_11:3\cf0\ulnone\emdash Health is a duty and blessing. Though God was conveying moral lessons primarily, He also considered the sanitary needs of life. The animals God sanctioned for food are still the most healthful. No nation on earth has been more healthful than the Hebrew.\par \par Health is the greatest of earthly blessings. Without it we can do little and enjoy nothing. With it we can accomplish much and triumph over almost every obstacle in our way. A sound constitution is a thing to be profoundly thankful for. We should guard it diligently and religiously.\par \par Four reasons to regard it a sacred duty to preserve the health of our body by activity, moderation, cleanliness, and contentment.\par \pard\fi-720 1.\tab Because the body is God's workmanship. What God has made so exquisitely (\cf3\ul Psa_139:14\cf0\ulnone ) we should treat as a thing to be protected and preserved in excellent condition.\par \par 2.\tab Because the human body is the dwelling place of the human spirit. I live in my body. It is the house of my thinking, reasoning, loving, hoping, striving self. My bodily faculties are the organs of my spiritual activities; therefore they are sacred.\par \par 3.\tab Because the human body is the dwelling place of God's Spirit (\cf3\ul 1Co_3:16-17\cf0\ulnone ; \cf3\ul 1Co_6:19-20\cf0\ulnone ; \cf3\ul 2Co_6:16\cf0\ulnone ). You may work for years in sickness and pain. But the stronger and healthier you are, the more you are able to do excellent work; the more cheerful the tone of your spirit, the more attractive the aspects of your LVALXlife, the more strenuous and longer lasting you can continue. (W. Clarkson).\par \pard\sb240\sa60\kerning28\b\caps HEALING \b0\caps0 (\i Care, Health, Wholeness\i0 )\b\caps\par \pard\li288\sb120\sa60\i\caps0 What does the Bible say about healing?\par \pard\fi-432\li1152\sb120\sa60\kerning0\b0\i0\caps BIBLE READING: \cf3\ul\caps0 Mat_4:23-25\cf0\ulnone\par \pard\fi-432\li1152\sa60 KEY BIBLE VERSE: \i Jesus traveled all through Galilee teaching in the Jewish synagogues, everywhere preaching the Good News about the Kingdom of Heaven. And he healed every kind of sickness and disease.\i0 (\cf3\ul Mat_4:23\cf0\ulnone , \scaps tlb\scaps0 )\b\par \pard\fi-432\li1152 Healing is an important part of Christ\rquote s ministry.\b0 Jesus was teaching, preaching, and healing. These were the three main aspects of his ministry. Teaching shows Jesus\rquote concern for understanding; preaching shows his concern for commitment; and healing shows his concern for wholeness. His miracles of healing authenticated his teaching and preaching, proving that he truly was from God.\par \b Jesus healed both physical and spiritual sickness. \b0 Jesus preached the gospel\emdash the Good News\emdash to everyone who wanted to hear it. The gospel is that the kingdom of heaven has come, that God is with us, and that he cares for us. Christ can heal us, not just of physical sickness, but of spiritual sickness as well. There\rquote s no sin or problem too great or too small for him to handle. Jesus\rquote words were good news because they offered freedom, hope, peace of heart, and eternal life with God.\par \pard\fi-432\li1152\sb120\sa60 BIBLE READING: \cf3\ul Mat_9:1-8\cf0\ulnone\par \pard\fi-432\li1152\sa60 KEY BIBLE VERSE: \i Soon some men brought him a paralyzed boy on a mat. When Jesus saw their faith, he said to the sick boy, \ldblquote Cheer up, son! For I have forgiven your sins!\rdblquote\i0 (\cf3\ul Mat_9:2\cf0\ulnone , \scaps tlb\scaps0 )\b\par \pard\fi-432\li1152 Physical healing is not the most important gift GodLVALY can give.\b0 Among the first words Jesus said to the paralyzed man were \ldblquote I have forgiven your sins.\rdblquote Then he healed the man. We must be careful not to concentrate on God\rquote s power to heal physical sickness more than on his power to forgive spiritual sickness in the form of sin. Jesus saw that even more than physical health, this man needed spiritual health. Spiritual health comes only from Jesus\rquote healing touch.\par \b God understands every aspect of healing. \b0 Both the man\rquote s body and his spirit were paralyzed\emdash he could not walk, and he did not know Jesus. But the man\rquote s spiritual state was Jesus\rquote first concern. If God does not heal us or someone we love, we need to remember that physical healing is not Christ\rquote s only concern. We will all be completely healed in Christ\rquote s coming kingdom; but first we have to come to know Jesus.\par \pard\fi-432\li1152\sb120\sa60\caps BIBLE READING: \cf3\ul\caps0 Mat_14:22-36\cf0\ulnone\par \pard\fi-432\li1152\sa60 KEY BIBLE VERSE: \i The news of their arrival spread quickly throughout the city, and soon people were rushing around, telling everyone to bring in their sick to be healed. The sick begged him to let them touch even the tassel of his robe, and all who did were healed.\i0 (\cf3\ul Mat_14:35-36\cf0\ulnone , \scaps tlb\scaps0 )\b\par \pard\fi-432\li1152 Focusing on physical needs can keep us from knowing Christ.\b0 The people recognized Jesus as a great healer, but how many understood who he truly was? They came to Jesus for physical healing, but did they come for spiritual healing? They came to prolong their lives on earth, but did they come to secure their eternal lives? People may seek Jesus to learn valuable lessons from his life or in hopes of finding relief from pain. But we miss Jesus\rquote whole message if we seek him to heal our bodies but not our souls, or if we look to him for help only in this life, rather than for his eternal plan for us. Only when we understand the reLVALZal Jesus Christ can we appreciate how he can truly change our life.\par \pard\nowidctlpar\i Related topics: \i0 HEALTH, MIRACLES, SICKNESS\par \pard\sb240\sa60\kerning28\b\caps HEALTH \b0\caps0 (\i Fitness, Wellness, Wholeness\i0 )\b\caps\par \pard\li288\sb120\sa60\i\caps0 How does the importance of physical health parallel the importance of spiritual health?\par \pard\fi-432\li1152\sb120\sa60\kerning0\b0\i0\caps BIBLE READING: \cf3\ul\caps0 Lev_14:1-57\cf0\ulnone\par \pard\fi-432\li1152\sa60 KEY BIBLE VERSE: \i These, then, are the laws concerning the various places where leprosy may appear: in a garment or in a house, or in any swelling in one\rquote s skin, or a scab from a burn, or a bright spot. In this way you will know whether or not it is actually leprosy. That is why these laws are given.\i0 (\cf3\ul Lev_14:54-57\cf0\ulnone , \scaps tlb\scaps0 )\b\par \pard\fi-432\li1152 God\rquote s concern for us covers every part of living.\b0 God told the Israelites how to diagnose infectious skin diseases and mildew so they could avoid them or treat them. These laws were given for the people\rquote s health and protection. They helped the Israelites avoid diseases that were serious threats in that time and place. Although they wouldn\rquote t have understood the medical reasons for some of these laws, their obedience to them made them healthier. Many of God\rquote s laws must have seemed strange to the Israelites. His laws, however, helped them avoid not only physical contamination, but also moral and spiritual infection.\par \pard\fi432\li1152 The Word of God still provides a pattern for physically, spiritually, and morally healthy living. We may not always understand the wisdom of God\rquote s laws, but if we obey them, we will thrive. Does this mean we are to follow the Old Testament health and dietary restrictions? In general, the basic principles of health and cleanliness are still healthful practices, but it would be legalistic, if not wrong, to adhere to each specific restriction today. SLVAL[ome of these regulations were intended to mark the Israelites as different from the wicked people around them. Others were given to prevent God\rquote s people from becoming involved in pagan religious practices, one of the most serious problems of the day. Still others related to quarantines in a culture where exact medical diagnosis was impossible. Today, for example, physicians can diagnose the different forms of leprosy, and they know which ones are contagious. Treatment methods have greatly improved, and quarantine for leprosy is rarely necessary.\par \pard\fi-432\li1152\sb120\sa60\caps BIBLE READING: \cf3\ul\caps0 Mat_15:1-20\cf0\ulnone\par \pard\fi-432\li1152\sa60 KEY BIBLE VERSE: \i For from the heart come evil thoughts, murder, adultery, fornication, theft, lying and slander. These are what defile; but there is no spiritual defilement from eating without first going through the ritual of ceremonial handwashing!\i0 (\cf3\ul Mat_15:19-20\cf0\ulnone , \scaps tlb\scaps0 )\b\par \pard\fi-432\li1152 Spiritual health is more important than physical health.\b0 We work hard to keep our outward appearance attractive, but what is in our hearts is even more important. The way we are deep down (where others can\rquote t see) matters much to God. What are you like inside? When people become Christians, God makes them different on the inside. He will continue the process of change inside them if they only ask. God wants us to have healthy thoughts and motives, not just healthy food and exercise.\par \pard\nowidctlpar\i Related topics: \i0 BALANCE, MIRACLES, SICKNESS\par \pard\cf2\par (3Jn 1:3) For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth.\par \par \cf0 The coming of the brethren was not a one time affair, but by their continual coming to him and reporting of the truth that Gaius stood for, John was very grateful and able to rejoice greatly. We are made overcomers by the blood of the Lamb and the word of our testimony.LVAL\ Gaius had such a testimony of his stand for the truth.\par \cf2\par (3Jn 1:4) I have no greater joy than to hear that my children walk in truth.\par \par \cf0 We hear this same sentiment from Paul who rejoiced over the churches he had founded even as John does over these who have come to God under his ministry. There have been many teachers who have carried that same joy as they see their students become successful. Nothing would have made Elijah rejoice more than to have learned that Elisha did twice as much as he had done.\par \cf2\par \pard\qc\cf0 5 Accept strangers and brethren\par \pard\cf2\par (3Jn 1:5) Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers;\par \par \cf0 Here was a man without guile, who did nothing hypocritically, but acted with an upright heart. He did nothing for showmanship, nor to gain the applause of men. Whatever he did was from a principle of love and to glorify God.\par \cf1\fs23\par \i\fs29 In these few words the sum and substance of the Christian life are placed before us. They convey to us that he who was addressed was simply loyal to truth and loyal to duty, whilst this, the loyalty of his being, flowed forth in act from a fountain of the purest love. These, in the Christian, cannot be disjoined.\i0 (J. Paterson, D. D.)\fs23\par \cf2\fs28\par (3Jn 1:6) Which have borne witness of thy charity before the church: whom if thou bring forward on their journey after a godly sort, thou shalt do well:\par \par \cf0 When you are known for helping people it will soon be talked about. People naturally talk about the way they are treated by others, whether good treatment, or ill treatment. Thus John would receive the report of Gaius and rejoice in it because the report was always favorable. In contrast he also hears the bad report he mentions later.\par \cf2\par \pard\qc\cf0 7 Invest in God's work\par \pard\cf2\par (3Jn 1:7) Because that for his name's sake they went forth, taking nothing of the Gentiles.\par \par \cf0LVAL] They were doing the same thing Paul did in hopes that it could be shown that they were not trying to make merchandise of the gospel. Paul had to defend himself to the Corinthians for not taking their money (1Co 9), and later even asked them to forgive him of the wrong (\cf3\ul 2Co_12:13\cf0\ulnone ). Yet it is a good idea to keep new converts, especially in missions, from the impression that you are trying to exploit them.\par \cf2\par (3Jn 1:8) We therefore ought to receive such, that we might be fellowhelpers to the truth.\par \par \cf0 Not everyone is a missionary and we who are left behind should support them, not only with our finances, but also in our prayers and hospitality. That is the same thing John is telling Gaius. He is to receive these missionaries, or evangelists and give them hospitality and any other support they need and thus share in the work of others.\par \cf2\par \pard\qc\cf0 9 Unjust words of Diotrephes\par \pard\cf2\par (3Jn 1:9) I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.\par \par \cf0 DEMAS, DIOTREPHES AND DEMETRIUS\par (\cf3\ul 3Jo_1:9\cf0\ulnone , \cf3\ul 3Jo_1:12\cf0\ulnone ; \cf3\ul 2Ti_4:10\cf0\ulnone ) \par \par 1.\tab DEMAS LOVED THE WORLD (\cf3\ul 2Ti_4:10\cf0\ulnone ).\par \par Sad to see people walk away from the church to the world.\par Girl with Holy Ghost could be used mightily of God. Thirteen years old, threw her life away. Tragedy of her life.\par \par No anguish greater than to see people wander away from God.\par \par Three places where Demas is mentioned:\par A.\tab\cf3\ul Phm_1:24\cf0\ulnone "Demas and Lucas my fellow\_servants"\par B.\tab\cf3\ul Col_4:14\cf0\ulnone "Demas greet you" [Luke first]\par C.\tab\cf3\ul 2Ti_4:10\cf0\ulnone "Demas has forsaken me"\par \par Remember he was deeply involved in the Word of God.\par \par "Set your affections on things above."\par \cf3\ul 1Jo_2:15-16\cf0\ulnone Love not the world."\par \par Use it but do not abuse it.\pLVAL^ar Do not covet what it has.\par 80% of our UPC boys backslide in the military service in Europe.\par \cf3\ul Luk_16:13\cf0\ulnone Cannot serve God and mammon.\par \par If you feel drawn to the world, go back to the cross.\par \par If you can backslide after seeing Calvary, there is something wrong with your soul.\par \par World nailed Christ to a cross. How can you love it?\par It is the little foxes that spoil the vine.\par \par \cf3\ul Luk_9:61-62\cf0\ulnone I will follow, let me go.\par \par 2.\tab DIOTREPHES LOVED HIMSELF (\cf3\ul 3Jo_1:9\cf0\ulnone )\par \par \cf3\ul Joh_21:15-17\cf0\ulnone\par A.\tab More than fishing.\par B.\tab More than friends.\par C.\tab More than yourself.\par \par Most people love Jesus less than themselves.\par Work for Jesus wherever you can fit Him in.\par \par Seek preeminence \_ satan's sin (proud look).\par \par Talk against the church and God's people.\par You talk against Jesus when you accuse His people.\par Do not do the devil's work, he is the accuser of the brethren.\par \par Know them that labor among you.\par \cf3\ul Mat_20:20-28\cf0\ulnone Zebedee's children\par \cf3\ul Mat_23:4-12\cf0\ulnone Pharisees love the upper seats.\par \cf3\ul Mar_9:33-37\cf0\ulnone Disputing who is the greatest.\par \cf3\ul Rom_12:10\cf0\ulnone Preferring one another.\par \cf3\ul Phi_2:3-4\cf0\ulnone Esteem others better\par \par 3.\tab DEMETRIUS LOVED GOD (\cf3\ul 3Jo_1:12\cf0\ulnone ).\par \par Easier to have a good report in the church than the world.\par "Good report of all men"\par \par I do not have to pay tithes, go to church, witness, love motivates me.\par \par Brother Tinus: Dying of cancer but wants to die on the field behind the iron curtain.\par Tiawan girl preached in China. 150 in a village, gave her life for Jesus.\par \par If you love God that will settle where you will go, what you will wear, what you will do.\par \par \cf3\ul Act_10:22\cf0\ulnone Cornelius had a good report among the Jews.\par \cf3\uLVAL_l Act_22:12\cf0\ulnone Ananias had a good report among the Jews.\par \cf3\ul 1Th_4:12\cf0\ulnone Walk honestly toward outsiders.\par \cf3\ul 1Ti_3:7\cf0\ulnone Bishop must have a good report.\par \par Centurion who came to Jesus for the healing of his servant had a good report of the Jews (Luke 7).\par \par Personality follows body structure.\par \par \pard\ri90\qc\b FOLLOWERS OF MEN\par \pard\ri90\b0 (\cf3\ul 3Jo_1:9-12\cf0\ulnone )\par \par Regardless of the evil or good of a man, if he is a leader he will have a following.\par \par Some men liked Hitler, Mussiline. Diotrephes had a following (Church wrecker).\par \par Bible is filled with tail-gaiters, free-loaders, hitch-hikers.\par \par Lot followed Abraham\par Sanballet and Tobiah (Echo) [Parrot]\par \pard\li720\ri90 "What do these feeble Jews?"\par "Even if a fox go against it it will fall."\par \pard\ri90 Korah with Moses\par Ruth and Orpha ("Entreat me not to leave")\par Peter "I go fishing" (Others, We go too)\par Corinthians "I am of Paul"\par \par Men still follow John though he said, "There cometh one after me."\par Some follow Wesley, Moody, Luther, Calvin, Billy Sunday, Billy Graham, Catholicism, Communism.\par \par "If the blind lead the blind both shall fall"\par Cars near Printice in snowstorm.\par Man following another into garage.\par \par Jesus said many shall come in my name, and do not follow them.\par \par We have no place in the demonstrations and riots of today.\par \cf3\ul Pro_12:11\cf0\ulnone "He that follows vain persons is void of understanding" \par Examine this thing.\par Prove all things.\par Bereans checked the Word.\par \par Do not put your trust in a man (Guidroz)\par If you fall, I must keep going.\par \cf3\ul 1Co_11:1\cf0\ulnone ; \cf3\ul Eph_5:1\cf0\ulnone ; \cf3\ul 1Th_5:15\cf0\ulnone ; \cf3\ul Heb_12:14\cf0\ulnone ; \cf3\ul 2Ti_2:22\cf0\ulnone ; \cf3\ul 1Pe_2:21\cf0\ulnone\par \pard\cf2\par (3Jn 1:10) Wherefore, if I come, I will remember his deeds which he doeLVAL`th, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth \i them\i0 out of the church.\par \par \cf0\b [casteth them\b0 ] \i those that would receive the brethren, by excommunication from the Church, which his influence, as a leading man (\cf3\ul 3Jo_1:9\cf0\ulnone ) in it, enabled him to do. NEANDER thinks that the missionaries were JEWS by birth, whence it is said in their praise they took nothing from THE GENTILES: in contrast to other Jewish missionaries who abused ministers' right of maintenance elsewhere, as Paul tells us, \cf3\ul 2Co_11:22\cf0\ulnone ; \cf3\ul Phi_3:2\cf0\ulnone , \cf3\ul Phi_3:5\cf0\ulnone , \cf3\ul Phi_3:19\cf0\ulnone . Now in the Gentile churches there existed an ultra-Pauline party of anti-Jewish tendency, the forerunners of Marcion: Diotrephes possibly stood at the head of this party, which fact, as well as this domineering spirit, may account for his hostility to the missionaries, and to the apostle John, who had, by the power of love, tried to harmonize the various elements in the Asiatic churches. At a later period, Marcion, we know, attached himself to Paul alone, and paid no deference to the authority of John. \i0 (JFB)\par \cf2\par \cf1\fs29 In a sense even in the modern church the problem of the itinerant evangelist and the settled ministry is not fully solved; but these two little letters are of the most fascinating interest because they show the organization of the church in a transition stage, when the clash between the itinerant and the settled ministry was beginning to emerge and--who knows?--Diotrephes may not have been as bad as he is painted nor altogether wrong. (Barclay)\par \cf2\fs28\par \pard\qc\cf0 11 Special thanks to Demetrius\par \pard\cf2\par (3Jn 1:11) Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God.\par \par \cf0 Both John and Paul teach us to folLVALalow our elders and obey those who have rule over you. However there is always some who are exceptions to that rule. They may be in control and you should live under their authority, but they fail in their responsibility and cannot be imitated. There was nothing new about that fact. We see the same thing happening in the days of David and Saul. \par \cf2\par (3Jn 1:12) Demetrius hath good report of all \i men\i0 , and of the truth itself: yea, and we \i also\i0 bear record; and ye know that our record is true.\par \par \cf0 The church has always had its Diotrephes and its Demetirus. Since the beginning we have had to deal with the Cain and Abel spirit. In the same church will be those who advance the cause of Christ and their lives are impeccable, while across the isle are those who do all they can to tear down everything that is done. \par \cf2\par \cf0 The true measure of a man is the height of his ideals, the breadth of his sympathy, the depth of his convictions, and the length of his patience\par \cf2\par (3Jn 1:13) I had many things to write, but I will not with ink and pen write unto thee:\par \par \cf0 We know that John did not write these two short epistles because of any lack of something to say, for he wrote the gospel of John, and the book of Revelation which are rather lengthy. He had a particular reason for not writing more now. It was very likely that the reason hinged upon the matters he wished to discuss with Gaius, which would be of a more private manner than something to speak of in public.\par \cf2\par (3Jn 1:14) But I trust I shall shortly see thee, and we shall speak face to face. Peace \i be\i0 to thee. \i Our\i0 friends salute thee. Greet the friends by name.\par \par \cf0\b\f1 [Peace\b0 ] \i peace inward of conscience, peace fraternal of friendship, peace supernal of glory [LYRA]. \par \par The sweetness of Christian fellowship\par \par 1. Its foundation: peace. This is the bond of the Christian community. It cannot exist without concord. Divisions drive  LVAL away the Spirit of God, and open the door for envy and malice.\par \par 2. Its sacredness: not with ink and pen. It is a hidden desire which can only be expressed in a manner suitable to its own nature. It may take many forms to show itself, but it cannot be fully realized without personal contact.\par \par 3. Its well-wishers: the friends greet thee. A sincere desire for the welfare of each other is a strong feature in Christian morals.\par \par 4. Its individual regard: greet the brethren by name. Each person received attention irrespective of wealth or position.\par \i0 (The Weekly Pulpit)\par \cf1\f0\fs29\par \cf2\fs28\par \par \fs29\par } LVALӏc{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Georgia;}{\f1\fnil\fcharset0 Georgia;}{\f2\fnil\fprq2\fcharset161 TITUS Cyberbit Basic;}{\f3\fnil\fprq2\fcharset0 TITUS Cyberbit Basic;}{\f4\froman\fprq2\fcharset0 Times New Roman;}{\f5\fnil\fprq2\fcharset161 Gentium Greek;}{\f6\fnil\fcharset0 MS Sans Serif;}} {\colortbl ;\red0\green0\blue0;\red0\green128\blue0;\red255\green0\blue0;\red0\green0\blue255;\red128\green0\blue128;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\qc\cf1\lang1033\f0\fs36 EPISTLE OF JUDE\par \pard\fi360\sa60\cf0\f1\fs28\par \pard\qc 1. RECIPIENTS OF THIS EPISTLE\par \pard\par Jude called himself the brother of James. James wrote to the \ldblquote Twelve Tribes of the Dispersion (\cf2\ul Jas_1:1\cf0\ulnone ).\rdblquote Jude likewise addressed a wide circle of believers, namely, the \ldblquote sanctified by God the Father, and preserved in Jesus Christ, \cf1\i and\cf0\i0 called\rdblquote (\cf2\ul Jud_1:1\cf0\ulnone ). They must have been both Jew and Gentile since he was planning on writing of the common salvation a well-used subject in those days. While Jude does not designate a special and distinct class, yet as James's \ldblquote brother,\rdblquote and as in some true sense related to the Lord Jesus Himself, it seems probable, if not certain, that his Epistle was intended for Christian Hebrews and Gentiles who stood in urgent need of such testimony and appeal as Jude offers. \par \pard\fi360\sa60\par Later generations must have decided to call the book the Epistle of Jude instead of Judas to keep from any identification with Judas Iscariot. Before the betrayal Judas was one of the most common names. This appears to the last book to be accepted in the canon because of Jude's references to the apocryphal books; the Book of Enoch and the Assumption of Moses.\par \pard\sb120\sa240\qc\kerning28 II. The Occasion of Its Composition.\par \pard\sb120\sa240\kerning0 Jude, after his brief introduction (\cf2\ul Jud_1:1\cf0\ulnone -\cf2\ul 2\cf0\ulnoLVALdne ), explains very definitely why he writes as he does. He indicates distinctly his anxiety on behalf of the saints (\cf2\ul Jud_1:3\cf0\ulnone ): \ldblquote Beloved, while I was giving all diligence to write unto you of our common salvation of Jew and Gentile, I was constrained to write unto you exhorting you to contend earnestly for the faith which was once for all delivered unto the saints.\rdblquote He had received very distressing knowledge of the serious state into which the Christian brotherhood was rapidly drifting, and he must as a faithful servant of Jesus Christ exhort them to steadfastness and warn them of their danger. \par These two themes are closely tied together and both were issues of the day. The Jew did not believe Gentiles could be saved so it was difficult to accept a common salvation. The Gentiles relationship with Jesus was being undermined by false teachers and threatened to destroy the church. \par \pard\sb120\sa240\qc\kerning28 III. Description of the Libertines and Apostates.\par \pard\fi360\sa60\kerning0 It is needful to gaze with steady vision on the portrait Jude furnishes of these depraved foes, if we are to appreciate in any measure the force of his language and the corruption already wrought in the brotherhood. Some of their foul teachings and their vicious practices, not all, are here set down.\par \pard\cf1\f0\fs29\par \cf0\fs28 OUTLINE\par 1 Jude warns against apostasy\par 5 Unbelief seen throughout history\par 8 Description of false teachers \par 20 Exhortation to stay faithful\b\par \cf3\b0\par (\cf2\ul Jud_1:1\cf3\ulnone ) Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, \i and\i0 called:\par \par \pard\fi360\sa60\cf0\f1 The writer of this short epistle calls himself Jude or Judas (\cf4\f2\'c9\u787?\'ef\'f5\u769?\'e4\'e1\'f2\cf0\f1 , \i\f3 Iou\u769?das\i0\f1 ). Jude describes himself as \ldblquote a servant of Jesus Christ, and brother of James\rdblquote (\cfLVALe2\ul Jud_1:1\cf0\ulnone ). The James here mentioned is no doubt the person who is called \ldblquote the Lord's brother\rdblquote (\cf2\ul Gal_1:19\cf0\ulnone ), the writer of the epistle that bears his name. The opening sentence of Jude simply affirms that the writer is a \ldblquote servant of Jesus Christ.\rdblquote \par \pard\cf3\f0\par \cf0 There is also a question as to whether or not he is also Jude the apostle, who was surnamed Thaddeus and Lebbeus, and was son to Alpheus, and brother to James the less, Joses, and Simon. If so this would confirm the idea that Joseph was the brother of Alpheus who died requiring Joseph to marry his widow, Mary. James the Less later became the overseer of the church in Jerusalem.\par \cf3\par \cf4\b Those he wrote to were (1) \cf5 sanctified \cf4 (\cf2\ul\b0\f1 Joh_15:16 \cf4\ulnone\b\f0 He chose us\cf0\b0\f1 , \cf2\ul Joh_17:17 \cf4\ulnone\b\f0 sanctified us with truth\cf2\ul\b0\f1 ; Eph_5:26 \cf4\ulnone\b\f0 sanctified us with washing of water by the word), (2) \cf5 called \cf2\ul\b0 Rom_1:7\cf4\ulnone\b ; \cf2\ul\b0\f1 Rom_8:30\cf0\ulnone ; \cf2\ul 2Ti_1:9\cf0\ulnone ; \cf2\ul Heb_3:1\cf0\ulnone ; \cf2\ul 1Pe_2:9 \cf4\ulnone\b\f0 and (3) \cf5 preserved \cf4 He lost none \cf2\ul\b0\f1 Joh_6:39; \cf4\ulnone\b\f0 none are plucked out \cf2\ul\b0\f1 Joh_10:28-30; \cf4\ulnone\b\f0 kept through His name \cf2\ul\b0\f1 Joh_17:11-12; \cf4\ulnone\b\f0 by the power of God \cf2\ul\b0\f1 1Pe_1:5\cf4\ulnone\b\f0 ).\par \cf3\b0\par \cf0\f1 God used a righteous \b Jude\b0 to unmask the apostates, of whom another Jude, Judas Iscariot, was a prime example. \par \cf3\f0\par (Jud 1:2) Mercy unto you, and peace, and love, be multiplied.\par \par \cf0 Others mention mercy and peace in their salutation, but only Jude adds love to it. We would have expected this more of John than of Jude. \par \par \i These things are mentioned as the choicest blessings which could be conferred on them: mercy\emdash in the pardon of all their sins and acceptance with God; peace\emdLVALfash with God, with their fellow-men, in their own consciences, and in the prospect of death; and love\emdash to God, to the brethren, to all the world. What blessings are there which these do not include?\i0 (Barnes Notes)\par \cf3\par (Jud 1:3) Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort \i you\i0 that ye should earnestly contend for the faith which was once delivered unto the saints. \par \par \cf4 contend\cf3 \cf2\ul\f1 Act_17:3\cf0\ulnone , \cf2\ul Phi_1:27\cf0\ulnone ; \cf2\ul 1Ti_6:12\cf0\ulnone ; \cf2\ul 2Ti_1:13\cf0\ulnone , \cf2\ul 2Ti_4:7\cf0\ulnone -\cf2\ul 8\cf0\ulnone\par \b old paths \cf2\ul\b0 Jer_6:16\cf1\ulnone\b\par \cf0\f4\fs24 Once\b0 , not=at one time, formerly, but \i once for all\i0 , so that it continues thus forever, that it is liable to no changes, and that no new revelation is to be looked for. \par Do we desire to know what the true faith is? St. Jude here tells us\emdash that \i which was once, and once for all delivered to the saints\i0 . \i Every\i0 doctrine which can be shown to be \i posterior\i0 to that faith, is \i new\i0 ; and every doctrine that is \i new\i0 is \i false\i0 .\rdblquote\emdash M.]. \ldblquote No other faith will be given.\rdblquote Bengel.\par \cf3\f0\fs28\par \cf0 Paul also wrote of the common salvation. This he referred to as the mystery of God that was hidden in the Old Testament and revealed in the New, that Christ was in the Gentiles, the hope of glory. This does not ring any bells with us, but with them it was a great revelation that there could be a common salvation of both Jew and Gentile. When Jude started to write about the common salvation of Jew and Gentile, he must have received some information about the false teachers that were beginning to make havoc of the church. Peter had said they were coming and now Jude tells us they are here. So he had to switch over to this theme for it was more pressing in his day.\par \cf1\par \i The worLVALgd here rendered \ldblquote earnestly contend\rdblquote -epago-nizesthai - is one of those words used by the sacred writers which have allusion to the Grecian games.\i0 (Barnes Notes)\par \cf3\par (\cf2\ul Jud_1:4\cf3\ulnone ) For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.\par \par \cf0 Jude mentions one of the most common sins of those who relate heavily to the grace of God. It is easy for some to take the concept of grace too far and make it an excuse to sin, and even worse become lascivious in the process. What could be a greater revelation than the grace of God? Yet there are always those who misunderstand that grace and use it for a license to live in sin. Paul also dealt strongly with that subject.\par \cf3\par \pard\sb120\sa240\cf0\b\f1 Surreptitious Foes.\b0\par \pard\ldblquote For there are certain creeps crept in privily ... ungodly men\rdblquote (\cf2\ul Jud_1:4\cf0\ulnone ). They are enemies who feign to be friends, and hence, in reality are spies and traitors; like a stealthy beast of prey they creep into the company of the godly, actuated by evil intent.\par \pard\fi216\sa60\b crept:\b0 \cf2\ul Gal_2:4\cf0\ulnone ; \cf2\ul Eph_4:14\cf0\ulnone ; \cf2\ul 2Ti_3:6\cf0\ulnone ; \cf2\ul 2Pe_2:1\cf0\ulnone ,\par \lang1032\f5\fs24\'f0\'e1\'f1\'e5\'e9\'f3\'e4\'fd\'ed\'e5\'e9\'ed\lang1033\f4 , to enter by the side of, to creep in stealthily by a side-door. Those deceivers passed the right door, \cf2\ul Joh_10:7\cf0\ulnone , and like thieves and robbers entered by some other way into the fold of the Church, \cf2\ul Joh_10:1\cf0\ulnone\f1\fs28\par \b turning:\b0 \cf2\ul Rom_6:1-2\cf0\ulnone ; \cf2\ul 2Pe_2:10\cf0\ulnone , \cf2\ul 2Pe_2:18-22\cf0\ulnone \f4\fs24 instead of using it as an incentive to holiness, they employ it as a cloak of maliciousness, \cf2\ul 1Pe_2:16\cf0\ulnone , as a passport of unrighteousnLVALhess; \cf2\ul Gal_5:13\cf0\ulnone . They draw the daring conclusion: Because God is so merciful, because Christ has redeemed us from sin, because this and that sin have been passed unpunished, therefore we need not be so particular concerning sin, cf. Sir. 5:3, sq.; \cf2\ul Heb_7:12\cf0\ulnone . Of course they thereby do not change the nature of grace, but only deprive themselves of its salutary effects. [They change the state of grace and Christian liberty into a state of moral licence and wantonness.\f1\fs28\par \b denying:\b0 \cf2\ul Tit_1:15\cf0\ulnone -\cf2\ul 16\cf0\ulnone ; \cf2\ul 2Pe_2:1\cf0\ulnone ; \cf2\ul 1Jo_2:22\cf0\ulnone \par \f4\fs24 The corresponding passage in Peter is,\ldblquote whose judgment now of a long time lingereth not, and their damnation slumbereth not,\rdblquote \cf2\ul 2Pe_2:3\cf0\ulnone .\par \f1\fs28\par \pard\cf3\f0 (\cf2\ul Jud_1:5\cf3\ulnone ) I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.\par \par \cf0 A good Old Testament example of misusing God\rquote s grace was the deliverance of the Israelites out of Egypt. They were miraculously delivered and saw more of the wonders and signs from God than any other people ever have. Yet they could never reconcile themselves to the work of God in their lives and provoked Him in the wilderness. Many today are in the same situation for they have been blessed by God\rquote s grace and yet despise that by continuing in their own lifestyle of the past. \par \cf3\par (\cf2\ul Jud_1:6\cf3\ulnone ) And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.\par \par \cf0 Who could have abused the grace of God more than angels? They had no tempter and no reason to rebel against God. Their act was deliberate and no ignorant sin, nor temptation because of any propensity to sin. ThusLVALi they are held without any hope of redemption. Such an act as theirs does not merit a redeemer. It appears that the more God does for men or angels the worse they become.\par \cf3\par \cf0\f4\fs24 Heaven is a many-mansioned house, \cf2\ul Joh_14:2\cf0\ulnone . Thank God that through Christ we may once more return to our first home, whereas the devils have left their habitation forever, \cf2\ul 2Co_5:1-2\cf0\ulnone .\par \cf3\f0\fs28\par (Jud 1:7) Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.\par \par \cf0 All the wicked who do not serve God in this life will suffer this same punishment, but Jude mentions here these particular groups as examples of those who will suffer the vengeance of eternal fire; those who will be cast into endless perdition with the devil and his angels (\cf2\ul Mat_25:41\cf0\ulnone ). There was Sodom and Gomorrah with their cities which were consumed and made desolate forever as a symbol of hell (\cf2\ul Gen_19:24-25\cf0\ulnone ). Besides them there was the destruction of the Israelites, and of the angels who sinned, all a warning of sinners in all ages not to neglect the gospel of Jesus Christ.\par \cf3\par \cf4 Scientists now recognize the possibility of eternal fire.\par \cf3\par (\cf2\ul Jud_1:8\cf3\ulnone ) Likewise also these \i filthy\i0 dreamers defile the flesh, despise dominion, and speak evil of dignities.\par \par \cf1\f1\fs29 Wesley, deliberately to show the position of these antinomians [called Ranters], related in his Journal a conversation which he had with one of them at Birmingham. It ran as follows. "Do you believe that you have nothing to do with the law of God?" "I have not; I am not under the law; I live by faith." "Have you, as living by faith, a right to everything in the world?" "I have. All is mine, since Christ is mine." "May you then take anything you will anywhere? Suppose oLVALjut of a shop without the consent or knowledge of the owner?" "I may, if I want, for it is mine. Only I will not give offence." "Have you a right to all the women in the world" "Yes, if they consent." "And is not that a sin?" "Yes, to him who thinks it is a sin; but not to those whose hearts are free."\par \cf3\f0\fs28\par \cf0 Sensuality and rejection of authority seem to always go together. This type of people are totally selfish and create a god in their own image. They promise liberty but are the servants of corruption (\cf2\ul 2Pe_2:19\cf1\ulnone -21\cf0 ). They are not satisfied with defiling themselves; they draw all they can into the same snare. Thus it is necessary that God take vengeance upon them\i .\par \par As if our apostle had said, "Notwithstanding these fore-mentioned examples of God's vengeance upon the unclean Sodomites, and others, yet these heretical seducers, whom he calls dreamers, because they vented their own dreams and fantasies, instead of God's truth, did defile themselves with their filthy practices, teaching that by their Christian liberty they were freed from all civil subjection, speaking evil of those who were set in authority over them. \par \par Here observe, 1. That the doctrines which seducers bring, are not the truths of Christ, but their own dreams. Dreams they are in point of opinion, and dreams they will be found in point of expectation; they promise much, but perform nothing. \par \par 2. That dreams of error, or heretical principles, do dispose towards filthy and unclean practices. \b Filthy dreamers defile the flesh.\b0 Avoid error in judgment, if you would escape filthiness in conversation. \par \par 3. That lust loves not restraint, libertines despise dominion, sensuality makes men unruly; such are sons of Belail, they cast off the yoke. \par \par 4. That such as despise government speak evil of governors: dignities lie open to the lash of the tongue; neither power nor innocence can protect from calumny and imputations, from slander and faLVALklse accusation: \b These filthy dreamers despise dominion, and speak evil of dignities.\b0 \i0 (Burkitt) \par \cf3\par (Jud 1:9) Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.\par \par \cf0 The devil apparently thought that Moses was his because of his failure in smiting the rock and his murder of the Egyptian, but God did not deliver him to the devil. Thus when Michael was sent to bring Moses to glory, the devil was there also with intentions to take him. He would probably have made sure Moses was mummified and set up as an idol for the Israelites to worship. However, Michael would not allow that, yet he would not rebuke the devil himself. Instead he said, \ldblquote The Lord rebuke you.\rdblquote Jude uses that fact to show that Michael would not contend with authority even if it was the devil\rquote s power. He was using the Assumption of Moses, a popular apocryphal book of his day.\par \f4\fs24\par According to Oecumenius, the tradition ran that God had charged Michael the archangel with the burial of Moses; that Satan opposed him, bringing an accusation against him relating to the murder of the Egyptian; in consequence of which he was unworthy of such honourable burial. Jude, like Paul, \cf2\ul 2Ti_3:8\cf0\ulnone , probably drew from this tradition, the Spirit of God directing him to extract the truth from those traditions. Also Moses was from the dust and all material was considered evil thus under the dominion of the devil.\par \cf3\f0\fs28\par (Jud 1:10) But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves.\par \par \cf0 The angels recognize authority and obey it without fail, yet these ungodly men have no fear of authority and no scruples against making accusations. \par \par \i These men are doubly at fault, that is, both for their rash folly in condemning sLVALlome, and for their impudent and shameless contempt of that knowledge, which when they had gotten, yet nonetheless they lived as brute beasts, serving their bellies.\i0 (Geneva Bible)\par \cf1\fs29\par \cf3\fs28 (Jud 1:11) Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core.\par \par \pard\ri90\qc\cf0\b BALAAM: HIS WAY, HIS ERROR, AND HIS DOCTRINE\par \pard\ri90\b0 (\cf2\ul Jud_1:11\cf0\ulnone )\par \par \pard\fi-720\li720\ri90 1.\tab THE WAY OF BALAAM\par \par \pard\li720\ri90\cf2\ul 2Pe_2:15\cf0\ulnone ; \cf2\ul Num_22:5\cf0\ulnone\par To want money, and willing to get it in whatever way possible. \par \par He would not profane his prophecy, but he would figure out a way to get that money.\par \par \pard\fi-720\li720\ri90 2.\tab THE ERROR OF BALAAM \par \par \pard\li720\ri90\cf2\ul Jud_1:11\cf0\ulnone ; \cf2\ul Rom_3:26\cf0\ulnone\par He believed God would curse Israel if the Moabites brought their idols into the camp and caused the Israelites to commit fornication with their daughters.\par \pard\ri90\par 3.\tab THE DOCTRINE OF BALAAM\par \par \pard\li720\ri90\cf2\ul Rev_2:14\cf0\ulnone ; \cf2\ul Num_31:16\cf0\ulnone ; \cf2\ul Num_25:1-3\cf0\ulnone ; \cf2\ul Jam_4:1-4\cf0\ulnone ; \cf2\ul 2Co_6:14-17\cf0\ulnone\par \par Get anything you want by doing things your way. This was similar to Cain's approach to worship.\par \par The Lord said He would fight against me with His sword if I allowed such as Balaam to be in the church.\par \par There is today a doctrinal laxness and a losing of our separated position.\par \par \cf2\ul 2Jo_1:10-11\cf0\ulnone Do not bid them God-speed.\par \cf2\ul Rev_18:4-5\cf0\ulnone Come out from among them and be separate.\par \cf2\ul Jud_1:8\cf0\ulnone , \cf2\ul Jud_1:10-19\cf0\ulnone\par \pard\ri90\sa60\par \b Balaam \b0 The error of Balaam must be distinguished from the \ldblquote way of Balaam\rdblquote (see \cf2\ul 2Pe_2:15\cf0\ulnone LVALm, note) and the \ldblquote doctrine of Balaam\rdblquote (see \cf2\ul Rev_2:14\cf0\ulnone , note). \ldblquote error of Balaam\rdblquote was that, reasoning from natural morality and seeing the evil in Israel, he supposed a righteous God must curse them. He was blind to the higher morality of the cross, through which God maintains and enforces the authority and awful sanctions of His law, so that He can be just and the Justifier of a believing sinner. The reward of \cf2\ul Jud_1:11\cf0\ulnone is not necessarily money; it may be popularity, fame, or applause.\par \pard\fi216\ri90\sa60\par \pard\ri90\b Balaam \b0 Balaam (see \cf2\ul Num_22:5\cf0\ulnone , refs.) was the typical hireling prophet, anxious to make a market of his gift. This is the \ldblquote way of Balaam.\rdblquote\par \pard\ri90\sa60\b\par Balaam \b0 The \ldblquote doctrine of Balaam\rdblquote (see \cf2\ul 2Pe_2:15\cf0\ulnone , note and \cf2\ul Jud_1:11\cf0\ulnone , note) was his teaching Balak to corrupt the people who could not be cursed (\cf2\ul Num_31:15-16\cf0\ulnone ; \cf2\ul Num_22:5\cf0\ulnone ; \cf2\ul Num_23:8\cf0\ulnone ) by tempting them to marry women of Moab, defile their separation, and abandon their pilgrim character. It is that union of the world and the church which is spiritual unchastity (\cf2\ul Jam_4:4\cf0\ulnone ). Pergamum had lost the pilgrim character and was living (v. 13) where Satan\rquote s throne was (v. 13), i.e. in the world (\cf2\ul Joh_12:31\cf0\ulnone ; \cf2\ul Joh_14:30\cf0\ulnone ; \cf2\ul Joh_16:11\cf0\ulnone ).\par \pard\cf3\par (Jud 1:12) These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds \i they are\i0 without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;\par \par \cf0 Fruit trees go through a dying process each year during winter and then are renewed in the spring. However, the time comes when they have another death which is permanent. Jude compares those two LVALndeaths to the double death of these apostates. They not only are dead in their sins, but one day will be in an eternal state of death, being cast into the Lake of Fire. \par \cf3\par \cf0\f4\fs24 The early degeneracy of the love-feasts connected with the Lord\rquote s Supper is evident from \cf2\ul 1Co_11:20\cf1\ulnone\par \par \cf0\ldblquote So these men are trees, which \i died twice\i0 , because these men having been once dead in trespasses and sins, and raised to life in baptism, have relapsed and apostatized into the death of sin, and so have \i died twice;\i0 and because by their sins they have incurred the \i second death.\i0 See \cf2\ul Rev_2:11\cf0\ulnone ; \cf2\ul Rev_20:6\cf0\ulnone . \cf2\ul Rev_20:14\cf0\ulnone ; \cf2\ul Rev_21:8\cf0\ulnone , where it is said that the \i second death\i0 is the penalty of the \i unbelieving, abominable\i0 , and \i fornicators.\i0\rdblquote\par \cf3\f0\fs28\par (Jud 1:13) Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever.\par \par \cf0 It is interesting to see what is known as shooting stars streak across the night sky, and as suddenly as they come they are gone into the blackness of the midnight sky. Such are these apostates who shine for a moment and are among us with boasting and shamelessly indulging in the things of the world and as suddenly they vanish so that we hear of them no more. You can fix your position on earth by the permanent stars but not a shooting star.\par \cf3\par \cf0\f4\fs24 The Apostle probably thought of \cf2\ul Isa_57:20\cf0\ulnone \ldblquote But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt,\rdblquote\par \cf3\f0\fs28\par (Jud 1:14) And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints,\par \par \cf0\f4\fs24\ldblquote The number \i seven\i0 is sacred above all; Enoch is \i seventh\i0 from Adam and walks with God; MoseLVALos is \i seventh\i0 from Abraham; Phineas is \i seventh\i0 from Jacob our father, as Enoch was \i seventh\i0 from Adam. And they correspond to the \i seventh\i0 day, which is the Sabbath, the day of rest. Every seventh age is in the highest esteem.\rdblquote\par \cf3\f0\fs28\par \cf0 Jude quotes Enoch\rquote s prophecy concerning the Great White Judgment when all of God\rquote s saints will be gathered together, along with all the angels and the wicked shall be brought before Him to be judged (Rev 20).\par \cf1\par \i\fs29 Who had a right to question that the soul perished not with the body\emdash nay, that even the body was not to lie forever in the dust, when a patriarch had departed from the world, yielding not to death, and asking not a sepulcher?\i0 (H. Melvill, D. D.)\fs28\par \cf3\par (Jud 1:15) To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard \i speeches\i0 which ungodly sinners have spoken against him.\par \par \cf0 Enoch first gave this prophecy before the flood in Noah\rquote s day and was fulfilled the first time as God opened up the fountains of water and destroyed the inhabitants of the earth. The next great Day of the Lord however will be with fire and not with water. The same kind of ungodly, however, are destroyed at the flood as will be destroyed in the end.\par \cf3\par (Jud 1:16) These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling \i words\i0 , having men's persons in admiration because of advantage.\par \par \cf0 The devil's way of deceiving Eve was by making her discontent with her condition. He wanted her to believe that God was keeping something from her that she should really have and that would greatly benefit her. Then when you look at the greatest case of murmuring and complaining in the Bible it was basically the same thing. The Israelites thought they were being mistreated when they did notLVALp find a paradise in the wilderness. Once murmuring gets started nothing is right or good. Complainers find something wrong with the very best.\par \i\par Our apostle having asserted in the former verse, that Christ will at the great day convince and judge all the ungodly; in this verse he declares that these seducers were of the number of the ungodly, whom Christ will certainly judge, because they were murmurers, complainers, discontented with, and always complaining of, their lot and present condition; because they had not as much as they desired, they murmured against God, as if they had nothing; walking after their own lusts, contrary to the restraint of nature, and the laws of God: their mouth speaking great swelling words.\par \par Now from the whole of this large character, which St. Jude here gives of these heretical seducers and false teachers, we learn that miserable and most deplorable is the condition of the misled followers of seducing teachers; the seducer follows his lust, and the follower is led by the seducer. Here the blind leads the blind; God pity them both; When teachers offer themselves to us, we should consider who leads them who are so officious to lead us, and follow them only as they follow Christ; no wise man will set his watch by the clock, but by the sun. \i0 (Burkitt)\par \cf3\par (Jud 1:17) But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ;\par \par \cf0 Jude expressed a most fearful condition with these apostates in the world, and appears to have realized that such a declaration could frighten the Christians and make them believe that their case might be hopeless in the world. So now he turns to the other side and shows that they have nothing to worry about if they will maintain their walk with God. First of all they should remember and live by the commandments of Jesus Christ.\par \cf3\par (\cf2\ul Jud_1:18\cf3\ulnone ) How that they told you there should be mockers in the last time, who should walk after LVALqtheir own ungodly lusts.\par \par \cf0 He is probably referring to Peter\rquote s prophecy that there was coming a day when false teachers would arise (\cf2\ul 2Pe_2:1\cf0\ulnone ). Peter gave a very similar description of these same sins that Jude is now mentioning. Thus Peter said they were coming and Jude says they are now here.\par \cf1\par \i\fs29 By scoffing at things sacred, and ridiculing the notion that there is any harm in licentiousness, or anything estimable in holiness, they created a moral atmosphere in which men sinned with a light heart, because sin was made to look as if it were a matter of no moment, a thing to be indulged in without anxiety or remorse.\i0 (A. Plummer, D. D.)\fs28\par \cf3\par (Jud 1:19) These be they who separate themselves, sensual, having not the Spirit.\par \par \cf0 They separate themselves from the church of true believers and form denominations of their own where they are at liberty to teach things that come from their own spirit instead from the Holy Spirit. These cause division in the church. \par \par \i "Sensual" the word is \b psuchikos\b0 from which we get our English word psychology. It means a life that centers about the individual; that is, the "I." It is an egotistical way of living in which the individual becomes all important: "I come first." It is selfish; it is natural. It is the life of the unrenewed man, the man who is not born again. \par \~\par This is Alford's statement: \par \~\par The \b psuche \b0 [that is, the soul] is the centre of the personal being, the "I" of each individual. It is in each man bound to the spirit, man's higher part, and to the body, man's lower part; drawn upwards by the one, downward by the other. He who gives himself up to the lower appetites, is \b sarkikos\b0 (fleshly): he who by communion of his \b pneuma\b0 (spirit) with God's Spirit is employed in the higher aims of his being, is \b pneumatikos\b0 (spiritual). He who rests midway, thinking only of self and self's interests, whether animal LVALror intellectual, is the \b psuchikos\b0 (sensual), the selfish man, the man in whom the spirit is sunk and degraded into subordination to the subordinate \b psuche\b0 (soul). \i0 (J. Vernon McGee)\par \par \i When it is said, "These be they who separate themselves," it does not mean openly from the visible assembly, for he speaks of them as in the midst of it; but they set themselves apart, being in it, as more excellent than others, like the Pharisees among the Jews. \i0 (Darby)\i\par \cf3\i0\par (Jud 1:20) But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost,\par \par \pard\ri90\qc\cf0\b BUILDING UP YOURSELVES\par \pard\ri90\b0 (\cf2\ul Jud_1:20\cf0\ulnone )\par \par \pard\fi-720\li720\ri90 INTRODUCTION: There are lots of parts to a building. A building needs strength to stand. So it must be on a good foundation and fitly framed. It must be tight to keep out the cold. There needs to be good material used in the building. The building will be tried (\cf2\ul 1Co_3:12-15\cf0\ulnone ; \cf2\ul Mat_7:24-25\cf0\ulnone ).\par \par \pard\li720\ri90 As your Pastor, I cannot build you. I give you the material and you build.\par \pard\ri90\par \pard\fi-720\li720\ri90 1.\tab A GOOD FOUNDATION\par \par \pard\li720\ri90\cf2\ul Eph_2:20\cf0\ulnone Built upon the foundation laid by apostles and prophets, Jesus Christ being the Chief corner stone.\par \par \cf2\ul Gal_1:8\cf0\ulnone If any man come preaching another, let him be accursed.\par \par \pard\fi-720\li1440\ri90 A.\tab Doctrines:\par \par \pard\li1440\ri90 Apostles preached repentance.\par Baptism in Jesus name [OT circumcision]\par Receiving the Holy Ghost\par Evidenced by speaking with other tongues\par Virgin birth of Jesus Christ\par Jesus was born of the Spirit of God.\par Effectiveness of the blood of Christ Jesus.\par Faith toward God\par Eternal judgment\par Resurrection\par \par \pard\fi-720\li1440\ri90 B.\tab Principles\par \par \pard\li1440\ri90 Clean living\par LVALsSeparation from the world\par Helping others\par Witnessing to the world\par \par \pard\fi-720\li720\ri90 2.\tab FRAMEWORK MUST BE THE BEST\par \par \pard\li720\ri90\cf2\ul 2Pe_1:5-9\cf0\ulnone Add to your faith [virtue, knowledge, temperance, patience, godliness, brotherly kindness, charity]\par \par Then you are ready to bear fruit.\par Demas put the wrong material in. He loved this present world.\par \par People say we have a strong message. It needs strength to stand the onslaughts of the devil.\par \par \cf2\ul Jer_22:13\cf0\ulnone Woe to the builders of the house of unrighteousness.\par \par \pard\fi-720\li720\ri90 3.\tab FINISHED WORK\par \par \pard\li720\ri90 Finishing work is the fruit you bear. If you have built with the right things the fruit will be good.\par \par \cf2\ul Tit_1:8-9\cf0\ulnone Convince the gainsayers.\par \cf2\ul Col_4:6\cf0\ulnone Speech always with grace seasoned with salt to answer every man.\par \par \pard\fi-720\li1440\ri90 CONCLUSION: Some have built a strong house on a poor foundation. Others have built a poor house on a strong foundation. Others have built a strong house on a strong foundation. As you are, can you stand the storms of life? It should be your aim to make this church the strongest in Pentecost. We are not just building a temporal house but a building for eternity. Your body is the temple of the Living God.\par \pard\par \pard\ri90\qc\b SELF KEEPING\par \pard\ri90\b0 (\cf2\ul Jud_1:20-21\cf0\ulnone )\par \par \pard\fi-720\li720\ri90 INTRODUCTION: Keep yourselves in the love of God does not mean keep yourselves loving God, but keep believing and rejoicing that God loves you.\par \par 1.\tab THE DUTY OF SELF-KEEPING\par \par \pard\fi-720\li1440\ri90 A.\tab We are in charge of ourselves. \par \par B.\tab There are two sides to this keeping:\par \par \pard\fi-720\li2160\ri90 a.\tab Our Lord keeps us. It is that Christ dwells in us, penetrating our whole nature with His Spirit.\par \par \pard\li2160\ri90 LVALtMaimed bird: tend it, gentle, feed, no common ground. It will fly away.\par \par \pard\fi-720\li2160\ri90 b.\tab We must keep ourselves. Do not know how to do it? \par \par \pard\li2160\ri90 A teacher must show the boy the way to obedience, not to displease, to render any service (\cf2\ul Rom_12:1-2\cf0\ulnone ).\par \par \pard\fi-720\li1440\ri90 C.\tab The best way is to be full of the Spirit.\par \par \pard\fi-720\li720\ri90 2.\tab THE MEANS OF SELF-KEEPING\par \par \pard\fi-720\li1440\ri90 A.\tab Building up yourselves. Other expressions:\par \par \pard\li1440\ri90 You are the temple of the Holy Ghost.\par You are lively stones\par \par The inward man is growing toward the heavenly man.\par \par You must build by a plan.\par You must be content with a brick at a time.\par It is a lifelong process--every day a word, a thought.\par "On your most holy faith." Holy faith because it comes from God and is a saving element.\par \par \pard\fi-720\li1440\ri90 B.\tab Praying in the Holy Ghost\par \par \pard\li1440\ri90 "I am persuaded"\par "Henceforth"\par \par Prayer is an appeal to God.\par The Christian prays as he lives and lives as he prays.\par \par Nor is true prayer only by the Holy Ghost; it is in the Holy Ghost.\par \par \pard\fi-720\li720\ri90 3.\tab THE INSPIRATION OF SELF-KEEPING\par \par \pard\li720\ri90 "Looking for the mercy of our Lord Jesus Christ unto eternal life."\par \par \pard\fi-720\li1440\ri90 A.\tab On what is it that you eye is to be set as the focus and fountain of all our encouragement in the grand task of our life?\par \par \pard\li1440\ri90 Our work, it is blundering and inconsistent.\par The worker: he is weak and unworthy.\par \par Then shines to us the compassion of our Lord Jesus Christ. No other encouragement could be all so complete as this.\par \par \pard\fi-720\li1440\ri90 B.\tab Mercy is kindness to the undeserving, and in that point it rises higher than even grace.\par \par \pard\li1440\ri90 Mercy implies demerit; it LVALuis kindness to the sinful. It is kindness to the lost.\par \par \pard\ri90\qc\b Though waves and storms go o're my head,\par Though health and strength and friends be gone,\par Though joy be withered up and dead,\par And every comfort be withdrawn;\par On this my steadfast soul relies--\par Jesus, Thy mercy never dies.\par \par Fixed on this ground will I remain,\par Though my heart fail and flesh decay;\par This anchor shall my soul sustain\par When earth's foundation melt away.\par Mercy's full power I then shall prove,\par Loved with an everlasting love.\par \pard\li1440\ri90\b0\par But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.\par \pard\cf3\par (Jud 1:21) Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.\par \par \cf0 There are two keepings here that we must retain in our minds. We are to keep ourselves in the love of God. We are to maintain our own experience. At the same time He keeps us (\cf2\ul Jud_1:24\cf0\ulnone ) from falling. It is like the child with his hand in his dad\rquote s hand. There can be no falling as long as the two hands are joined. So it is with the Christian. He is to keep his hand in the hand of the Master, and can rest assured that the Savior is going to keep His hand in the hand of His disciple.\par \cf3\par (Jud 1:22) And of some have compassion, making a difference:\par \par \cf0 There are some drawn away by these false teachers who are simple and ignorant. They were deceived by their smooth speech. Yet others are very arrogant and hold to those doctrines because they have had a strong delusion sent them. These are proud and defiant, and you need to make a difference between these ignorant and the rebellious. The one you reach out for and try to save, the other you turn away from and avoid.\par \cf3\par (Jud 1:23) And others save with fear, pulLVALvling \i them\i0 out of the fire; hating even the garment spotted by the flesh.\par \par \cf0 A good example of this was when the angels drew Lot and his family out of Sodom. They took them by the hand and urged them very earnestly to leave hastily because the judgment was already starting (\cf2\ul Gen_19:16\cf0\ulnone ). We also find this statement used Joshua the High Priest in the days of Zechariah. He at first had to exchange his filthy garments for undefiled (\cf2\ul Zec_3:2\cf0\ulnone ).\i\par \par God's firemen: By this text we are reminded that there are points of resemblance between sin and fire. The writer has before his mind, not a harmless fire, in range or furnace, for utility and comfort, but a dangerous, spreading conflagration, which demands immediate attention, and which makes the energy implied in the text both seemly and appropriate.\par I. SIN IS LIKE FIRE, BECAUSE IT IS MYSTERIOUS. What is fire? Of what are its consuming properties composed? What weight, shape, or size is it? No man can answer these questions. Yet, with all the mystery, we have such palpable evidence that there is such a thing as fire that no sane man would dare to deny it. So sin is a mystery. How came it into existence in a world made and governed by a Being of almighty power and love? Yet no man, properly under the sway of reason, can allow the mystery to cause him to ignore or deny the fact of sin. We have seen the destructive work it has wrought in society, and alas! what is worse than all, every man has felt its scorching in his own heart.\par II. SIN IS LIKE FIRE, BECAUSE IT EXISTS IN A TWOFOLD STATE -- LATENT AND ACTIVE. Fire, in its active state, renders our homes habitable in winter, illuminates our cities by night, flames out in the sweeping conflagration, drives our factories and railways, flashes into the lightning, and thunders in the earthquake. Fire, in its latent state, exists in every material object about us. So sin exists in an active and latent state. In its active state it flames out inLVALw Sabbath desecration, profanity, and reckless living. It blazes up before the public in the destruction of individual character; it flashes out in deeply laid schemes of political corruption and in gigantic plans of commercial dishonesty. Sin, in its latent state, is strikingly symbolized by latent fire. It slumbers in the heart of universal humanity; it exists in "every man that comes into the world." The virtue of some people is nothing more than vice sleeping; all it wants is contact with some tempting circumstance to awake it into vigor. As savages light their fire by rubbing pieces of wood together, so men stir up the latent fire of depravity by mutual contact. There is sufficient latent fire around us to burn up the globe; and there is sufficient latent sin in human nature to turn this world into a hell. Latent sin in the heart of a child is somewhat like latent fire in nature. At first it does no particular damage, and scarcely indicates its presence. Through the friction of temper, the whispers of self-love, and the gusts of provocation, however, it soon begins its destructive work, though the seriousness of its doings may not be even suspected. Thus it is that sin begins its withering, debilitating business in the human heart. Like latent fire in a forest, it soon begins to destroy the roots and fibers of the moral nature. There are persons all about us, the very fibers and roots of whose character are all charred and wasted by this latent fire of sin, and they are ready to topple over into disgrace and ruin as soon as a gale of temptation comes in the right direction.\par III. SIN IS LIKE FIRE, BECAUSE OF ITS POWER TO ATTRACT. How a child loves to toy with fire! how oblivious to the possible consequences! What multitudes are attracted by a conflagration; what haste they make, and what dangers they run! So there is a marvelous power in sin to lure and fascinate, especially to the young to decoy them from the path of innocence and purity into the fiery pathways of sin and death.\par IV. SIN LVALxIS LIKE FIRE, BECAUSE IT IS REMORSELESSLY INDIFFERENT AS TO WHAT IT DESTROYS. The most splendid mansions, the most costly furniture, the most valuable paintings, the rarest gems of art, all, all are consumed as ruthlessly as the meager contents of the beggar's hovel. So with sin. The man of broadest nature and noblest parts is the most tempting mark for Satan. No conflagration is so disastrous and dreadful as the burning down of a man. I have seen the poor wretch weep and groan under the periodical consciousness of the awful destiny before him. I have watched the progress of the fire, and seen self-control give way, and self-respect give way, and regard for the good opinion of others give way, and love of wife and children give way, and hope, the longest and strongest rafter in the structure, give way, and the whole man collapse -- a heap of ghastly, smoldering ruins; a disgrace to his family, and a curse to the community where he lived.\par V. SIN IS LIKE FIRE, BECAUSE IT TURNS EVERYTHING INTO ITS OWN ESSENCE. Not only will fire turn ordinary fuel into fire, but also princely mansions; the most precious gems and diamonds, when brought in contact with fire, are at once transformed into its own nature. There is hardly any object in nature, even the hardest granite, that fire cannot turn into fire. So it is with sin. Its uniform tendency is to make everything like itself over which it gains control -- that is, a curse. When Archimedes, in order to wreak vengeance upon the Romans, brought down the genial rays of the sun by his magic glass and burned up their ships, he only dramatized the universal fact that sin ever strives to turn the greatest blessings of God into the greatest curse.\par VI. SIN IS LIKE FIRE, BECAUSE IT CAN BE RESISTED AND PUT OUT, AND MUST BE, OR IT WILL DESTROY EVERYTHING WITHIN ITS REACH. You cannot set fire to the forest and accomplish the desire of burning down just one acre. So no man can kindle the fire of sin in the forest of his appetites and passions and forecast correctly LVALythe extent of the burning. Sin is like fire, then, because it must be resisted and put out, or it will destroy everything combustible within its reach. Fire, properly resisted, can be put out. So, thank God, the fire of sin can be put out, and God has His firemen to do it.\par \i0 (T. Kelly)\par \cf3\par (Jud 1:24) Now unto him that is able to keep you from falling, and to present \i you\i0 faultless before the presence of his glory with exceeding joy,\par \par \cf1\f1\fs29 Three times in the New Testament praise is given to the God who is able. In \cf2\ul Rom_16:25\cf1\ulnone Paul gives praise to the God who is able to strengthen us. God is the one person who can give us a foundation for life which nothing and no one can ever shake. In \cf2\ul Eph_3:20\cf1\ulnone Paul gives praise to the God who is able to do far more than we can ever ask or even dream of.\par \cf3\f0\fs28\par \cf0 PREVENTIVE RELIGION\par (\cf2\ul Jud_1:24\cf0\ulnone ) Fosdick: Power to see it through.\par \cf2\ul 2Pe_1:5-10\cf0\ulnone\par \par There has been a great change in medicine from the curative to the preventive.\par Public sanitation to prevent epidemics.\par Quarantines \_ national, local and domestic, to ward off contagious diseases.\par Inoculations and vaccinations to bring immunity.\par Periodic health examinations are recommended to forestall trouble.\par These are the signs of the times in medicine.\par \par "An ounce of prevention is worth a pound of cure.\par \par WE NEED THIS IN RELIGION\par \par Man who had fallen into deep sin told Moody and asked him, "Now, Mr. Moody, what would you do if you had gotten into such a situation?" Mr. Moody replied, "I would not have gotten into it."\par \par Christianity is not an ambulance at the bottom of the pit to pick you up when you fall, it is a fence at the top to keep you from falling in the first place!\par \par YET WE EMPHASIZE THE CURATIVE!\par \par Few people note the process by which fires are prevented. They are commonplace, dull aLVALznd drab.\par But when a fire is raging and some poor fellow nearly dies in the flames, that is dramatic! The papers are full of it.\par \par A ship goes down at sea, or a plane goes down from the air. If life is dramatically saved everyone knows about it.\par If that ship had been saved from disaster in the first place, nobody would have known.\par \par I want to make a poster some day, "Kelsey Griffin, saved from..."\par \par Prodigal Son came home! We rejoice! It would have been better if the boy had not left home in the first place. "Now unto Him that is able to keep you from falling."\par \par Why did he not feel the need of sound and healthy faith and character before the crisis?\par \par You cannot build your house on the rocks after the storm breaks.\par \par Many regard Christianity as merely an agency of recovery!\par It is like the ambulance or fire truck. Who has thought of your spare tire lately?\par On ordinary days nobody thinks of them.Only when some disaster strikes!\par \par When a crisis comes you are either ready or you are not ready. It is too late to get ready!\par \par Driver's education we were taught to prepare for an accident.\par Be grounded in the faith before the emergency.\par Gather your resources before the emergency.\par Touch the hem of His garment before the emergency.\par \par I could not forge a check.\par My mind would not function.\par My hands would not work.\par My whole life would rise in conspiracy against the idea.\par \par Men turn to prayer in a time of disaster, only to find that it does not work. Then they want to blame God.\par Daniel would not have been delivered if that was the only prayer he prayed, on the day he was charged not to pray.\par Elijah would not have seen the fire fall from heaven if he had not already built up an altar and fire in his soul.\par Jesus prayed "Not my will, thine be done," a long time before Gethsemane.\par Joseph had said no many times before he got to Potiphar's house. He had alrLVAL{eady built up his resistance.\par \par Some want to pull the shades and call it night.\par \cf1\par \cf0 GOD WILL KEEP (\cf2\ul Jud_1:24\cf0\ulnone )\par You as the apple of His eye (\cf2\ul Psa_17:8\cf0\ulnone )\par Thee in all thy ways (\cf2\ul Psa_91:11\cf0\ulnone )\par Thy foot from being taken (\cf2\ul Pro_3:26\cf0\ulnone )\par As the shepherd does his flock (\cf2\ul 1Sa_2:9\cf0\ulnone \cf2\ul Jer_31:10\cf0\ulnone )\par From the hour of temptation (\cf2\ul Rev_3:10\cf0\ulnone )\par In all places you go (\cf2\ul Gen_28:15\cf0\ulnone )\par What you have committed unto Him (\cf2\ul 2Ti_1:12\cf0\ulnone )\par Your tongue from evil (\cf2\ul Psa_34:13\cf0\ulnone )\par \cf2\ul 1Co_10:13\cf0\ulnone No temptation has taken you but what is common to man\par \cf2\ul Exo_23:20\cf0\ulnone He will send His angels\par \cf2\ul Job_14:13\cf0\ulnone Even in death\par \cf2\ul Psa_12:7\cf0\ulnone He will preserve His own\par \cf2\ul Psa_19:13\cf0\ulnone From presumptious sins\par \cf2\ul Psa_127:1\cf0\ulnone Except the Lord build the house they labor in vain who build it\par \cf2\ul Psa_140:4\cf0\ulnone From the hands of wickedness\par \cf2\ul Pro_6:22\cf0\ulnone When you are asleep\par \cf2\ul Pro_7:5\cf0\ulnone From strange women\par \cf2\ul Isa_26:3\cf0\ulnone In perfect peace\par \par WE ARE TO KEEP SOME THINGS\par \cf2\ul 1Co_9:27\cf0\ulnone I keep under my body\par \cf2\ul Pro_4:23\cf0\ulnone Keep your heart with all diligence\par \cf2\ul Eph_4:3\cf0\ulnone Keep the unity of the Spirit\par \cf2\ul Pro_2:20\cf0\ulnone Righteous paths\par \cf2\ul Pro_3:21\cf0\ulnone Keep sound wisdom\par \cf2\ul Luk_11:28\cf0\ulnone Keep the words of Jesus\par \cf2\ul 1Ti_6:20\cf0\ulnone Keep those things committed to your trust\par \cf2\ul Jud_1:21\cf0\ulnone Keep yourself in the love of God\par \cf2\ul 1Ti_5:22\cf0\ulnone Keep yourself pure\par \cf2\ul Exo_20:8\cf0\ulnone Keep the Sabbath holy\b\par \cf1\b0\par \cf2\ul Eph_3:16\cf1\ulnone\par \cf3\par (Jud 1:25) To the LVAL only wise God our Saviour, \i be\i0 glory and majesty, dominion and power, both now and ever. Amen.\par \par \cf0 God is the only wise. By His wisdom He created all things. That does not mean that man has no wisdom because this God of all wisdom has bestowed the same upon mankind. However man's wisdom is like the candle that loses its splendor when it comes into the sunlight. It shines well in the night when all is darkness but when the true wisdom appears man's wisdom cannot compare.\par \i\par We note one last thing. Usually we associate the word Savior with Jesus Christ, but here Jude attaches it to God. He is not alone in this, for God is often called Savior in the New Testament (\cf2\ul Luk_1:47\cf0\ulnone ; \cf2\ul 1Ti_1:1\cf0\ulnone ; \cf2\ul 1Ti_2:3\cf0\ulnone ; \cf2\ul 1Ti_4:10\cf0\ulnone ; \cf2\ul Tit_1:3\cf0\ulnone ; \cf2\ul Tit_2:10\cf0\ulnone ; \cf2\ul Tit_3:4\cf0\ulnone ). So we end with the great and comforting certainty that at the back of everything there is a God whose name is Savior. The Christian has the joyous certainty that in this world he lives in the love of God and that in the next world he goes to that love. The love of God is at once the atmosphere and the goal of all his living.\i0 (Barclay) \par \par NOTE: This is by a Trinitarian, and I doubt if he understands just how true this is, nor that Jehovah has long ago declared that beside Him there is no Savior (\cf2\ul Isa_43:11\cf0\ulnone ).\par \cf1\par \cf3\par \par \par \fs29\par \fs28\par \fs29\par \pard\sa200\sl276\slmult1\cf0\fs28\par \pard\cf1\fs29\par \pard\sa200\sl276\slmult1\cf0\fs28\par \pard\cf1\f6\fs17\par } LVALӏ}{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Georgia;}{\f1\froman\fprq2\fcharset0 Times New Roman;}{\f2\fnil\fcharset0 Georgia;}{\f3\fnil\fprq2\fcharset0 TITUS Cyberbit Basic;}{\f4\fswiss\fprq2\fcharset0 Arial;}{\f5\fnil\fcharset2 Symbol;}} {\colortbl ;\red255\green0\blue0;\red0\green128\blue0;\red0\green255\blue0;\red0\green0\blue0;\red0\green0\blue255;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\cf1\lang1033\f0\fs28 (1Pe 1:7) That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:\par \par \pard\nowidctlpar\fi-720\li720\qc\cf0\b TRIALS\par \pard\nowidctlpar\fi-720\li720\par \pard\nowidctlpar\fi-360\li360 15.\tab Trials: method of examining endurance or stamina.\par \pard\nowidctlpar TRIALS \cf2\ul\b0 1Pe_1:7 Jos_1:8\cf0\ulnone\b\par \par A temptation or an adversity, the enduring of which proves the merit of an individual's faith. For the Christian, to encounter adversity is to undergo a trial in which his faith is proved either true or false before God, the highest judge. Since many positive things come about through such trials, Christians are urged to rejoice at their occurrence (\cf2\ul\b0 Jam_1:2\cf0\ulnone\b ; \cf2\ul\b0 1Pe_4:13\cf0\ulnone\b ). Christ Himself set the example in how trials should be endured when He defeated Satan's temptations by appealing to the word and will of God (\cf2\ul\b0 Luk_4:1-13\cf0\ulnone\b ).\par \pard\nowidctlpar\fi-720\li720 (Nelson's Illustrated Bible Dictionary)\par \par BIRTH OF \ldblquote PRECIOUS LORD TAKE MY HAND\rdblquote\par Tommy Dorsey\par \pard\nowidctlpar\b0 Back in 1932 I was 32 years old and a fairly new husband. My wife, Nettie, and I were living in a little apartment on Chicago's South side. One hot August afternoon I had to go to St. Louis, where I was to be the featured soloist at a large revival meeting. I didn't want to go. Nettie was in the last month of LVAL~pregnancy with our first child. But a lot of people were expecting me in St. Louis. I kissed Nettie good-bye, clattered downstairs to our Model A and, in a fresh Lake\line Michigan breeze, chugged out of Chicago on Route 66.\line\par However, outside the city, I discovered that in my anxiety at leaving, I had forgotten my music case. I wheeled around and headed back. I found Nettie sleeping peacefully. I hesitated by her bed; something was strongly telling me to stay. But eager to get on my way, and not wanting to disturb Nettie, I shrugged off the feeling and quietly slipped out of the room with my music.\line\par The next night, in the steaming St. Louis heat, the crowd called on me to sing again and again. When I finally sat down, a messenger boy ran up with a Western Union telegram. I ripped open the envelope. Pasted on the yellow sheet were the words: YOUR WIFE JUST DIED.\line\par People were happily singing and clapping around me, but I could hardly keep from crying out. I rushed to a phone and called home. All I could hear on the other end was, "Nettie is dead. Nettie is dead. "When I got back, I learned that Nettie had given birth to a boy. I swung between grief and joy.\line\par Yet that night, the baby died. I buried Nettie and our little boy together, in the same casket. Then I fell apart.\line\par For days I closeted myself. I felt that God had done me an injustice. I didn't want to serve Him any more or write gospel songs. I just wanted to go back to that jazz world I once knew so well. But then, as I hunched alone in that dark apartment those first sad days, I thought back to the afternoon I went to St. Louis. Something kept telling me to stay with Nettie. Was that something God? Oh, if I had paid more attention to Him that day, I would have stayed and been with Nettie when she died. From that moment on I vowed to listen more closely to Him.\line\par But still I was lost in grief. Everyone was kind to me, especially a friend, Professor Fry, who seemed to know what I needed. On theLVAL following Saturday evening he took me up to Malone's Poro College, a neighborhood music school.\line\par It was quiet; the late evening sun crept through the curtained windows. I sat down at the piano and my hands began to browse over the keys. Something happened to me then. I felt at peace. I felt as though I could reach out and touch God. I found myself playing a melody, one into my head\emdash they just seemed to fall into place: \ldblquote Precious Lord, take my hand, lead me on, let me stand, I am tired, I am weak, I am worn,\line Through the storm, through the night lead me on to the light,\line Take my hand, precious Lord, Lead me home.\line\line As the Lord gave me these words and melody, He also healed my spirit. \line I learned that when we are in our deepest grief, when we feel farthest from God, this is when He is closest, and when we are most open to His restoring power. And so I go on living for God willingly and joyfully, until that day comes when He will take my hand and gently lead me home.\par \par \cf2\ul Eze_21:13\cf0\ulnone\par \cf2\ul 2Co_8:2\cf0\ulnone\par \cf2\ul Heb_11:36\cf0\ulnone\par \cf2\ul 1Pe_1:7\cf0\ulnone\par \cf2\ul 1Pe_4:12\cf0\ulnone\par \cf2\ul Gal_4:14\cf0\ulnone\b\par \cf2\ul\b0 Jam_1:12\cf0\ulnone\b\par Exposition of \cf2\ul\b0 Gen_22:1-19\cf0\ulnone\b\par See how definitely God points out to Abraham the son who is to be the means of the great trial of his father's faith: "Take now thy son, thine only son Isaac, whom thou lovest" \cf2\ul\b0 Gen_22:2\cf0\ulnone\b\par \par The needful test had been applied, and Abraham's faith had endured the trial. God knows all things by His divine omniscience, but now He knew, by this severe test and trial which He had applied, that Abraham really loved Him best of all.\par \par Exposition of Job 23\par Here the true Job comes to the front. You get the gracious man once more on his feet. He staggered a little; but, he stands firm now: "When he hath tried me, I shall come forth as gold. So will you, my tried sisLVALter, my afflicted brother. The trial of your faith is but for a time; there will come an end to this furnace-work; and when God has tried you, tested you, and taken away your dross, He will bring you forth, and you will be pure gold, meet for the Master's use.\par \par Exposition of \cf2\ul\b0 Joh_16:16-33\cf0\ulnone\b\par Remember that the disciples were on the verge of great trouble. Their Leader and Friend was about to be taken away from them by a cruel death. They were to be tried as they had never been tried before. The Savior therefore prepared their minds for the trial. I have often noticed that, before a great trouble comes, the Spirit of God secretly comforts in a very remarkable manner those who are to be tried. Perhaps, tonight, without knowing it, we may be near some great affliction or sorrow. If so, may the Lord store us with comfort and strength for the coming hour of need!\par \par Exposition of \cf2\ul\b0 Joh_16:16-33\cf0\ulnone\b\par Exposition of 2 Peter 1\par "And to temperance patience;" or endurance, so that we are able to endure the "trial of cruel mockings" or sharp pains, or fierce persecutions, or the usual afflictions of this life. He is a poor Christian who has no power of endurance; a true Christian must "endure hardness as a good soldier of Jesus Christ" \cf2\ul\b0 2Ti_2:3\cf0\ulnone\b .\par (Spurgeon's Sermons)\par \pard\b0\par It was certainly not material prosperity which Jesus promised his disciples. He in fact promised them trial and tribulation, suffering, persecution and death. Quite certainly Jesus did not think in terms of material rewards.\par \par Jesus offered his men three kinds of trial.\par \par (i) The state would persecute them; they would be brought before councils and kings and governors. Long before this Aristotle had wondered if a good man could ever really be a good citizen, for, he said, it was the duty of the citizen ever to support and to obey the state, and there were times when the good man would find that impossible. When ChriLVALst's men were brought to court and to judgment, they were not to worry about what they would say; for God would give them words. "I will be with your mouth and teach you what you shall speak," God had promised Moses (\cf2\ul Exo_4:12\cf0\ulnone ). It was not the humiliation which the early Christians dreaded, not even the cruel pain and the agony. But many of them feared that their own unskillfulness in words and defense might injure rather than commend the faith. It is the promise of God that when a man is on trial for his faith, the words will come to him.\par \par (ii) The Church would persecute them; they would be scourged in the synagogues. The Church does not like to be upset, and has its own ways of dealing with disturbers of the peace. The Christians were, and are, those who turn the world upside down (\cf2\ul Act_17:6\cf0\ulnone ). It has often been true that the man with a message from God has had to undergo the hatred and the enmity of a fossilized orthodoxy. \par (iii) The family would persecute them; their nearest and dearest would think them mad, and shut the door against them. Sometimes the Christian is confronted with the hardest choice of all--the choice between obedience to Christ and obedience to kindred and to friends. Jesus warned his men that in the days to come they might well find state and Church and family conjoined against them.\par \par \par THE REASONS FOR THE PERSECUTION OF THE\par KING'S MESSENGER\par \par \cf2\ul Mat_10:16-22\cf0\ulnone (continued)\par \par Looking at things from our own point of view, we find it hard to understand why any government should wish to persecute the Christians, whose only aim was to live in purity, in charity, and in reverence. But in later days the Roman government had what it considered good reason for persecuting the Christians.\par (i) There were certain slanders current about the Christians. They were accused of being cannibals because of the words of the sacrament, which spoke of eating Christ's body and drinking his LVALblood. They were accused of immorality because the title of their weekly feast was the agape (GSN0026), the love feast. They were accused of incendiarism because of the pictures which the Christian preachers drew of the coming of the end of the world. They were accused of being disloyal and disaffected citizens because they would not take the oath to the godhead of the Emperor.\par \par (ii) It is doubtful if even the heathen really believed these slanderous charges. But there were other charges which were more serious. The Christians were accused of "tampering with family relationships." It was the truth that Christianity often split families, as we have seen. And to the heathen, Christianity appeared to be something which divided parents and children, and husbands and wives.\par \par (iii) A real difficulty was the position of slaves in the Christian Church. In the Roman Empire there were 60,000,000 slaves. It was always one of the terrors of the Empire that these slaves might rise in revolt. If the structure of the Empire was to remain intact they must be kept in their place; nothing must be done by anyone to encourage them to rebel, or the consequences might be terrible beyond imagining.\par \par Now the Christian Church made no attempt to free the slaves, or to condemn slavery; but it did, within the Church at least, treat the slaves as equals. Clement of Alexandria pleaded that "slaves are like ourselves," and the golden rule applied to them. Lactantius wrote: "Slaves are not slaves to us. We deem them brothers after the Spirit, in religion fellow-servants." It is a notable fact that, although there were thousands of slaves in the Christian Church, the inscription slave is never met with in the Roman Christian tombs.\par \par Worse than that, it was perfectly possible for a slave to hold high office in the Christian Church. In the early second century two bishops of Rome, Callistus and Pius, had been slaves. And it was not uncommon for elders and deacons to be slaves.\par \par LVAL And still worse, in A.D. 220 Callistus, who, as we have seen, had been a slave, declared that henceforth the Christian Church would sanction the marriage of a highborn girl to a freed man, a marriage which was in fact illegal under Roman law, and, therefore, not a marriage at all.\par \par In its treatment of slaves the Christian Church must necessarily have seemed to the Roman authorities a force which was disrupting the very basis of civilization, and threatening the very existence of the Empire by giving slaves a position which they should never have had, as Roman law saw it.\par \par (iv) There is no doubt that Christianity seriously affected certain vested interests connected with heathen religion. When Christianity came to Ephesus, the trade of the silversmiths was dealt a mortal blow, for far fewer desired to buy the images which they fashioned (\cf2\ul Act_19:24-27\cf0\ulnone ). Pliny was governor of Bithynia in the reign of Trajan, and in a letter to the Emperor (Pliny: Letters, 10: 96) he tells how he had taken steps to check the rapid growth of Christianity so that "the temples which had been deserted now begin to be frequented; the sacred festivals, after a long intermission, are revived; while there is a general demand for sacrificial animals, which for some time past have met with few purchasers." It is clear that the spread of Christianity meant the abolition of certain trades and activities; and those who lost their trade and lost their money not unnaturally resented it.\par \par Christianity preaches a view of man which no totalitarian state can accept. Christianity deliberately aims to obliterate certain trades and professions and ways of making money. It still does\emdash and therefore the Christian is still liable to persecution for his faith.\par (Barclay)\par \par \cf2\ul 1Pe_1:7\cf3\ulnone\b How could the trial of faith be more precious than gold since gold is so necessary for this life?\par \cf0\b0\par \cf1 (1Pe 1:8) Whom having not seen, ye love; in whom, LVALthough now ye see \i him\i0 not, yet believing, ye rejoice with joy unspeakable and full of glory:\par \pard\ri90\par \cf0 This was the case of Rebekah. She went out to the well to obtain water and found a husband. Not only a husband but one of the richest men of the day. She heard the story from Abraham's servant and believed him. When she was asked if she would go to him she readily agreed and went to marry one she had never seen and what she found far exceeded her expectations. Such is the case of the Christians in following Jesus.\b\par \pard\cf1\b0\par \cf3\b 1Pe 1:8 What other Bible characters were an example of loving God and having faith in God in spite of adverse circumstances?\par \cf1\b0\par (1Pe 1:9) Receiving the end of your faith, \i even\i0 the salvation of \i your\i0 souls.\par \par \cf0 We have the earnest of that salvation already and rejoice in the blessings of that much, but are confident that what awaits us is beyond the imagination. There will come a final reward of our faith when Jesus returns. \par \par \i Receiving\emdash the salvation of your souls; eternal life begins in the soul with the beginning of faith in Christ, which has this for its end; though the full possession of it is reserved for the life to come. God never sends trials on his people, or allows snares to beset them, except when their good requires it. Their faith often needs to be tried, to show whether it is genuine; and when these tests prove that it is, and that its end will be salvation, this greatly increases their joy.\i0 (Family Bible)\par \cf1\par \cf3\b 1Pe 1:9 What is the difference in the way salvation is used here and present salvation?\par \cf1\b0\par (1Pe 1:10) Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace \i that should come\i0 unto you:\par \par \cf0 They prophesied of every aspect of Christ from His birth to His death and resurrection, but had no idea who it was they spoke of. Thus they searched diligently to understandLVAL their own prophecies. They could not however for this was the mystery that was to be kept hidden until the church came into being (\cf2\ul Rom_16:25-26\cf0\ulnone ). What they revealed was for our benefit (\cf2\ul Rom_15:4\cf0\ulnone ; \cf2\ul 1Co_10:6\cf0\ulnone ; \cf2\ul 1Co_10:11\cf0\ulnone ).\par \cf1\par (1Pe 1:11) Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.\par \par \cf0 Notice this is all done by the Spirit. The Bible was not written from the human element alone, but each prophet or writer was writing as the Spirit of God was orchestrating what was to be recorded in the drama of redemption. We may speak of a collection of 66 book, but it is really only one book with many authors. \par \cf4\fs23\par \i\fs29 Peter tells us that in the prophets' case it was "the Spirit of Christ that was in them"; and in the apostles' case, "the Holy Ghost sent down from heaven." This appears clear from the very nature of the work. Before a being can draw a correct picture of another he must have two things\emdash a correct image of the subject in his own mind, and the proper skill correctly to transfer that image to the canvas.\par The character of the subject. How did the prophets and apostles get a conception of Him whom they here depict?\emdash a character so thoroughly unique, so entirely adverse to a priori impression and observation too! The highest virtue associated with the greatest suffering; the most despised man in personal connection with God. Things so contrary meeting in the same one life, render the idea of man creating such a history out of his own imagination all but absurd. The "Spirit of Christ," within them, gave them an image of some strange personage, but they knew not of whom. \i0 (D. Thomas, D. D.)\par \par \cf3\b 1Pe 1:11 Which particular prophets could he have been referring to?\cf4\b0 (\cf2\ul Dan_9:1-19\cf4\ulnone ; \cf2\ul Dan_9:20-27\cf4\LVALulnone ; \cf2\ul Dan_12:5-13\cf4\ulnone ; \cf2\ul Hab_2:1-4\cf4\ulnone ; apocraphal 4Ezra Enoch).\par \cf0\f1\fs24\par \cf1\f0\fs28 (1Pe 1:12) Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.\par \par \cf0 Notice this is all done by the Spirit. The Bible was not written from the human element alone, but each prophet or writer was writing as the Spirit of God was orchestrating what was to be recorded in the drama of redemption. We may speak of a collection of 66 book, but it is really only one book with many authors. \par \cf4\fs23\par \i\fs29 Peter tells us that in the prophets' case it was "the Spirit of Christ that was in them"; and in the apostles' case, "the Holy Ghost sent down from heaven." This appears clear from the very nature of the work. Before a being can draw a correct picture of another he must have two things\emdash a correct image of the subject in his own mind, and the proper skill correctly to transfer that image to the canvas.\par The character of the subject. How did the prophets and apostles get a conception of Him whom they here depict?\emdash a character so thoroughly unique, so entirely adverse to a priori impression and observation too! The highest virtue associated with the greatest suffering; the most despised man in personal connection with God. Things so contrary meeting in the same one life, render the idea of man creating such a history out of his own imagination all but absurd. The "Spirit of Christ," within them, gave them an image of some strange personage, but they knew not of whom. \i0 (D. Thomas, D. D.)\par \par \cf3\b 1Pe 1:12 Why do you think the angels desired to look into this?\par \cf4\b0\par \pard\qc\cf2\ul\f1\fs24 1Pe_1:13-21\cf0\ulnone\par \scaps\fs22 Analysis:\scaps0\emdash Exhortations to firmness and sobriety, to holiness in mind anLVALd conversation, to filial reverence of God,\emdash all founded on love and gratitude for the precious redemption by the blood of Christ.\fs24\par \pard\cf4\f0\fs29\par \cf1\fs28 (\cf2\ul 1Pe_1:13\cf1\ulnone ) Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;\par \par \pard\ri90\cf0 Our minds need to be kept braced up and ready for work. We need to be cautious, watching on all sides lest we be snared unaware. We should examine carefully all circumstances that might affect our hope of the grace of God. We cannot afford to be distracted so that when Jesus appears we will be ready to meet Him.\par \pard\cf1\par \cf3\b 1Pe 1:13 Why do you think this admonition is necessary especially in our own day?\par \cf1\b0\par (1Pe 1:14) As obedient children, not fashioning yourselves according to the former lusts in your ignorance:\par \par \cf0 Just like Paul spoke of children of disobedience (\cf2\ul Eph_2:1-2\cf0\ulnone ), Peter speaks of children of obedience. The idea is of a relation between child and parent. So these children of obedience are those who belong to obedience as a child to his mother. Obedience is part of their nature. On the other side are those who take up the likeness of the former lusts, and would then naturally be the children of disobedience.\par \cf1\par (\cf2\ul 1Pe_1:15\cf1\ulnone ) But as he which hath called you is holy, so be ye holy in all manner of conversation;\par \par \cf0 Since you are of the same nature as your parent, be holy because He that called you is holy. Let Him be your example.\par \par \i Holiness is to the spiritual life what health is to the physical life. You like to see a person who is physically fine, robust, and healthy. Well, holiness is to be healthy and robust spiritually. \i0 (J. Vernon McGee)\i\par \cf1\i0\par (1Pe 1:16) Because it is written, Be ye holy; for I am holy.\par \par \pard\qc\cf0\b HOLINESS IN PRACTICAL LIVING\par \pard\fLVALs20 [SEE HOLINESS \cf2\ul Rom_3:3\cf0\ulnone ]\b0\fs28\par HOLY: GK \i Hagios\i0 means separated or consecrated, which involves being pure and complete. HEB \i Kadesh\i0 means set apart for sacred use and not to be used for profane purposes. God is Holy because He is separate from all else and all others. There is none like Him. He is the I AM. \par \par Things considered holy in the Bible were things such as the furniture in the Tabernacle. No man was allowed to touch these articles nor even look upon most of them. When Uzzah touched the holy Ark of the Covenant he died. When Uzziah tried to offer incense he was afflicted with leprosy. When Beltshazzar drank from the holy vessels God wrote upon the wall that he was weighed in the balance and found wanting. \par \par Paul said our body was to be presented to God as a living sacrifice and holy (\cf2\ul Rom_12:1-2\cf0\ulnone ). Thus the body is not to be used for profane purposes. He also said our body was the temple of God (\cf2\ul 1Co_6:19-20\cf0\ulnone ), which is a holy place. Thus everything I do should be for God and in acknowledgement of Him. Even when I work or eat it should be for the benefit of His kingdom and the maintenance of His temple. \par \par We should distinguish between righteousness and holiness. Many times we speak of holiness standards when we mean righteous standards. Paul said our righteousness should lead to holiness (\cf2\ul Rom_6:19\cf0\ulnone ).\par \par \par When I keep righteous standards, it should lead me to be wholly given to God. When all I do in word and deed is for Him I am holy. This may be observed by my righteous acts, but my holy life is within and not always observable. This is what Jesus was dealing with when He said be sure people see your good works and glorify God (\cf2\ul Mat_5:16\cf0\ulnone ), but do not do those things to be seen and receive glory for yourself (\cf2\ul Mat_6:1-4\cf0\ulnone ). \par Selfishness is unholiness and selflessness [and belonging to God] is holiness.\par \par HolineLVALss is the term ascribed to the moral character of God.\par He definitely states He is holy. \cf2\ul 1Pe_1:16\cf0\ulnone \ldblquote Be ye holy, for I am holy.\rdblquote\par \cf2\ul Lev_20:26\cf0\ulnone \ldblquote And ye shall be holy unto me, for I the Lord am holy.\rdblquote\par \par These verses indicate the quality God has within Himself and the quality He desires in the inner nature of every man. \ldblquote Be ye holy.\rdblquote\par \par In man holiness is the transfer of the moral nature of God to man\rquote s inner life whereby he is transformed to become like God\rquote s character.\par \par \cf2\ul 2Pe_1:4\cf4\ulnone\par \cf2\ul Rom_8:28-29\cf0\ulnone ; \cf2\ul 2Co_3:18\cf0\ulnone ; \cf2\ul Col_3:10\cf0\ulnone\par \cf2\ul Heb_12:10\cf0\ulnone \ldblquote Chastened\'85that we may be partakers of His holiness.\rdblquote\par \par Holiness is the essence of God\rquote s being, the purpose of His will, and the standard of His operations.\par \par Holiness is the fountain of truth, the source of all moral standards, the origin of righteousness, and the criterion for all actions of men.\par \par Holiness is the ideal of God\rquote s nature and thus becomes His ideal for the quality of man\rquote s moral nature.\par \par Holiness means you accept God-given authority. Unholy people are lawless, and live on an animal plane. You recognize a sense of accountability and responsibility when you are holy.\par \par Holiness governs your relationship with other people.\par \par You want to look for things that make life stable and secure.\par Holy living is the only thing which frees you of fear, superstition, and wrong philosophies.\par \line Life is real and filled with disappointments, sorrows, adversities, and failures. It is also filled with the opposite. Thus you need a foundation that is stable, secure and enduring. That kind of spiritual foundation gives you stability of purpose, location, and a sense of destiny in all the changes of life.\par \par Our pride is the greatest eLVALnemy to holy living.\par \par FIVE OF THE HARDEST THINGS FOR A PERSON TO SAY\par \pard{\pntext\f5\'B7\tab}{\*\pn\pnlvlblt\pnf5\pnindent360{\pntxtb\'B7}}\fi-360\li360\tx360 I don\rquote t know\par {\pntext\f5\'B7\tab}I was wrong\par {\pntext\f5\'B7\tab}I am sorry\par {\pntext\f5\'B7\tab}I can\rquote t do it\par {\pntext\f5\'B7\tab}I am afraid\par \pard{\pntext\f5\'B7\tab}{\*\pn\pnlvlcont\pnf5\pnindent0{\pntxtb\'B7}}\tx360\par \pard{\pntext\f5\'B7\tab}{\*\pn\pnlvlcont\pnf5\pnindent0{\pntxtb\'B7}}\cf3\b 1Pe 1:16 What does it mean to be holy?\par \cf1\b0{\pntext\f5\'B7\tab}\par {\pntext\f5\'B7\tab}(1Pe 1:17) And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning \i here\i0 in fear:\par {\pntext\f5\'B7\tab}\par \cf4{\pntext\f5\'B7\tab}If there is no fatherly fear within us we cannot honestly pray, "Our Father which art in Heaven," because in reality we do not acknowledge Him as father over us. When I call Him Father I should walk in His statutes. I should conduct myself in the fear of God and confess before the world that I am part of a peculiar covenant relationship with God. A son honors his father (\cf2\ul Mal_1:6\cf4\ulnone ).\i\par {\pntext\f5\'B7\tab}\par {\pntext\f5\'B7\tab}If ye call on the Father; that is, If ye call God your Father, and call upon him by worshipping and owning of him, who without any respect of persons, or any regard had to nations, Jew or Gentile, judgeth of every man now, and will judge every man according to his works hereafter, see that you pass the time of your pilgrimage and sojourning in this world in holy and obedient fear. \par {\pntext\f5\'B7\tab} \par {\pntext\f5\'B7\tab}Learn, 1. That such as call God Father ought to walk in obedience before him as his sons; If ye call on the Father. \par {\pntext\f5\'B7\tab} \par {\pntext\f5\'B7\tab}Learn, 2. That he whom we call Father, is and will be our Judge, not a short-sighted, but a sharp-sighted, Judge, impartial in judgment, judLVALging all persons according to their works, judging all works as they really are, and not as they outwardly appear to be. \par {\pntext\f5\'B7\tab} \par {\pntext\f5\'B7\tab}Learn, 3. That Christians here in this world are but strangers, and their life upon earth a pilgrimage, which they are daily passing. \par {\pntext\f5\'B7\tab} \par {\pntext\f5\'B7\tab}Learn, 4. That the whole time of a Christian's pilgrimage ought to be passed in a holy, cautious, reverential and obedient fear of God: pass the time of your sojourning here in fear. \i0 (Burkitt)\fs23\par \cf1\fs28{\pntext\f5\'B7\tab}\par \cf3\b{\pntext\f5\'B7\tab}1Pe 1:17 What kind of fear is he speaking of?\par \cf1\b0{\pntext\f5\'B7\tab}\par {\pntext\f5\'B7\tab}(\cf2\ul 1Pe_1:18\cf1\ulnone ) Forasmuch as ye know that ye were not redeemed with corruptible things, \i as\i0 silver and gold, from your vain conversation \i received\i0 by tradition from your fathers;\par {\pntext\f5\'B7\tab}\par \cf3\b{\pntext\f5\'B7\tab}1Pe 1:18 What people were redeemed in Bible days and what does that imply in our case?\par \cf1\b0{\pntext\f5\'B7\tab}\par \cf0{\pntext\f5\'B7\tab}We were redeemed as a captive or slave was redeemed. Often someone would pay to procure the life of a captive, or for the liberty of a slave, and Peter says we also were purchased, but not with such corruptible things as metals. We were redeemed by a much more precious material.\cf4\expndtw60\kerning28\b\fs24\par \pard{\pntext\f5\'B7\tab}{\*\pn\pnlvlcont\pnf5\pnindent0{\pntxtb\'B7}}\keepn\ri90\sb360\sa60\qc\fs28 INCORRUPTIBLE THINGS\par \pard{\pntext\f5\'B7\tab}{\*\pn\pnlvlcont\pnf5\pnindent0{\pntxtb\'B7}}\ri90\cf0\expndtw0\kerning0\b0 (\cf2\ul 1Pe_1:18\cf0\ulnone ) "Ye are not redeemed with corruptible things"\par {\pntext\f5\'B7\tab}\par \pard{\pntext\f5\'B7\tab}{\*\pn\pnlvlcont\pnf5\pnindent0{\pntxtb\'B7}}\fi-720\li720\ri90 1.\tab The incorruptible God (\cf2\ul Rom_1:22\cf0\ulnone ).\par {\pntext\f5\'B7\tab}\par {\pntext\f5\'B7\tab}2.\tab The incorruptible Word (\cf2\uLVALl 1Pe_1:23\cf0\ulnone ).\par {\pntext\f5\'B7\tab}\par {\pntext\f5\'B7\tab}3.\tab The incorruptible Ornament (\cf2\ul 1Pe_3:4\cf0\ulnone ).\par {\pntext\f5\'B7\tab}\par {\pntext\f5\'B7\tab}4.\tab The incorruptible Love (\cf2\ul Eph_6:24\cf0\ulnone ).\par {\pntext\f5\'B7\tab}\par {\pntext\f5\'B7\tab}5.\tab The incorruptible Inheritance (\cf2\ul 1Pe_1:3-4\cf0\ulnone ).\par {\pntext\f5\'B7\tab}\par {\pntext\f5\'B7\tab}6.\tab The incorruptible Body (\cf2\ul 1Co_15:51\cf0\ulnone ).\par \pard{\pntext\f5\'B7\tab}{\*\pn\pnlvlcont\pnf5\pnindent0{\pntxtb\'B7}}\cf1\par {\pntext\f5\'B7\tab}(1Pe 1:19) But with the precious blood of Christ, as of a lamb without blemish and without spot:\par {\pntext\f5\'B7\tab}\par \cf3\b{\pntext\f5\'B7\tab}1Pe 1:19 What makes something precious?\par \cf1\b0{\pntext\f5\'B7\tab}\par \cf0{\pntext\f5\'B7\tab}PRECIOUS\par {\pntext\f5\'B7\tab}Rare\par {\pntext\f5\'B7\tab}Durable\par {\pntext\f5\'B7\tab}Need fulfilling\b\par \b0{\pntext\f5\'B7\tab}We have cleansers that will remove the stains from all sorts of materials but there are none that will cleanse from sin. But the precious blood of Jesus will remove the scarlet stains of sin so we are white as snow, and though they are red like crimson they will become like wool (\cf2\ul Isa_1:18-19\cf0\ulnone ).\par \pard{\pntext\f5\'B7\tab}{\*\pn\pnlvlcont\pnf5\pnindent0{\pntxtb\'B7}}\keepn\ri90\sb360\sa60\qc\cf4\expndtw60\kerning28\b LOST WITHOUT\cf0\expndtw0\kerning0\b0\par \pard{\pntext\f5\'B7\tab}{\*\pn\pnlvlcont\pnf5\pnindent0{\pntxtb\'B7}}\ri90\par \pard{\pntext\f5\'B7\tab}{\*\pn\pnlvlcont\pnf5\pnindent0{\pntxtb\'B7}}\fi-720\li720\ri90 1.\tab The precious blood of Christ (\cf2\ul 1Pe_1:19\cf0\ulnone ).\par {\pntext\f5\'B7\tab}\par {\pntext\f5\'B7\tab}2.\tab The peace of God (Colossians 1:20).\par {\pntext\f5\'B7\tab}\par {\pntext\f5\'B7\tab}3.\tab The pardon from God (Hebrews 9:22).\par {\pntext\f5\'B7\tab}\par {\pntext\f5\'B7\tab}4.\tab Praise to God (Hebrews 13:15).\par {\pntext\f5\'B7\tab}\par {\pntext\f5LVAL\'B7\tab}5.\tab Our portion (2 Thessalonians 1:9).\par {\pntext\f5\'B7\tab}\par {\pntext\f5\'B7\tab}6.\tab If polluted by sin (Revelation 22:15)\par \pard{\pntext\f5\'B7\tab}{\*\pn\pnlvlcont\pnf5\pnindent0{\pntxtb\'B7}}\cf1\par {\pntext\f5\'B7\tab}(\cf2\ul 1Pe_1:20\cf1\ulnone ) Who verily was foreordained before the foundation of the world, but was manifest in these last times for you,\par {\pntext\f5\'B7\tab}\par \cf0\f2{\pntext\f5\'B7\tab}Christ's sacrifice for our sins was not an afterthought, not something God decided to do when the world spun out of control. \cf1\f0\par \pard\cf2\ul Mic_5:2\par Rev_13:8\cf0\ulnone\par \f2 The Cross of Christ was not an ambulance sent to a wreck. \par \cf5\b When was He foreordained [pro-ginosko] planned and decreed? Before the foundation of the world! \par When was He manifest? In these last times! When the word became flesh (\ul Joh_1:14\ulnone ; \ul Gal_4:4\ulnone ). So the OT appearances were not the Son of God!\par \cf1\b0\f0\par (\cf2\ul 1Pe_1:21\cf1\ulnone ) Who by [\cf5 because of \cf2\ul\f2 Joh_5:24\cf0\ulnone , \cf2\ul Joh_14:6\cf1\ulnone\f0 ] him [\cf5 this crucified Messiah\cf1 ] do believe [\cf5 habitually trust in, adhere to, rely on\cf1 ] in God, that raised him up from the dead, and gave [\cf5 invested\cf1 ] him glory [\cf5 unimaginable splendor \cf2\ul 1Pe_1:11; Mat_28:18; Php_2:9-11\cf1\ulnone ]; that your faith [\cf5 trust \cf2\ul Psa_146:3-5\cf1\ulnone ] and hope [\cf5 confidence, expectation\cf1 ] might be [\cf5 fixed,\cf1 \cf5 centered, rest\cf1 ] in God [\cf5 continuously\cf1 ]. [\cf5 you know you have a future in God\cf1 ]\par \par \cf4\fs29 The resurrection of Jesus Christ is the greatest hope of the Christian that he too will someday arise from the dead. The kings of this earth live for glory and honor but the grave puts an end to their pomp. They may have been mighty in battle and have many trophies to show for their conquests but the grave is a termination of their victorious life. However the grave was the catalyst LVALto Jesus greatest victory.\par \cf0\b\fs28\par by him\b0\emdash\i Compare "the faith which is by Him," \cf2\ul Act_3:16\cf0\ulnone . Through Christ: His Spirit, obtained for us in His resurrection and ascension, enabling us to believe. This verse excludes all who do not "by Him believe in God," and includes all of every age and clime that do. Literally, "are believers in God." "To believe IN (Greek, 'eis') God" expresses an internal trust: "by believing to love God, going INTO Him, and cleaving to Him, incorporated into His members. By this faith the ungodly is justified, so that thenceforth faith itself begins to work by love" [P. LOMBARD]. To believe ON (Greek, "epi," or dative case) God expresses the confidence, which grounds itself on God, reposing on Him. "Faith IN (Greek, 'en') His blood" (\cf2\ul Rom_3:25\cf0\ulnone ) implies that His blood is the element IN which faith has its proper and abiding place. Compare with this verse, \cf2\ul Act_20:21\cf0\ulnone , "Repentance toward (Greek, 'eis,' 'into,' turning towards and going into) God and faith toward (Greek, 'eis,' 'into') Christ": where, as there is but one article to both repentance and faith, the two are inseparably joined as together forming one truth; where "repentance" is, there "faith" is; when one knows God spiritually, then he must know Jesus by whom alone we can come to God. In Christ we have life: if we have not the doctrine of Christ, we have not God. The only living way to God is through Jesus and His sacrifice. \i0 (JFB)\par \par \cf3\b 1Pe 1:21 What is involved in faith or believing on Jesus? In other words how far does believing that is acceptable go beyond mere mental acceptance?\par \cf1\b0\par \pard\qc\cf2\ul\f1\fs24 1Pe_1:22-25\cf0\ulnone\par \scaps\fs22 Analysis:\scaps0\emdash Exhortation to pure and fervent brotherly love, as characteristic of those who have been born to love by the life-seed of the eternal word.\fs24\par \pard\cf1\f0\fs28\par (\cf2\ul 1Pe_1:22\cf1\ulnone ) Seeing ye have purified your souls inLVAL obeying the truth [\cf5 being ruled by what is true\cf1 ] through the Spirit unto unfeigned [\cf5 non-hypocritical, sincere\cf1 ] love of the brethren [\cf5 without deceit\cf1 ], \i see that ye\i0 love one another with a pure heart fervently [\cf5 deeply, intensely, heartily, steadily, as if your life depended on it\cf1 ]:\par \par \cf3\b 1Pe 1:22 What is unfeigned [an-oo-pok'-ree-tos] love? Do you know the origin of the word sincere?\par \cf1\b0\par \pard\nowidctlpar\qc\cf0\b SINCERITY OR HYPOCRISY\par \pard\nowidctlpar\par \pard\nowidctlpar\fi-360\li360 22.\tab Sincerity: honesty of mind; without hypocrisy\par \pard\nowidctlpar SINCERITY \cf2\ul\b0 1Pe_1:22 Jos_1:8\cf0\ulnone\b\par \pard\fi-180\li180\b0\bullet\tab HAVING MOTIVES THAT ARE TRANSPARENT.\par \bullet\tab DOING THINGS BECAUSE I DESIRE GOD'S GAIN AND FEAR LOSS OF HIS REPUTATION.\par \bullet\tab HAVING A GENUINE CONCERN FOR BENEFITING THE LIVES OF OTHERS.\par \pard\tx360\par \pard\fi-360\li360 a. \tab When purchasing a gift, do you do so after considering what they gave you?\par \par b. \tab Do you enjoy doing things which will go unnoticed as an expression of faithfulness and love for another?\par \par c. \tab Who are you excited about helping to make others successful?\par \par d. \tab Do you invite prominent people to your home to enhance your reputation?\par \par \pard\nowidctlpar NT:1506\par eilikrines (i-lik-ree-nace'); from heile (the sun's ray) and NT:2919; (krino) judged by sunlight, i.e. tested as genuine (figuratively):\par \par Our English word sincere is originally from Latin, meaning without wax. \i sin\i0 means without. \i cere\i0 means wax.\par Busts were sold on the streets and wax often put in the crevices to hide the defects.\par \par \cf2\ul Phi_1:10\cf0\ulnone\par \cf2\ul 2Pe_3:1\cf0\ulnone\par \par \pard There is only one way in which a man's sincerity can be proved, and that is by his practice. \par \par \pard\nowidctlpar\cf2\ul 1Pe_2:2\cf0\ulnone As newborn babes, desire the \uLVALl\i sincere\ulnone\i0 \{\ul\i adolos\ulnone\i0 = undeceitful, unadulterated\} milk of the word, that ye may grow thereby:\par \pard \par \cf2\ul 2Co_1:12-14\cf0\ulnone\par \par OUR ONLY BOAST\par \par The only boast we make is this\emdash and it is backed by the witness of our conscience\emdash that in the world we have behaved ourselves with the holiness and the purity of God, not with a wisdom dominated by human motives, but with the grace of God, and especially so towards you. We have written no other things to you than those which you read and understand, and I hope that you will go on to understand even their deepest meanings and significances, just as you have already understood them at least in part, because we are your boast, as you are ours, in the day of Christ.\par \par Here we begin to catch the undertones of the accusations that the Corinthians were leveling against Paul and of the slanders with which they were trying to besmirch him.\par \par (i) They must have been saying that there was more in Paul's conduct than met the eye. His answer is that he has lived with the holiness and the purity of God. There were no hidden actions in Paul's life. We might well add a new beatitude to the list, "Blessed is the man who has nothing to hide." It is an old jest to tell of how a man went from door to door saying, "Flee! All is discovered!" and how the most unlikely people fled. It is said that once an architect offered to build a Greek philosopher a house so constructed that it would be impossible to see into it. "I will give you double your fee," said the philosopher, "if you will build me a house into every room of which everyone can see." The word Paul uses for purity (eilikrineia, GSN1505) is most interesting. It may describe something which can bear the test of being held up to the light of the sun and looked at with the sun shining through it.\par Happy is the man whose every action will bear the light of day and who, like Paul, can claim that there are no hidden actions inLVAL his life. \par \par Jesus said the same. \par \cf2\ul Joh_18:20-21\par \cf0\ulnone\par (ii) There were those who were attributing hidden motives to Paul. His answer is that his whole conduct is dominated, not by calculating shrewdness, but by the grace of God. There were no hidden motives in Paul's life. Burns in another connection points out the difficulty of discovering "the moving why they did it." If we are honest, we will have to admit that we seldom do anything with absolutely unmixed motives. Even when we do something fine, there may be entangled with it motives of prudence, of prestige, of self-display, of fear, of calculation. Men may never see these motives, but, as Thomas Aquinas said, "Man regards the deed but God sees the intention." Purity of action may be difficult, but purity of motive is still more difficult. Such purity can come to us only when we too can say that our old self has died and Christ lives in us.\par \par Thus Jesus would say in \cf2\ul Mat_5:15\cf0\ulnone let your light so shine that men might see, and in \cf2\ul Mat_6:1\cf0\ulnone do not do your deeds to be seen.\par \par Judas said, \ldblquote Why was not this sold and the money given to the poor.\rdblquote \par \par Putin has bought the only free press in Russia, so that now it is state run. Yet he claims to proclaim freedom and democracy. He is listed as one of the ten greatest persecutors of journalists.\par \par \cf2\ul Tit_1:16\cf4\ulnone\par \cf0\par (iii) There were those who said that Paul in his letters did not quite mean what he said. His answer was that there were no hidden meanings in his words. Words are odd things. A man may use them to reveal his thoughts or equally to conceal them. Few of us can honestly say that we mean to the full every word we say. We may say a thing because it is the right thing to say; we may say it for the sake of being agreeable; we may say it for the sake of avoiding trouble. James, who saw the dangers of the tongue more clearly than any man, said, "If anLVALy one makes no mistakes in what he says he is a perfect man." (\cf2\ul Jam_3:2\cf0\ulnone )\par \par In Paul's life there were no hidden actions, no hidden motives and no hidden meanings. That is indeed something to aim at.\par \pard\nowidctlpar\par \pard\cf2\ul 2Co_13:5-7\cf0\ulnone \par KJV AMP\par \par Greek \{\ul Dokamos\ulnone\} means to pass the test. It is genuine. A word used of currency. It is approved and acceptable.\par \{\ul adokamos\ulnone\} means it is unfit. It does not pass the test. It is counterfeit. Translated reprobate.\par \par Three words used here. \par \b EXAMINE\b0 which is to test the condition of, to inspect closely, to scrutinize. To question to determine the progress or fitness.\par \par \b PROVE\b0 which is to find out by experience, to demonstrate. To test the genuineness of. Know the worth or quality. Compare against a standard.\par \par \b KNOW\b0 which is to recognize the nature of. To have an experience with. To be convinced of or certain about.\par \par The Greek for one who has stood the test is dokimos (GSN1384), which describes anything which has been tested and is fit for service. For instance, it describes gold or silver which has been purified of all alloy in the fire. It is therefore the word for money which is genuine, or, as we would say, sterling. It is the word used for a stone which is fit to be fitted into its place in a building. A stone with a flaw in it was marked with a capital A, standing for adokimastos (compare 0096), which means tested and found wanting. Timothy was to be tested that he might be a fit weapon for the work of Christ, and therefore a workman who had no need to be ashamed.\par \pard\nowidctlpar\par \pard\sa80\tx720\tx1440\tx2160\tx7200\cf5\b SINCERE - SINCERITY\par \pard\fi-547\li547\tx360\tx7200\cf0\b0\bullet \b Duty.\b0\par \pard\fi-547\li907\tx720\tx7200\bullet \b The church must clean out all leaven of sin\emdash in sincerity and truth.\b0 \super\'a7 \cf2\ul\nosupersub 1Co_5:8\cf0\ulnoLVALne\par \bullet \b To approve the best things in order to be sincere and blameless.\b0 \super\'a7\nosupersub\v \cf2\ul\v0 Phi_1:10\cf0\ulnone\par \bullet \b To desire the sincere, pure milk of God\rquote s Word.\b0 \super\'a7\cf2\ul\nosupersub 1Pe_2:2-3\cf0\ulnone\par \bullet \b To live in holiness and godly sincerity. \super\b0\'a7\cf2\ul\nosupersub 2Co_1:12\cf0\ulnone\par \bullet \b To love in sincerity and to show it.\b0 \super\'a7\cf2\ul\nosupersub 2Co_8:8\cf0\ulnone , cp. \super\'a7\cf2\ul\nosupersub 1Jo_3:18\cf0\ulnone\par \bullet \b To preach and teach the Word of God in sincerity. \super\b0\'a7\cf2\ul\nosupersub 2Co_2:17\cf0\ulnone , cp. \super\'a7\cf2\ul\nosupersub 1Th_2:3-4\cf0\ulnone\par \bullet \b To show sincerity, purity in doctrine.\b0 \super\'a7\cf2\ul\nosupersub Tit_2:6-7\cf0\ulnone\par \pard\fi-547\li547\tx360\tx7200\bullet \b Meaning.\b0 \super\'a7\cf2\ul\nosupersub 2Co_1:12\cf0\ulnone ; \super\'a7\cf2\ul\nosupersub Phi_1:9-10\cf0\ulnone ; \super\'a7\cf2\ul\nosupersub 1Pe_2:2-3\cf0\ulnone\par \pard\kerning28\b\caps\par \cf1\kerning0\b0\caps0\par (1Pe 1:23) Being born again (\cf2\ul Joh_1:13\cf1\ulnone ), not of corruptible seed [\cf5\f2 not to a life that will quickly end\cf1\f0 ], but of incorruptible, by the [\cf5\f2 through the living and eternal\cf1\f0 ] word of God (\cf2\ul Jas_1:18 \cf5\ulnone\i\f3 Bo\'falomai\i0\f2 expresses also the inward predisposition and bent from which active volition proceeds\cf1\f0 ), which liveth and abideth for ever.\par \pard\fi-360\li360\cf5\f2 This new life did not come from something that dies. It came from something that cannot die. You were born again through God\rquote s living message that continues forever. \f4\fs20 The live, permanent Word of the living God has given you his own indestructible heredity\f2\fs28\par \pard\cf1\f0\par \cf4\fs29 The new birth is a supernatural change that must be accomplished from above. The lower nature cannot rise into the higher. There has to be a born again experience from LVALthe higher to the lower (\cf2\ul Joh_3:5\cf4\ulnone ). This change transforms us into the image of Jesus Christ (\cf2\ul 2Co_3:18\cf4\ulnone ) and makes us a new creation (\cf2\ul 2Co_5:17\cf4\ulnone ). It is a permanent change unlike the moving of the Holy Spirit in the Old Testament.\par \cf1\fs28\par \cf2\ul 1Pe_1:23\cf3\ulnone\b How does the Word of God beget you or give you birth?\par \pard\fi-180\li180\cf0\b0\f2 The Bible is like dew (\cf2\ul Deu_32:2\cf0\ulnone ).\par The Bible is like fire (\cf2\ul Jer_20:9\cf0\ulnone ).\par The Bible is like gold (\cf2\ul Psa_19:10\cf0\ulnone ).\par The Bible is like a hammer (\cf2\ul Jer_23:29\cf0\ulnone ).\par The Bible is like honey (\cf2\ul Psa_19:10\cf0\ulnone ).\par The Bible is like a light (\cf2\ul 2Pe_1:19\cf0\ulnone ).\par The Bible is like meat (\cf2\ul Heb_5:14\cf0\ulnone ).\par The Bible is like milk (\cf2\ul 1Pe_2:2\cf0\ulnone ).\par The Bible is like a mirror (\cf2\ul Jam_1:23\cf0\ulnone ).\par The Bible is like a net (\cf2\ul Mat_13:47\cf0\ulnone ).\par The Bible is like rain (\cf2\ul Deu_32:2\cf0\ulnone ).\par The Bible is like a seed (\cf2\ul Luk_8:11\cf0\ulnone ).\par The Bible is like snow (\cf2\ul Isa_55:10-11\cf0\ulnone ).\par The Bible is like a sword (\cf2\ul Eph_6:17\cf0\ulnone ).\par The Bible is like water (\cf2\ul Eph_5:26\cf0\ulnone ).\par The Bible is like a lamp (\cf2\ul Psa_119:105\cf0\ulnone )\par \pard\cf1\f0\par (1Pe 1:24) For all flesh \i is\i0 as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away:\par \par \cf0 In contrast to the word of God that is forever, the flesh soon fades away like a flower. That is why we need a heavenly birth, because this fleshly birth is not permanent and the heavenly one is. There is no stability in anything that man does or produces.\par \cf4\fs23\par \pard\sa120\cf0\i\fs28 Quoting \cf2\ul Isa_40:6-8\cf0\ulnone , Peter reminds believers that everything in this life\emdash possessions, accomplishments, peopLVALle\emdash will eventually fade away and disappear. Only God's will, word, and work are permanent. We must stop grasping the temporary and begin focusing our time, money, and energy on the permanent: the Word of God and our eternal life in Christ.\i0 (LASB)\cf1\par \pard\par (1Pe 1:25) But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.\par \par \cf0 That word is called a seed which is planted in the heart and brings forth fruit to eternal life. It is a seed that has life and energy locked within, and cannot be obtained without meditation. It is opposite to the frailty. It never changes. It alone can make us everlasting. It changes our vile body to be made like unto His incorruptible body.\par \cf4\fs23\par \cf2\ul\fs28 Jos_1:8\cf1\ulnone\par \par \fs29\par \pard\sa200\sl276\slmult1\cf0\fs28\par \pard\cf4\f2\fs29\par } LVALӏ{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Georgia;}{\f1\fnil\fcharset0 Georgia;}{\f2\froman\fprq2\fcharset0 Times New Roman;}{\f3\fnil\fcharset2 Symbol;}} {\colortbl ;\red255\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\cf1\lang1033\f0\fs28 (\cf2\ul Jas_3:17\cf1\ulnone ) But the wisdom that is from above is first pure, then peaceable, gentle, \i and\i0 easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.\par \pard\fi216\sa60\cf0\b the wisdom:\b0 \cf2\ul Jam_3:15\cf0\ulnone , \cf2\ul Jam_1:5\cf0\ulnone , \cf2\ul Jam_1:17\cf0\ulnone ; \cf2\ul Gen_41:38\cf0\ulnone , \cf2\ul Gen_41:39\cf0\ulnone ; \cf2\ul Exo_36:2\cf0\ulnone ; \cf2\ul 1Ki_3:9\cf0\ulnone , \cf2\ul 1Ki_3:12\cf0\ulnone , \cf2\ul 1Ki_3:28\cf0\ulnone ; \cf2\ul 1Ch_22:12\cf0\ulnone ; \cf2\ul Job_28:12\cf0\ulnone , \cf2\ul Job_28:23\cf0\ulnone , \cf2\ul Job_28:28\cf0\ulnone ; \cf2\ul Pro_2:6\cf0\ulnone ; \cf2\ul Isa_11:2\cf0\ulnone , \cf2\ul Isa_11:3\cf0\ulnone ; \cf2\ul Dan_1:17\cf0\ulnone ; \cf2\ul Luk_21:15\cf0\ulnone ; \cf2\ul 1Co_2:6\cf0\ulnone , \cf2\ul 1Co_2:7\cf0\ulnone ; \cf2\ul 1Co_12:8\cf0\ulnone \par \b first:\b0 \cf2\ul Jam_4:8\cf0\ulnone ; \cf2\ul Mal_3:3\cf0\ulnone ; \cf2\ul Mat_5:8\cf0\ulnone ; \cf2\ul Phi_4:8\cf0\ulnone ; \cf2\ul Tit_1:15\cf0\ulnone ; \cf2\ul 1Jo_3:3\cf0\ulnone \par \b peaceable:\b0 \cf2\ul 1Ch_22:9\cf0\ulnone *marg. \cf2\ul Isa_2:4\cf0\ulnone , \cf2\ul Isa_9:6\cf0\ulnone , \cf2\ul Isa_9:7\cf0\ulnone , \cf2\ul Isa_11:2-9\cf0\ulnone , \cf2\ul Isa_32:15-17\cf0\ulnone ; \cf2\ul Rom_12:18\cf0\ulnone ; \cf2\ul Heb_12:14\cf0\ulnone \par \b gentle:\b0 \cf2\ul Isa_40:11\cf0\ulnone ; \cf2\ul 1Co_13:4-7\cf0\ulnone ; \cf2\ul 2Co_10:1\cf0\ulnone ; \cf2\ul Gal_5:22\cf0\ulnone , \cf2\ul Gal_5:23\cf0\ulnone ; \cf2\ul Eph_5:9\cf0\ulnone ; \cf2\ul 1Th_2:7\cf0\ulnone ; \cf2\ul 2Ti_2:24\cf0\ulnone ; \cf2\ul Tit_3:2\cf0\ulnone \par \b full:\b0 \cf2\ul Joh_LVAL1:14\cf0\ulnone ; \cf2\ul Act_9:36\cf0\ulnone , \cf2\ul Act_11:24\cf0\ulnone ; \cf2\ul Rom_15:14\cf0\ulnone ; \cf2\ul 2Co_9:10\cf0\ulnone ; \cf2\ul Phi_1:11\cf0\ulnone ; \cf2\ul Col_1:10\cf0\ulnone \par \b without:\b0 \cf2\ul Jam_2:4\cf0\ulnone ; \cf2\ul Mal_2:9\cf0\ulnone ; \cf2\ul 1Ti_5:21\cf0\ulnone \par \b partiality:\b0 or, wrangling\par \b hypocrisy:\b0 \cf2\ul Isa_32:6\cf0\ulnone ; \cf2\ul Mat_23:28\cf0\ulnone ; \cf2\ul Luk_12:1\cf0\ulnone , \cf2\ul Luk_12:2\cf0\ulnone ; \cf2\ul Joh_1:47\cf0\ulnone ; \cf2\ul Rom_12:9\cf0\ulnone ; \cf2\ul 1Pe_1:22\cf0\ulnone , \cf2\ul 1Pe_2:1\cf0\ulnone ; \cf2\ul 1Jo_3:18\cf0\ulnone\par \pard\cf1\par \pard\qc\cf0 WISDOM\par \pard\par WISDOM \cf2\ul Jam_3:17 Jos_1:8\cf0\ulnone\par \cf2\ul Php_1:9-10\cf0\ulnone\emdash And this I pray, that your love may abound yet more and more and extend to its fullest development in knowledge and all keen insight\emdash that is, that your love may [display itself in] greater depth of acquaintance and more comprehensive discernment. So that you may surely learn to sense what is vital, and approve and prize what is excellent and of real value\emdash recognizing the highest and the best, and distinguishing the moral differences. And that you may be untainted and pure and unerring and blameless, that\emdash with hearts sincere and certain and unsullied\emdash you may [approach] the day of Christ, not stumbling nor causing others to stumble). AMP\par \pard\tx360\par \pard{\pntext\f3\'B7\tab}{\*\pn\pnlvlblt\pnf3\pnindent0{\pntxtb\'B7}}\fi-360\li360\tx360 LEARNING TO SEE LIFE FROM GOD'S PERSPECTIVE.\par {\pntext\f3\'B7\tab}RECOGNIZING A CAUSE AND EFFECT RELATIONSHIP IN LIFE.\par {\pntext\f3\'B7\tab}TRACING CONFLICTS TO THEIR ROOT CAUSES.\par {\pntext\f3\'B7\tab}LEARNING HOW TO APPLY PRINCIPLES OF SCRIPTURE TO DAILY SITUATIONS.\par {\pntext\f3\'B7\tab}DISCERNING FALSE PHILOSOPHIES AND NATURAL INCLINATIONS AND REJECTING THEM.\par \pard\tx360\par \pard\fi-360\li360 a.\tab Can you contrast God's principles with nLVALatural inclinations?\par b.\tab Do you know the commands of Christ?\par c.\tab Are you aware that God is watching and weighing every word, thought, action, and attitude?\par d.\tab Do you have a godly hatred of evil and a genuine love for sinners?\par e. Do you love those who reprove you?\par f. \tab Do you record the insights of wisdom God gives you?\par g. Have you asked God for wisdom and treasured it more than gold?\par h. Do you seek instruction of wise men and reject the teaching of fools?\par i. \tab Are you slow to answer and swift to hear?\par \pard\par The Bible concept of wisdom is basically the art of reaching one's end by the use of the right means. It is that which is gained through experience, thus it is at best in old age. In the Bible the "wise man" is he who gives to the things of God the same acuteness that other men give to worldly affairs (\cf2\ul Luk_16:8\cf0\ulnone ).\par \par DICTIONARY DEFINITION OF RELATED TERMS: A wise person has the ability to discern inner qualities and relationships. It requires knowledge of a subject and insight into its purpose and meaning. We speak of such a person as having good sense or good judgment far above average. A wise person must know the right course of action to take. He must have the ability to reach intelligent conclusions. \par \par SENSE\emdash having a reliable ability to judge and decide with soundness, prudence, and intelligence.\par \par COMMON SENSE\emdash having an average degree of such ability without any special knowledge or training.\par \par GUMPTION\emdash a readiness to use or apply common sense.\par \par JUDGMENT\emdash sense tempered and refined by experience, training, and maturity. \par \par DISCERNMENT\emdash the power to see what is not evident to the average mind. It stresses accuracy (as in reading character or motives).\par \par DISCRIMINATION\emdash the power to distinguish and select what is true and appropriate or excellent.\par \par PERCEPTION\emdash quick and often sympatLVALhetic discernment (as of shades of feeling).\par \par PENETRATION\emdash a searching mind that goes beyond what is obvious or superficial.\par \par INSIGHT\emdash depth of discernment coupled with understanding sympathy.\par \par ACUMEN\emdash characteristic penetration combined with keen practical judgment.\par \par PRACTICALITY\emdash wisdom capable of being put to use or account.\par \par PRUDENCE\emdash ability to govern and discipline oneself by use of reason. Wise and shrewd in managing affaires. Skill and good judgment in use of resources. Caution and circumspection as to danger or risk.\par \par REASONING\emdash drawing inferences and conclusions from facts. Comprehending, inferring, and thinking in an orderly fashion. Able to talk to others so as to influence their actions or opinions. To persuade, discover, formulate and conclude by thinking processes. \par \par SAGACITY\emdash Keen in sense perception. Farsighted penetration and judgment.\par \par UNDERSTANDING\emdash to have a clear or complete idea of something. To grasp the meaning, or reasonableness of a subject. To have thorough acquaintance without expertness in the practice of it. To achieve a grasp of the nature, significance, or explanation of something.\par \par \cf2\ul Pro_13:20\cf0\ulnone\emdash He who walks with the wise grows wise, but a companion of fools suffers harm. \par \cf2\ul Pro_8:32-36\cf0\ulnone\emdash The sagacious behavior which enables a man to master life. Here it depends on right conduct in obedience to the will of God rather than on theoretical insight.\par \cf2\ul Pro_9:10\cf0\ulnone ; \cf2\ul Pro_1:7\cf0\ulnone ; \cf2\ul Pro_15:33\cf0\ulnone\emdash It is connected with the fear [reverential trust] of God. Godly wisdom must be rooted in adherence to God. All human knowledge comes back to the question about commitment to God.\par \cf2\ul 1Ki_3:5-14\cf0\ulnone\emdash Solomon obtained wisdom from God as a gift.\par \par The book of Proverbs is a book of wisdom. It judges eveLVALry thought or action by one standard: "Is this wise?" The word wisdom bring's up pictures of gray-haired old men muttering obscure philosophic maxims. But that is almost the opposite of what Proverbs means by the word. Wisdom is above all practical and down to earth. Young people as well as old can and should have it. Wisdom teaches you how to live. It combines understanding with discipline\emdash the kind of discipline an athlete needs in training. It also adds a healthy dose of good common sense\emdash except that common sense isn't, and never has been, common.\par \par The basic lessons of the Book of Proverbs are:\par 1.\tab Wisdom is to be gotten out of Scripture.\par 2.\tab Divine truths are far more excellent than other truths.\par 3.\tab There is need of wisdom to guide both the understanding and the will.\par 4.\tab Divine truths must be inquired into as well as Divine precepts.\par 5.\tab Pains must be taken to distinguish real truths from apparent. Because they are hard to distinguish, they are worth distinguishing.\par 6.\tab Instruction is the means to get wisdom out of Scripture.\par 7.\tab Having Divine truth without understanding does men no good.\par 8.\tab Knowledge of trivial things is of little worth.\par 9.\tab Knowledge of Divine truth will do us much good.\par 10.\tab Wisdom will make us acquainted with God as nothing else can.\par \par How do you become a wise person? You must first begin to listen. Wisdom is freely available to those who will stop talking and start paying attention\emdash to God and his Word, to parents, to wise counselors. Anybody can become wise, Proverbs says. Wisdom is not reserved for a brainy elite. But becoming wise requires self-discipline to study and humbly seek wisdom at every opportunity. Earthly wisdom comes by study, heavenly wisdom comes by prayer.\par \par Life Questions: Think over the last two years of your life. To whom do you listen? Who has the greatest influence on you?\par \par Go back nineteen centuries and watch theLVAL struggle that is going on. On the one side there is the vast consolidated power of Rome grinding down with its iron heel the nations of the world, heedless of the cries of man and the necessity of reform and purity. On the other side there is the little kingdom which is cradled first in the manger of Bethlehem, which expands in the upper chamber at Jerusalem, which carries its way and plants itself in various parts of the earth, and face to face it has struggled against the imperial power which seeks to crush, and the weapons of the Church are but gentleness, purity, meekness. \par \par Do I ask the apostle with what weapons he seeks to combat the world and overcome it, he says "by pureness, by knowledge, by love unfeigned, by the Holy Ghost, by the armor of righteousness on the right hand and on the left (\cf2\ul 2Co_6:6\cf0\ulnone )." There shall be the design of the statesman, there shall be the power of the legislature, all combined to crush it; and on the other side the meek spirit of silence, of patience, and of love. There are the two in conflict, and I ask you now what is the result? The empire has ceased to be which has been founded upon force, but the empire which has been founded upon purity, upon mercy, and upon love, has spread itself everywhere. History has given back the triumph into the hand of moral wisdom, of purity and of love.\par \par Charles Kingsley\emdash "You can only subdue nature by obeying her." You can only subdue a thing and make it useful to you by finding out the rules by which God made that thing, and by obeying them. If you want to rule, you must obey. If you want to rise to be a master, you must stoop to be a servant. If you want to be master of anything in earth or heaven, you must obey God's will revealed in that thing; and the man who will go his own way, and follow his own fancy, will understand nothing, and master nothing, and get comfort out of nothing in earth or heaven. The same rule which holds good in this earthly world which we do see holds good in tLVALhe heavenly world which we do not see. The same rules which hold good about men's bodies hold good about their souls. \par \par The heavenly wisdom which begins in trusting in the Lord with all our hearts, the heavenly wisdom which is learned by chastenings and afflictions, and teaches us that we are the sons of God, is the very same wisdom by which God founded the earth, and makes the clouds drop down dew. God's wisdom is one\emdash unchangeable everlasting, and always like itself; and the same wisdom by which He made our bodies has He made our souls; and therefore we can, and are bound to, glorify Him alike in our bodies and our spirits, for both are His. \par \par The only sure way of getting power over people is by making friends of them, making them love and trust us. The Lord Jesus ate and drank with publicans and sinners, who went out into the highways and hedges, to bring home into God's kingdom poor wretches whom men despised and cast off. Christ also "pleased not Himself." There was the perfect fulfillment of the great law\emdash stoop to conquer. Christ stooped lower than any man, and therefore He rose again higher than all men.\par \par Joseph Parker\emdash What does Wisdom offer?\par She offers to surpass in value everything that men have yet honored with their appreciation. She will put aside rubies, and things that are to be desired, and all gold, and she will stand alone, absolutely unique in worth. Gold may be lost, rubies may be stolen; desire may say, "I cannot pant and gasp any longer, I have been filled to satiety: let me die." Nor are these things to be ignored as to their temporary value and uses. He is a foolish man who despises gold and rubies and pearls and choice silver: he is more foolish still who thinks they can buy him anything that he can take into eternity with him. \par \par In death all these things leave the possessor. That is a mournful reality. May not a man take the family jewels with him ? No, not one. Must he go into the other world empty-handed. Yes LVALempty-handed: he brought nothing into this world, and it is certain he can carry nothing out. Then we have only a life-right in them? Is there anything that will go with a man clear through to the other spaces? Yes: character will go with him. The man's character is the man himself. \par \par The wise man has the key of all the worlds. And the fool has the key of none of them. He who is without wisdom is without riches. He who has wisdom has all wealth. The wise man is never solitary. He has the thoughts of ages. He is a silent prophet. He will not write his prophecies, but oh, how they make him glow, how they send a radiance into his vision, how they make him despise the charms, seductions, and blandishments of a lying world that rattles the bag of its emptiness to prove its treasure.\par \par SEVEN CHARACTERISTICS OF GODLY WISDOM\par (\cf2\ul Jam_3:13-17\cf0\ulnone )\par \par Our first thought in reading the description which the apostle gives of the Divine wisdom is this, that it is totally different from the notion of wisdom which we usually adopt. If you were to ask men to define wisdom, they would begin to recapitulate what we may call the intellectual powers of man. If we asked them to define wisdom as she applied herself to the different walks of life, they would tell us that in the statesman it was foresight; in the merchant it was the power of sagacity or shrewdness; in the lawyer keenness; in the teacher insight; in the judge comprehensiveness. \par \par When we turn to the apostle he sets aside all these; he gives us no picture of logical powers of clear discrimination, or power of judgment, or power of imagination, but he gives us a catalogue of moral qualities; it is pure, it is gentle, it is full of mercy, it is full of good fruits, it is easy to be entreated. And as he speaks it our thought is, it is outside the ordinary conduct and the ordinary definitions of man, but I would ask you to see these two things. \par \par That in the first place it is the noblest and truest deLVALfinition of wisdom, because it recognizes the true greatness of man; and also that it is the noblest and truest wisdom because it is capable of universal application. It is, in the first instance, the noblest and truest because it, and it alone, recognizes the true greatness of man. If you will but search the annals of the past, you will see it is far, far more in the character of man that greatness is to be found than in the skill and intellectual powers which that character possesses. A man may be brilliant in all these capacities, he may have a power to anticipate events just as the foremost in the land, but it seems to me he may be entirely wanting in the very one thing which\emdash as the history of the past can show\emdash alone can gain the confidence of peoples. \par \par How was it that in old Athens the Greeks preferred the slower genius of Nicias to the quicker and more brilliant capacities of Alcibiades? Because with the first the moral character was a guarantee that he would live to use his intellectual powers aright. Wherever you scan the story of the past you will find that the true influence of man is the solid power which is built up primarily and first of all of the character which lies in the background. \par \par 1.\tab Pure\emdash It is a hallowed wisdom. There never was dissension between two friends, never a rupture in any Church, never a rebellion in any state, never a war between countries, never a wicked controversy of any kind which did not have its origin in some impurity of soul. The wisdom defined here by James is unmixed with defiling matter. There is no harshness or roughness. It is free of anything that weakens or pollutes. It contains nothing that does not properly belong to itself. It is free of moral fault or guilt.\par \par 2.\tab Peaceable\emdash It is a harmony-loving wisdom. It loves harmony in personal relations. It is in concord and agreement among those who have cause to disagree.\par \par 3.\tab Gentle\emdash It is a reasonable wisdom. It is LVALa considerate wisdom, thoughtful of the rights and feelings of others. It is careful to consider all circumstances and possible consequences before acting.\par \par 4.\tab Easy to be entreated\emdash It is a persuadable wisdom. It is willing to submit to others, yielding to their authority and control.\par \par 5.\tab Full of mercy and good fruits\emdash It is a compassionate wisdom. You cannot know so well the condition of the tree, but fruits are visible and palatable. Men know the tree by the fruit, as God knows the fruit by the tree. Mercy implies compassion that forbears punishment even when justice demands it. Fruit speaks of productivity, yielding or furnishing results, benefits or profits.\par \par 6.\tab Without partiality\emdash It is not a partisan wisdom. It is a wisdom that treats all equally and fairly.\par \par 7.\tab Without hypocrisy\emdash Displayed by men like Nathaniel; with no guile. There is no fraud, no trick, no deceit, hidden motives and selfish agendas, all he pretends is genuine. It is sincere wisdom, genuine in its feelings; absent of hypocrisy, falsifying embellishment or exaggeration. It is honest and without pretense.\par \par \cf2\ul Jas_3:13\cf0\ulnone . Who is a wise man, and endued with knowledge\emdash In Scripture the term wisdom ordinarily signifies the knowledge and fear of God, especially that enlightening of the mind which flows from the word and spirit of Christ; and the superior excellence of this wisdom may be well expressed in the words of Solomon (\cf2\ul Pro_3:13-14\cf0\ulnone ). Much of what is called wisdom and knowledge among men can scarcely be said to have any influence at all, and very frequently all that can be said in its praise is merely this, that it is a more sedate species of amusement than men commonly pursue. But it may be that there is some difficulty in attaining it, and that every one is not able to make such an acquirement. Hence it is esteemed by many as of no small value, because it exercises their faculties, ministLVALers to their vanity, or plausibly occupies their time. \par \par Other kinds of wisdom and knowledge there are which may be sufficiently applicable to practical purposes and sufficiently useful in promoting the temporal interests of their possessor, but which have no salutary influence on the heart or conduct. Such kinds of wisdom may often be attained by the most worthless persons, aud may sometimes render them only the more daring in their wickedness and the more dangerous to their fellow-men. But it is the distinguishing character of the wisdom mentioned in the text, that it both produces good fruit for the use of others and exerts a purifying influence on the heart where it dwells. \par \par 1.\tab IT LEADS TO A "GOOD CONVERSATION" or manner of life.\par \par You are well assured that the calling with which you are called in the gospel of Christ, is a "holy calling" and that the wisdom which comes down from above is first pure\emdash pure in its whole character and influence. For this end it comes down, namely, to make us " free from the law of sin," and to purify us unto God a peculiar people." Let every one, therefore, who seems to have this wisdom, or wishes to have it, feel his obligation to cleanse himself from all filthiness of the flesh and of the spirit." " Let your conversation always be as becomes the gospel," and your conduct " as the children of God, blameless, harmless, and without rebuke." Let it never once enter into the imagination of your minds that you truly possess any portion of heavenly wisdom if it is not your full desire and endeavor to be " holy in all manner of conversation." No inconsistency can be greater, no delusion more fatal, than to suppose it possible for you to be guided by " the wisdom which is from above," while you show not "a good conversation" or manner of life. \par \par 2\tab IT LEADS TO GOOD WORKS. \par \par Let him show out of a good conversation his works. He who is wise ceases not only to be the servant of sin but learns to become an "instruLVALment of righteousness." He not only rejects what would be disgraceful and debasing in practice, but studies to be "full of mercy and of good fruits." He is not content with avoiding whatever would be offensive to his Maker, hurtful to his neighbor, or injurious to his own best interests; he strives, farther, to do what may be pleasing in the sight of God, profitable to man, purifying to his own spirit. \par \par 3.\tab IT LEADS TO "MEEKNESS" or gentleness. \par \par "The meekness of wisdom," that unassuming deportment which always becomes, and ought always to attend, true wisdom and superior knowledge. Such a spirit is not only a duty in itself, a part of the Christian-character, but is in a manner the appropriate dress in which every heavenly grace and good work should be arrayed. Thus you are exhorted to associate this meekness with every form of well-doing; to walk worthy of the vocation wherewith ye are called with all lowliness and meekness; to "hear with meekness the ingrafted word"; to give a reason of the hope that is in you with meekness ; to "restore one who is overtaken in a fault in the spirit of meekness;" in "meekness to instruct those that oppose themselves." This is the way in which you are to show or exercise your wisdom, and hence it is called "the meekness of wisdom," that which belongs to it as a property, which becomes it as an ornament, which proceeds from it as an effect, which proves it to be from above. \par \par Wisdom and knowledge do well together; the one to inform, the other to direct. A good apprehension and a good judgment make a complete Christian. True wisdom ends in a good conversation. Surely the practical Christian is the most wise: in others, knowledge is but like a jewel in a toad's head: (\cf2\ul Deu_4:6\cf0\ulnone ). "Keep these statutes, for this is your wisdom." This is saving knowledge, the other is but curious. One property of true wisdom is to be able to manage and carry on our work and business; therefore none so wise as they that "walk circumspeLVALctly" (\cf2\ul Eph_5:15\cf0\ulnone ). The careless Christian is the greatest fool; he is heedless of his main business. Another part of wisdom is to prevent danger and the greater the danger, the more caution should we use. The more true wisdom, the more meek. Wise men are less angry, and more humble. \par \par When you cannot tell in so many words what true religion is, exhibit it by your actions. Show by your life what grace can do. There is no language in the world so eloquent as a holy life. Men may doubt what you say, but they will believe what you do. Empty religiousness is mercilessly exposed and condemned by a holy life. Without Christian practice, all the other good things which men are possessed of are savorless salt.\par \par \cf2\ul Jas_3:14\cf0\ulnone\emdash Bitter envying and strife in your hearts.\par Envy is the mother of strife. They are often coupled (\cf2\ul Rom_1:29\cf0\ulnone ; \cf2\ul Rom_13:13\cf0\ulnone ; \cf2\ul 1Co_3:3\cf0\ulnone ; \cf2\ul 2Co_12:20\cf0\ulnone ; \cf2\ul Gal_5:20\cf0\ulnone ). Envy is the source of all heresies. Envy is an eager desire of our own fame, and a maligning of that which others have. Therefore we are to "let nothing be done through strife and vainglory" (\cf2\ul Phi_2:3\cf0\ulnone ). Envy is the discontent at the sight of another's excellence of success, together with dislike and a desire to have equal advantage. To envy is to be discontented ay another's possessing what one would like for oneself; to covet is to long inordinately to have as one's own what belongs to another.\par \par One cause of envy is an inward sense of a man's own weakness and inability to attain what he desires and could aspire to. Idleness often makes men envy the high offices, honors, and accomplishments of others. Envy is seen in a child running from one to another taking his toys\emdash not having time to play with any himself.\par \pard\sb240\sa60\kerning28\caps INSIGHT \caps0 (\i Knowledge, Understanding, Wisdom\i0 )\caps\par \pard\li288\sb120\sa60\LVALi\caps0 What are the sources of dependable spiritual insight?\par \pard\fi-432\li1152\sb120\sa60\kerning0\i0\caps BIBLE READING: \cf2\ul\caps0 Mat_6:19-24\cf0\ulnone\par \pard\fi-432\li1152\sa60 KEY BIBLE VERSE: \i The eye is the lamp of the body. If your eyes are good, your whole body will be full of light. But if your eyes are bad, your whole body will be full of darkness. If then the light within you is darkness, how great is that darkness!\i0 (\cf2\ul Mat_6:22-23\cf0\ulnone , \scaps niv\scaps0 )\par \pard\fi-432\li1152 Spiritual insight comes from focusing our life on God. Spiritual vision is our capacity to see clearly what God wants us to do and to see the world from his point of view. But this spiritual insight can be easily clouded. Self-serving desires, interests, and goals block that vision. Serving God is the best way to restore it. A \ldblquote good\rdblquote eye is one that is fixed on God.\par \pard\fi432\li1152 Our desire should be to discover what God wants and then invest ourself in obedience. As we do, our understanding of God will increase. Our vision of God will become clearer.\par \pard\fi-432\li1152\sb120\sa60\caps BIBLE READING: \cf2\ul\caps0 Psa_119:105-112\cf0\ulnone\par \pard\fi-432\li1152\sa60\caps KEY BIBLE VERSE: \i\caps0 Your word is a lamp to my feet and a light for my path.\i0 (\cf2\ul Psa_119:105\cf0\ulnone , \scaps niv\scaps0 )\par \pard\fi-432\li1152 God\rquote s Word is an inexhaustible source of insight. God\rquote s Word makes us wise\emdash wiser than our enemies and wiser than any teachers who ignore it. True wisdom goes beyond amassing knowledge; it is applying knowledge in a life-changing way. Intelligent or experienced people are not necessarily wise. Wisdom comes from allowing what God teaches to guide us.\par \pard\fi-432\li1152\sb120\sa60\caps BIBLE READING: \cf2\ul\caps0 Eph_1:15-23\cf0\ulnone\par \pard\fi-432\li1152\sa60 KEY BIBLE VERSE: \i I pray also that the eyes of your heart may be enlightened in order that you may know the hope to whichLVAL he has called you, the riches of his glorious inheritance in the saints.\i0 (\cf2\ul Eph_1:18\cf0\ulnone , \scaps niv\scaps0 )\par \pard\fi-432\li1152 Insight from God helps us see Christ for who he really is. Paul prayed that the Ephesians would know Christ better. Christ is our model, and the more we know of him, the more we will be like him. Study Jesus\rquote life in the Gospels to see what he was like on earth two thousand years ago, and get to know him in prayer now. Personal knowledge of Christ will change your life.\par Insight from God helps us see all of life from his point of view. The hope we have is not a vague feeling that the future will be positive, but it is complete assurance of certain victory through God. This hope remains in spite of the sometimes confusing events of history and the difficulties of our own lives. This complete certainty comes to us through the Holy Spirit who is working in us. (For more on hope, see \cf2\ul Rom_8:23-24\cf0\ulnone ; \cf2\ul Eph_4:4\cf0\ulnone ; \cf2\ul Col_1:5\cf0\ulnone ; \cf2\ul 1Th_1:3\cf0\ulnone ; \cf2\ul 1Pe_3:15\cf0\ulnone )\par \pard\i Related topics: \i0 KNOWLEDGE, UNDERSTANDING, WISDOM\par \pard\sb240\sa60\kerning28\caps WISDOM \caps0 (\i Application, Knowledge, Learning\i0 )\caps\par \pard\li288\sb120\sa60\i\caps0 What is wisdom, and how do we become wise? \par \pard\fi-432\li1152\sb120\sa60\kerning0\i0 BIBLE READING: \cf2\ul 1Ki_3:1-28\cf0\ulnone\par \pard\fi-432\li1152\sa60 KEY BIBLE VERSE: \i So give your servant a discerning heart to govern your people and to distinguish between right and wrong. For who is able to govern this great people of yours?\i0 (\cf2\ul 1Ki_3:9\cf0\ulnone , \scaps niv\scaps0 )\par \pard\fi-432\li1152 Wisdom begins when we ask God to be our supply. When given a chance to have anything in the world, Solomon asked for wisdom\emdash\rdblquote a discerning heart\rdblquote\emdash in order to lead well and to make right decisions. We can ask God for this same wisdom (\cf2\ul Jam_1:5\cf0\ulnone ). Notice thLVALat Solomon asked for discernment to carry out his job; he did not ask God to do the job for him. We should not ask God to do for us what he wants to do through us. Instead we should ask God to give us the wisdom to know what to do and the courage to follow through on it.\par Wisdom is thinking and living as God designed us to live. Solomon asked for wisdom (\ldblquote discernment\rdblquote ), not wealth, but God gave him riches and long life as well. While God does not promise riches to those who follow him, he gives us what we need if we put his kingdom, his interests, and his principles first (\cf2\ul Mat_6:31-33\cf0\ulnone ). Setting your heart on riches will only leave you dissatisfied because even if you get the riches you crave, you will still want something more. But if you put God and his work first, he will satisfy your deepest needs.\par Wisdom is the ability to apply knowledge to everyday life. Solomon received wisdom from God, but it was up to Solomon to apply that wisdom to all areas of his life. Solomon was obviously wise in governing the nation, but he was foolish in running his household. Wisdom is both the ability to discern what is best and the strength of character to act upon that knowledge. While Solomon remained wise all his life, he did not always act upon his wisdom (11:6).\par \pard\fi432\li1152 Solomon\rquote s settlement of the dispute described in \cf2\ul 1Ki_3:16-28\cf0\ulnone was a classic example of his wisdom. This wise ruling was verification that God had answered Solomon\rquote s prayer and given him a discerning heart. Discernment is the capacity to recognize truth and issues deeper than the surface appearance. We have God\rquote s wisdom available to us as we pray and request it. But, like Solomon, we must put it into action.\par \pard\fi-432\li1152\sb120\sa60\caps BIBLE READING: \cf2\ul\caps0 Psa_119:97-112\cf0\ulnone\par \pard\fi-432\li1152\sa60 KEY BIBLE VERSE: \i Oh, how I love your law! I meditate on it all day long. Your commands make me wiser than my enLVALemies, for they are ever with me.\i0 (\cf2\ul Psa_119:97-98\cf0\ulnone , \scaps niv\scaps0 )\par \pard\fi-432\li1152 We become wise by studying and applying God\rquote s Word. God\rquote s Word makes us wise\emdash wiser than our enemies and wiser than any teachers who ignore it. True wisdom goes beyond amassing knowledge; it is applying knowledge in a life-changing way. Intelligent or experienced people are not necessarily wise. Wisdom comes from applying God\rquote s Word to our life.\par The wisdom God offers in his Word is practical and must be applied to life. To walk safely in the woods at night, we need a light so we don\rquote t trip over tree roots or fall into holes. In this life, we walk through a dark forest of evil. But the Bible can be our light to show us the way ahead so we won\rquote t stumble as we walk. It reveals the entangling roots of false values and philosophies. Study the Bible, so you will be able to see your way clearly enough to stay on the right path.\par \pard\fi-432\li1152\sb120\sa60 BIBLE READING: \cf2\ul Pro_1:1-7\cf0\ulnone\par \pard\fi-432\li1152\sa60 KEY BIBLE VERSE: \i The fear of the \scaps Lord\scaps0 is the beginning of knowledge, but fools despise wisdom and discipline.\i0 (\cf2\ul Pro_1:7\cf0\ulnone , \scaps niv\scaps0 )\par \pard\fi-432\li1152 Trust in God\emdash he will make you truly wise. In this age of information, knowledge is plentiful, but wisdom is scarce. Wisdom means far more than simply knowing a lot. It is a basic attitude that affects every aspect of life. The foundation of knowledge is to fear the Lord\emdash to honor and respect God, to live in awe of his power, and to obey his Word. Faith in God should be the controlling principle for your understanding of the world, your attitudes, and your actions.\par \pard\fi-432\li1152\sb120\sa60\caps BIBLE READING: \cf2\ul\caps0 Ecc_8:1-8\cf0\ulnone\par \pard\fi-432\li1152\sa60 KEY BIBLE VERSE: \i How wonderful to be wise, to understand things, to be able to analyze them and interpret them. WisLVALdom lights up a man\rquote s face, softening its hardness.\i0 (\cf2\ul Ecc_8:1\cf0\ulnone , \scaps tlb\scaps0 )\par \pard\fi-432\li1152 Wisdom is the ability to see life from God\rquote s perspective and then to know the best course of action to take. Most people would agree that wisdom is a valuable asset, but how can we acquire it? Proverbs 9:10 teaches that the reverence and fear of the Lord (respect and honor) are basic to all wisdom. Wisdom comes from knowing and trusting God; it is not merely the way to find God. Knowing God will lead to understanding and then to sharing this knowledge with others.\par \pard\fi-432\li1152\sb120\sa60 BIBLE READING: \cf2\ul Luk_2:33-40\cf0\ulnone\par \pard\fi-432\li1152\sa60 KEY BIBLE VERSE: \i And the child grew and became strong; he was filled with wisdom, and the grace of God was upon him.\i0 (\cf2\ul Luk_2:40\cf0\ulnone , \scaps niv\scaps0 )\par \pard\fi-432\li1152 We become wiser as we become more like Christ. Jesus was filled with wisdom, which is not surprising because he stayed in close contact with his heavenly Father. \cf2\ul Jam_1:5\cf0\ulnone says God gives wisdom generously to all who ask. Even our children need to be encouraged to seek and develop wisdom. Like Jesus, we can grow in wisdom by walking with God.\par \pard\fi-432\li1152\sb120\sa60 BIBLE READING: \cf2\ul Jam_1:2-8\cf0\ulnone\par \pard\fi-432\li1152\sa60 KEY BIBLE VERSE: \i If you want to know what God wants you to do, ask him, and he will gladly tell you, for he is always ready to give a bountiful supply of wisdom to all who ask him; he will not resent it.\i0 (\cf2\ul Jam_1:5\cf0\ulnone , \scaps tlb\scaps0 )\par \pard\fi-432\li1152 We can ask for God\rquote s wisdom to guide our choices. By wisdom, James is talking not only about knowledge, but about the ability to make wise decisions in difficult circumstances. Whenever we need wisdom, we can pray to God, and he will generously supply what we need. Christians don\rquote t have to grope around in the dark, hoping to stumble upoLVALn answers.\par Wisdom means practical discernment. It begins with respect for God, leads to right living, and results in increased ability to tell right from wrong. God is willing to give us this wisdom, but we will be unable to receive it if our goals are self-centered instead of God-centered. To learn God\rquote s will, we need to read his Word and ask him to show us how to obey it. Then we must do what he tells us.\par \pard\i Related topics: \i0 DISCERNMENT, EXPERIENCE, KNOWLEDGE\par \par \cf2\ul Act_16:31\cf0\ulnone VOCABULARY OF SALVATION\par \cf2\ul Jam_3:17\cf0\ulnone\par MERCY:\par A change of heart; a new disposition in God (\cf2\ul Mat_5:7\cf0\ulnone ; \cf2\ul Rom_12:8-19\cf0\ulnone ; \cf2\ul Jam_2:13\cf0\ulnone ; \cf2\ul Luk_6:36\cf0\ulnone ; \cf2\ul Phi_2:1\cf0\ulnone ; \cf2\ul Col_3:12\cf0\ulnone ).\par \par \pard{\pntext\f3\'B7\tab}{\*\pn\pnlvlblt\pnf3\pnindent0{\pntxtb\'B7}}\fi-360\li360 Mercy in God is not merely His pardon of offenders, but His attitude to man and to the world in general, from which His pardoning mercy proceeds.\par \pard\par Present usage identifies mercy with compassion, in the sense of a willingness to forgive an offender or adversary, and more generally, simply by a disposition to spare or help another. This disposition, although inwardly felt, manifests itself outwardly in some kind of action. It is evident that mercy combines a strong emotional element, usually identified as pity, compassion, or love, with some practical demonstration of kindness in response to the condition of needs of the object of mercy.\par \par There are several words translated "mercy" throughout the Bible. From the Old Testament:\par \par Rahamim: \tab [bowels, or sympathetic region of the body]. This conveys the original sense of a physical seat of the compassion felt for another, whether identified with the bowels [modern equivalent: heart] or the womb (\cf2\ul Gen_43:30\cf0\ulnone ; \cf2\ul 1Ki_3:26\cf0\ulnone ). This physically based emotion most naturally expressLVALes itself in the context of family or fraternal ties. It is the expected reaction of a mother toward her sucking child (Isaiah 49:15), of a father toward his son (\cf2\ul Jer_31:20\cf0\ulnone ), of a lover toward his betrothed (\cf2\ul Hos_2:19\cf0\ulnone ), and a brother toward his brother (\cf2\ul Amo_1:11\cf0\ulnone ). (See also \cf2\ul 2Ki_13:23\cf0\ulnone ; \cf2\ul Exo_33:19\cf0\ulnone ; \cf2\ul Rom_9:15\cf0\ulnone ; \cf2\ul Isa_13:18\cf0\ulnone ; \cf2\ul Jer_6:23\cf0\ulnone ;\cf2\ul Jer_21:7\cf0\ulnone ; \cf2\ul Jer_42:12\cf0\ulnone ; \cf2\ul 1Ki_8:50\cf0\ulnone ).\par \par \pard\fi-360\li360 Hesedh:\tab [kindness, or lovingkindness]. This usually has the idea of steadfast love. It sometimes includes the element of loyalty, devotion, or faithfulness to the demands of the covenant (\cf2\ul Exo_20:6\cf0\ulnone ; \cf2\ul Jos_2:12-14\cf0\ulnone ). This is both demonstrated by God (\cf2\ul Jer_3:13\cf0\ulnone ) and required of man (\cf2\ul Zec_7:9\cf0\ulnone ).\par \pard\par \pard\fi-360\li360 Chnn:\tab\tab [to be inclined to, or to be gracious]. This simply means favor, success, acceptance, or even good fortune (\cf2\ul Gen_39:4\cf0\ulnone ; \cf2\ul Num_32:5\cf0\ulnone ). That such response is not limited to God is shown by the advice given to man to show favor, or be kind, to the poor, the needy, widows, and orphans (\cf2\ul Psa_37:21\cf0\ulnone , \cf2\ul Psa_37:26\cf0\ulnone ; \cf2\ul Psa_112:5\cf0\ulnone ; \cf2\ul Pro_14:21\cf0\ulnone , \cf2\ul Pro_14:31\cf0\ulnone ; \cf2\ul Pro_19:17\cf0\ulnone ; \cf2\ul Pro_28:8\cf0\ulnone ).\par \pard\par In the New Testament:\par \par \pard\fi-360\li360 Eleos:\tab\tab [kindness or beneficence]. Matthew and Luke, in particular, present several kinds of human need, each with its appeal to Jesus based on His mercy. Blind men cry for sight (\cf2\ul Mat_9:27\cf0\ulnone ; \cf2\ul Mat_20:30-31\cf0\ulnone ; \cf2\ul Mar_10:47-48\cf0\ulnone ; \cf2\ul Luk_18:38-39\cf0\ulnone ); a Canaanite woman appeals on behalf of her daughter (\cf2\ul Mat_15:22\cf0\uLVALlnone ); a father seeks peace for his possessed son (\cf2\ul Mat_17:15\cf0\ulnone ); and ten lepers plead for their cleansing (\cf2\ul Luk_17:13\cf0\ulnone ). It is to this attribute in the story of the Good Samaritan that Jesus commends (\cf2\ul Luk_10:37\cf0\ulnone ). It is perhaps this same kind of compassion for the needy that Jesus listed as one of those "weightier matters of the law" (\cf2\ul Mat_23:23\cf0\ulnone ) so neglected in Pharasaic religion. By contrast, to be "full of mercy" was to be a mark of the subject of Jesus Kingdom, as shown in the familiar beatitude (\cf2\ul Mat_5:7\cf0\ulnone ).\par \pard\par \pard\fi-360\li360 Eleos:\tab\tab This appears as parallel to, or substitute for, grace in several apostolic salutations (\cf2\ul 1Ti_1:2\cf0\ulnone ; \cf2\ul 2Jo_1:3\cf0\ulnone ; \cf2\ul Jud_1:2\cf0\ulnone ). Further, it is the active agent of God's love (\cf2\ul Eph_2:4\cf0\ulnone ); it reaches out to the obedient (\cf2\ul Rom_11:32\cf0\ulnone ); but not the covenant context both here and in \cf2\ul Rom_9:15-23\cf0\ulnone ; it is the basis of special ministries or abilities (\cf2\ul 2Co_4:1\cf0\ulnone ); and it enables the sinner to become a trusted saint (\cf2\ul 1Co_7:25\cf0\ulnone ). Finally, mercy is that indispensable gift which is required on the final day for a man who must stand before a holy God (\cf2\ul 2Ti_1:18\cf0\ulnone ).\par \pard\tab\par \pard\fi-360\li360 Oiktirmos:\tab [pity, or pitiful, or compassion]. This appears as the designation of God's collected sympathies and concerns (\cf2\ul Rom_12:1\cf0\ulnone ; \cf2\ul 2Co_1:3\cf0\ulnone ; \cf2\ul Rom_9:15\cf0\ulnone ). When applied to human emotions oiktirmos clearly shows the same physical seat of deep concern that was seen in the Hebrew word rahamim (\cf2\ul Col_3:12\cf0\ulnone ; \cf2\ul Phi_2:1\cf0\ulnone ).\par \pard\par Mercy, therefore, in Biblical usage, is many-faceted. Basic to the concept is God's care for man in his wretchedness and creatureliness. This emotionally-based response manifests itselfLVAL in His redemptive acts. The man responding to God sees in himself one who has received mercy; therefore he in turn must show mercy to his fellow man.\par \cf1\par (Jas 3:18) And the fruit of righteousness is sown in peace of them that make peace.\par \par \pard\fi216\sa60\cf0\b\f1 the fruit:\b0 \cf2\ul Jam_1:20\cf0\ulnone ; \cf2\ul Pro_11:18\cf0\ulnone , \cf2\ul Pro_11:28\cf0\ulnone , \cf2\ul Pro_11:30\cf0\ulnone ; \cf2\ul Isa_32:16\cf0\ulnone , \cf2\ul Isa_32:17\cf0\ulnone ; \cf2\ul Hos_10:12\cf0\ulnone ; \cf2\ul Mat_5:9\cf0\ulnone ; \cf2\ul Joh_4:36\cf0\ulnone ; \cf2\ul Phi_1:11\cf0\ulnone ; \cf2\ul Heb_12:11\cf0\ulnone \par \b make:\b0 \cf2\ul Mat_5:9\cf0\ulnone\par \pard\cf1\f0\par \cf3\f2\fs32 Many are officiously engaged in imparting to others opinions, which are their truths and in disputing away errors\emdash but where is the good fruit of all these efforts? whom have they improved by their teachings? Who has been converted and won for the kingdom of heaven? \par \par On the other hand look at many quiet people in the land: they make no noise, they do not deal in great things, they walk everywhere in meekness and gentleness\emdash but wherever they go they carry something along with them, which passes from them like a breath of life;\emdash the words which they utter at the right time, are seeds\emdash all their walk and work burst into fruitfulness around them with a silent, deep power, and many things are recorded on high as the fruit of their righteousness, whereof men know and suspect nothing. \par \par Grace works by them, they live in love and this is their deep power.\emdash the king of Prussia demanded of the University of K\'f6nigsberg, \ldblquote\i Fruits\i0 , gentlemen, fruits that shall make men whole.\rdblquote \par \cf1\f0\fs28\par \cf0 Because we use the wisdom that is from above we seek the righteousness of Jesus Christ and not our own. We are preparing for a future harvest of even more righteousness by sowing seed of a peaceful lifestyle. When we are peaceLVALmakers use the heavenly wisdom in order to sow the peace of Jesus Christ and as a result we reap His righteousness. \f2\fs24\par \par \b\f0\fs28 And the fruit of righteousness\b0 ,.... \i Which is either eternal life, which is the fruit of Christ's righteousness, and shall be enjoyed by all those who are justified by it; and who, in consequence of it, through the grace of God, live soberly, righteously, and godly; see \cf2\ul Rom_6:22\cf0\ulnone or else what is enjoyed in this life, as the fruit and effect of a righteous and holy conversation, which is peace of conscience; and may be truly called the peaceable fruit of righteousness; see \cf2\ul Isa_32:17\cf0\ulnone\par \i0\par \b is sown in peace of them that make peace\b0 ; \i that is, either such as are possessed of that wisdom which is peaceable, and makes them so; that peace which they make, pursue after, exercise, and maintain, is a seed, which, being sown by them, will, in the issue, be followed with eternal happiness and felicity; see \cf2\ul Mat_5:9\cf0\ulnone or such who live a godly life and conversation, and are filled with the fruits of righteousness, and, among the rest, with this of making and preserving peace among men, shall enjoy, as what will spring up from such good seed sown, much conscience peace and spiritual pleasure of mind: righteousness and peace promise a large and comfortable harvest both here and hereafter. \i0 (Gill)\par \cf4\fs23\par \cf1\fs28\par \fs29\par \pard\sa200\sl276\slmult1\cf0\fs28\par \pard\cf4\f1\fs29\par } LVALӏ{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Georgia;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red255\green0\blue0;\red0\green128\blue0;\red0\green0\blue0;\red128\green0\blue128;\red0\green0\blue255;\red0\green255\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\cf1\lang1033\f0\fs28 (\cf2\ul Jas_4:7\cf1\ulnone ) Submit yourselves therefore to God. Resist the devil, and he will flee from you.\par \par \pard\fi216\sa60\cf0\b Submit:\b0 \cf2\ul 1Sa_3:18\cf0\ulnone ; \cf3\ul\b 2Sa_15:25-26\cf0\ulnone\b0 ; \cf2\ul 2Ki_1:13-15\cf0\ulnone ; \cf3\ul 2Ch_30:8\cf0\ulnone , \cf2\ul 2Ch_33:12\cf0\ulnone , \cf2\ul 2Ch_33:13\cf0\ulnone ; \cf2\ul Job_1:21\cf0\ulnone ; \cf2\ul Job_40:3-5\cf0\ulnone , \cf2\ul Job_42:1-6\cf0\ulnone ; \cf2\ul Psa_32:3-5\cf0\ulnone , \cf2\ul Psa_66:3\cf0\ulnone , \cf2\ul Psa_68:30\cf0\ulnone ; \cf2\ul Jer_13:18\cf0\ulnone ; \cf2\ul Dan_4:25\cf0\ulnone , \cf2\ul Dan_4:32\cf0\ulnone , \cf4\ul\b Dan_4:34-37\cf0\ulnone\b0 ; \cf4\ul\b Mat_11:29\cf0\ulnone\b0 ; \cf2\ul Act_9:6\cf0\ulnone , \cf2\ul Act_16:29-31\cf0\ulnone , \cf2\ul Act_26:19\cf0\ulnone ; \cf2\ul Rom_10:3\cf0\ulnone , \cf2\ul Rom_14:11\cf0\ulnone ; \cf2\ul Eph_5:21\cf0\ulnone ; \cf2\ul Heb_12:9\cf0\ulnone ; \cf2\ul 1Pe_2:13\cf0\ulnone \par \b Resist:\b0 \cf2\ul Mat_4:3-11\cf0\ulnone ; \cf2\ul Luk_4:2-13\cf0\ulnone ; \cf2\ul Eph_4:27\cf0\ulnone , \cf2\ul Eph_6:11\cf0\ulnone , \cf2\ul Eph_6:12\cf0\ulnone ; \cf2\ul 1Pe_5:8\cf0\ulnone , \cf2\ul 1Pe_5:9\cf0\ulnone ; \cf2\ul Rev_12:9-11 (Eze_28:14 DEALING)\cf0\ulnone\par \pard\cf1\par \pard\sa120\cf5 You might notice sometimes that you have a hard time getting to Bible study, but somehow got there? It is wondeful when you win that kind of victory because when you succumb to those pressures, you have to face them again and again. You see, because Satan isn't omniscient, because he can't read your mind or see into your heart, he's dependent solely upon trial and error to see what works. Therefore, if he sees that a headache will keep LVALyou from worship and Bible study, guess what will happen. You'll have headaches perpetually. If he sees that your kids acting up causes you to pull back, stay home, and not be where you should be, he'll have found the key to slowing down your walk.\par I am convinced that many people experience unnecessary hell in their homes or trials in their lives because they don't understand this verse. They don't realize that if they resist the devil, he will indeed flee.\par \pard\cf1\par \cf0 You have been given plenty of armor to use in resistance against him. The weapons of your warfare are not carnal (\cf2\ul 2Co_10:4-5\cf3\ulnone ; \cf2\ul Eph_6:11-18\cf0\ulnone ). Do not give him any place but actively resist him. Come against him in prayer. Fight him with faith, love and heavenly wisdom. As long as you resist him, he cannot conquer you. Do not enter into conversation with him as Eve, nor even argue with him for he is too cunning.\par \cf1\par \cf6\ul\b Jas_4:7\ulnone What kind of weapons have we been given to resist the devil?\par \cf1\b0\par (\cf2\ul Jas_4:8\cf1\ulnone ) Draw nigh to God, and he will draw nigh to you. Cleanse \i your\i0 hands, \i ye\i0 sinners; and purify \i your\i0 hearts, \i ye\i0 double minded.\par \par \pard\fi216\sa60\cf0\b Draw nigh to God:\b0 \cf2\ul Gen_18:23\cf0\ulnone ; \cf2\ul 1Ch_28:9\cf0\ulnone ; \cf2\ul 2Ch_15:2\cf0\ulnone ; \cf2\ul Psa_73:28\cf0\ulnone , \cf2\ul Psa_145:18\cf0\ulnone ; \cf2\ul Isa_29:13\cf0\ulnone , \cf2\ul Isa_55:6\cf0\ulnone , \cf2\ul Isa_55:7\cf0\ulnone ; \cf2\ul Hos_6:1\cf0\ulnone , \cf2\ul Hos_6:2\cf0\ulnone ; \cf2\ul Zec_1:3\cf0\ulnone ; \cf2\ul Mal_3:7\cf0\ulnone ; \cf2\ul Heb_7:19\cf0\ulnone , \cf2\ul Heb_10:22\cf0\ulnone \par \b Cleanse:\b0 \cf2\ul Job_9:30\cf0\ulnone , \cf2\ul Job_16:17\cf0\ulnone , \cf2\ul Job_17:9\cf0\ulnone ; \cf2\ul Psa_18:20\cf0\ulnone , \cf2\ul Psa_24:4\cf0\ulnone , \cf2\ul Psa_26:6\cf0\ulnone , \cf2\ul Psa_73:13\cf0\ulnone ; \cf2\ul Isa_1:15\cf0\ulnone , \cf2\ul Isa_1:16\cf0\ulnone , \cf2\ul Isa_13:15LVAL\cf0\ulnone ; \cf2\ul Mat_15:2\cf0\ulnone , \cf2\ul Mat_27:24\cf0\ulnone ; \cf2\ul 1Ti_2:8\cf0\ulnone ; \cf2\ul 1Pe_3:21\cf0\ulnone \par \b purify:\b0 \cf2\ul Psa_51:6\cf0\ulnone , \cf2\ul Psa_51:7\cf0\ulnone , \cf2\ul Psa_51:10\cf0\ulnone ; \cf2\ul Jer_4:11\cf0\ulnone ; \cf2\ul Eze_18:31\cf0\ulnone , \cf2\ul Eze_36:25-27\cf0\ulnone ; \cf2\ul Mat_12:33\cf0\ulnone , \cf2\ul Mat_23:25\cf0\ulnone , \cf2\ul Mat_23:26\cf0\ulnone ; \cf2\ul Luk_11:39\cf0\ulnone , \cf2\ul Luk_11:40\cf0\ulnone ; \cf2\ul Act_15:9\cf0\ulnone ; \cf2\ul 2Co_7:1\cf0\ulnone ; \cf2\ul 1Pe_1:22\cf0\ulnone ; \cf2\ul 1Jo_3:3\cf0\ulnone \par \b ye double:\b0 \cf2\ul Jam_1:8\cf0\ulnone\par \pard\cf1\par \pard\sa120\cf5 How can you draw near to God? James gives five ways [the Bible gives many ways]: \par (1) \i Submit yourselves to God\i0 (\ul Jas_4:7\ulnone ; \cf2\ul Rom_12:1\cf5\ulnone ). Yield to his authority and will, commit your life to him and his control, and be willing to follow him. \par (2) \i Resist the devil\i0 (\ul Jas_4:7\ulnone ). Don't allow Satan to entice and tempt you. \par (3) \i Wash your hands . . .\i0 and\i purify your hearts\i0 (that is, lead a pure life) (\ul Jas_4:8\ulnone ). Be cleansed from sin, replacing your desire to sin with your desire to experience God's purity. \par (4) \i Let there be sorrow and deep grief\i0 for your sins (\ul Jas_4:9\ulnone ). Don't be afraid to express deep heartfelt sorrow for what you have done. \par (5) \i Humble yourselves before the Lord,\i0 and he will lift you up in honor (\ul Jas_4:10\ulnone ; \ul 1Pe_5:6\ulnone ).\par (6) \i Determine to obey Him and do His will\i0 (\cf2\ul Act_9:6\cf5\ulnone ).\par (7) \i Take His yoke upon you and learn of Him\i0 (\cf2\ul Mat_11:28-29\cf5\ulnone )\par \pard\cf1\par \cf0 Resist the devil but draw nigh to God. Get as far as possible from the devil\rquote s clutches and as close to God as possible. Separate yourself to Him and to no other.\par \par God\rquote s presence was off limits to Israel and men had to makLVALe preparation to draw nigh unto God. The right sacrifices had to be made and the hands and feet had to be cleansed. He dwelt between the cherubim in the Most Holy Place, and man could approach as near as the altar. The priests could come into the sanctuary, but only the High Priest could come into His presence and that only once a year. Now we can come boldly at any time (\cf2\ul Heb_4:16\cf0\ulnone ).\par \cf1\par (Jas 4:9) Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and \i your\i0 joy to heaviness.\par \par \pard\fi216\sa60\cf0\b afflicted:\b0 \cf2\ul Jam_5:1\cf0\ulnone , \cf2\ul Jam_5:2\cf0\ulnone ; \cf4\ul\b Psa_119:67\cf0\ulnone\b0 , \cf4\ul\b Psa_119:71\cf0\ulnone\b0 , \cf2\ul Psa_119:136\cf0\ulnone , \cf2\ul Psa_126:5\cf0\ulnone , \cf2\ul Psa_126:6\cf0\ulnone ; \cf2\ul Ecc_7:2-5\cf0\ulnone ; \cf2\ul Isa_22:12\cf0\ulnone , \cf2\ul Isa_22:13\cf0\ulnone ; \cf2\ul Jer_31:9\cf0\ulnone , \cf2\ul Jer_31:13\cf0\ulnone , \cf2\ul Jer_31:18-20\cf0\ulnone ; \cf2\ul Eze_7:16\cf0\ulnone , \cf2\ul Eze_16:63\cf0\ulnone ; \cf2\ul Zec_12:10-14\cf0\ulnone ; \cf2\ul Mat_5:4\cf0\ulnone ; \cf2\ul Luk_6:21\cf0\ulnone ; \cf2\ul 2Co_7:10\cf0\ulnone ,\cf2\ul 2Co_7:11\cf0\ulnone \par \b let:\b0 \cf2\ul Job_30:31\cf0\ulnone ; \cf2\ul Pro_14:13\cf0\ulnone ; \cf2\ul Ecc_2:2\cf0\ulnone , \cf2\ul Ecc_7:6\cf0\ulnone ; \cf2\ul Lam_5:15\cf0\ulnone ; \cf2\ul Luk_6:25\cf0\ulnone , \cf2\ul Luk_16:25\cf0\ulnone ; \cf2\ul Rev_18:7\cf0\ulnone , \cf2\ul Rev_18:8\cf0\ulnone\par \pard\cf1\par \cf0 This is the same language used by the prophets in the Old Testament when it came time to urge Israel to repent of their sins (\cf2\ul Joe_2:13\cf0\ulnone ), and by Solomon at the dedication of the temple (\cf2\ul 2Ch_7:14\cf0\ulnone ). When we have strayed from Him, we must draw nigh to Him, with the right spirit.\par \cf3\fs23\par \i\fs29 Now is it not better to turn our mirth into mourning, than to have God turn it into mourning? They who turn their mirth into mourning, shall find comfort afteLVALr their mourning; but they shall know nothing but mourning, whose mirth God turns into mourning: be afflicted, therefore, and mourn and weep. \i0 (Burkitt)\par \cf1\fs28\par (Jas 4:10) Humble yourselves in the sight of the Lord, and he shall lift you up.\par \par \pard\fi216\sa60\cf0\b Humble:\b0 \cf2\ul Jam_4:6\cf0\ulnone , \cf2\ul Jam_4:7\cf0\ulnone \par \b he:\b0 \cf2\ul 1Sa_2:9\cf0\ulnone ; \cf2\ul Job_22:29\cf0\ulnone ; \cf2\ul Psa_27:6\cf0\ulnone , \cf2\ul Psa_28:9\cf0\ulnone , \cf2\ul Psa_30:1\cf0\ulnone , \cf2\ul Psa_113:7\cf0\ulnone , \cf2\ul Psa_147:6\cf0\ulnone ; \cf2\ul Mat_23:12\cf0\ulnone ; \cf2\ul Luk_14:11\cf0\ulnone , \cf2\ul Luk_18:14\cf0\ulnone ; \cf2\ul 1Pe_5:6\cf0\ulnone\par \pard\cf1\par \cf0 We must recognize our own unworthiness, and acknowledging our dependence upon Him. As David, we recognize that all we have came from Him. As Jacob we wrestle with Him. \par \par \b\i [in the sight of the Lord]\b0 as continually in the presence of Him who alone is worthy to be exalted: recognizing His presence in all your ways, the truest incentive to humility. The tree, to grow upwards, must strike its roots deep downwards; so man, to be exalted, must have his mind deep-rooted in humility. In \cf2\ul 1Pe_5:6\cf0\ulnone , it is, Humble yourselves under the mighty hand of God, namely, in His dealings of Providence: a distinct thought from that here. \i0 (JFB)\i\par \cf1\i0\par (\cf2\ul Jas_4:11\cf1\ulnone ) Speak not evil one of another, brethren. He that speaketh evil of \i his\i0 brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge.\par \par \pard\fi216\sa60\cf0\b Speak:\b0 \cf2\ul Psa_140:11\cf0\ulnone ; \cf2\ul Eph_4:31\cf0\ulnone ; \cf2\ul 1Ti_3:11\cf0\ulnone ; \cf2\ul 2Ti_3:3\cf0\ulnone ; \cf2\ul Tit_2:3\cf0\ulnone ; \cf2\ul 1Pe_2:1\cf0\ulnone \par \b and judgeth:\b0 \cf2\ul Mat_7:1\cf0\ulnone , \cf2\ul Mat_7:2\cf0\ulnone ; \cf2\ul Luk_6:37\cf0\ulnone ; \cf2\uLVALl Rom_2:1\cf0\ulnone , \cf2\ul Rom_14:3\cf0\ulnone , \cf2\ul Rom_14:4\cf0\ulnone , \cf2\ul Rom_14:10-12\cf0\ulnone ; \cf2\ul 1Co_4:5\cf0\ulnone \par \b speaketh evil of the law:\b0 \cf2\ul Rom_7:7\cf0\ulnone , \cf2\ul Rom_7:12\cf0\ulnone , \cf2\ul Rom_7:13\cf0\ulnone \par \b a doer:\b0 \cf2\ul Jam_1:22\cf0\ulnone , \cf2\ul Jam_1:23\cf0\ulnone , \cf2\ul Jam_1:25\cf0\ulnone ; \cf2\ul Rom_2:13\cf0\ulnone\par \pard\cf1\par \cf0 James returns to his subject of the tongue in the last chapter, and speaks of the most common problem we have with the tongue, speaking evil of those who are our own brethren in Christ. It is a prideful act, exalting self at the expense of our brother.\par \cf3\fs23\par \i\fs29 The whispering of slander, with the simulation of regret. Oh, there is nothing so nauseous as this. The whisperer must first be sure that doors are all closed, and no one within hearing. He is so sorry to have anything to say such as he is about to disclose: begs it may be held confidential, and go no further, while he himself carries it further, the very next person he meets.\i0 (R. Wardlaw, D. D.)\par \cf1\fs28\par (Jas 4:12) There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?\par \par \pard\fi216\sa60\cf0\b lawgiver:\b0 \cf2\ul Isa_33:22\cf0\ulnone \par \b able:\b0 \cf2\ul Mat_10:28\cf0\ulnone ; \cf2\ul Luk_12:5\cf0\ulnone ; \cf2\ul Heb_7:25\cf0\ulnone \par \b who:\b0 \cf2\ul 1Sa_25:10\cf0\ulnone ; \cf2\ul Job_38:2\cf0\ulnone ; \cf2\ul Rom_2:1\cf0\ulnone , \cf2\ul Rom_9:20\cf0\ulnone , \cf2\ul Rom_14:4\cf0\ulnone , \cf2\ul Rom_14:13\cf0\ulnone\par \pard\cf1\par \cf0 Israel was well acquainted with the one lawgiver for He appeared on Sinai and dispensed the law to Moses. He decreed the transgressions and the punishment for those transgressions. No one else could come and either change that law or execute the judgment that was His alone. Therefore when you judge another you are usurping authority that is not your own.\par \cf1\par (JLVALas 4:13) Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain:\par \par \pard\fi216\sa60\cf0\b Go to:\b0 \cf2\ul Jam_5:1\cf0\ulnone ; \cf2\ul Gen_11:3\cf0\ulnone , \cf2\ul Gen_11:4\cf0\ulnone , \cf2\ul Gen_11:7\cf0\ulnone ; \cf2\ul Ecc_2:1\cf0\ulnone ; \cf2\ul Isa_5:5\cf0\ulnone \par \b To day:\b0 \cf2\ul Pro_27:1\cf0\ulnone ; \cf2\ul Isa_56:12\cf0\ulnone ; \cf2\ul Luk_12:17-20\cf0\ulnone \par \b and buy:\b0 \cf2\ul Isa_24:2\cf0\ulnone , \cf2\ul Isa_56:11\cf0\ulnone ; \cf2\ul Eze_7:12\cf0\ulnone ; \cf2\ul 1Co_7:30\cf0\ulnone\par \pard\cf1\par \pard\sa120\cf5 It is good to have goals, but goals can disappoint us if we leave God out of them. There is no point in making plans as though God does not exist because the future is in his hands. The beginning of good planning is to ask: "What would I like to be doing ten years from now? One year from now? Tomorrow? How will I react if God steps in and rearranges my plans?" We can plan ahead, but we must hold on to our plans loosely. If we put God's desires at the center of our planning, he will never disappoint us.\par \pard\cf1\par \pard\fi-360\li360\cf0\b 1.\tab Business: particular field of endeavor.\par \pard\li360 James 5:4\par \cf2\ul\b0 Jam_4:13 Jos_1:8\cf0\ulnone\par \par The modernness of James is striking in this paragraph, where he attacks the indifference of the Jewish Christians to God in their business transactions. lt works in two ways. They either coolly ignore God and go on about their private plans as if God did not exist (\cf2\ul Jam_4:13-17\cf0\ulnone ), or they defy God in their methods of making money at whatever cost and hardship on the part of their employees. This paragraph plunges us into the midst of modern commercial life, with all the social problem of the day between labor and capital and the difficulty of a Christian man who has to compete with unscrupulous competitors.\par \pard\li1440\par \pard\li360 It is not easy for the moderLVALn business man to keep God uppermost in his business life. James draws the picture of the typical Jewish merchant of the period who travels from city to city, spending a year in each, trading and getting gain, and then going on to the next after a successful "sale" or a fire or bankruptcy. But he draws the picture to show how such a man carries on his commercial enterprises without taking God into account at all. He may have Jewish Christians in mind who have not learned that they are merely stewards of God as to both their time and money. It is a much-needed lesson for our day. \par \par James does not wish for a mere mechanical calling on the Lord in public and then forgetting him in business. \cf5\b The man who places God first in his business will be energetic, but he will not take undue advantage of a rival and will not practice underhand methods in a trade. He will not be a shark\cf0\b0 or a sharper or a shyster.\par \pard\li1440\par \pard\li360 James charges the rich Jews with holding back the pay of the laborers who tilled their fields, kept back by fraud. God heard the cries of these toilers in the harvest fields. God cares more for men than for money. These men had waxed rich at the expense of the blood and brawn of the masses who groaned in hunger and want while the employers wantonly took their ease and pleasure, deaf to all appeals for justice or mercy. It is a cruel picture, but one, alas, that has been often reproduced in the centuries since James wrote. It is a terrible thing when the down-trodden classes of humanity come to look upon organized Christianity as the exponent of predatory wealth which fattens upon the miseries of the poor, of women, and even of children. The new conscience of our day in social matters is due to the teaching of Jesus. James comprehended the mind of Christ in the matter of men and money, of labor and capital. It is not a sin to be rich nor is it a virtue to be poor. What the world needs is for the employer to be just to the laborer, wholly and generousLVALly just, to share his property with the men who make his wealth, to make it possible for laboring men to have some time for the joys of home, of church, of the library, of society. James calls down a curse on the tainted wealth of men who worship the gods of gold and silver and grind down men, women, and children. Progress has been made in recent years by laws for the social betterment of men. Many rich men are generous in the use of their money for the benefit of others. A better day is coming.\par \pard\li1440\emdash A. T. Robertson\b\par \pard\par What mockeries are our most firm resolves. To will is ours, but not to execute. We map our future like some unknown coast; and say here is a harbor, there is a rock. The one we will attain, the other avoid, and we do neither. Some chance gale springs up, and bears us o're some unfathomable sea.\par (L. E. Landon)\par \cf1\b0\par (Jas 4:14) Whereas ye know not what \i shall be\i0 on the morrow. For what \i is\i0 your life? It is even a vapour, that appeareth for a little time, and then vanisheth away.\par \par \pard\fi216\sa60\cf0\b It is:\b0 or, For it is\par \b a vapour:\b0 \cf2\ul Jam_1:10 flower\cf0\ulnone ; \cf2\ul Job_7:6 weaver's shuttle\cf0\ulnone , \cf2\ul Job_7:7 wind\cf0\ulnone , \cf2\ul Job_9:25 runner\cf0\ulnone , \cf2\ul Job_9:26\cf0\ulnone ship eagle, \cf2\ul Job_14:1 few days\cf0\ulnone , \cf2\ul Job_14:2\cf0\ulnone shadow; \cf2\ul Psa_39:5\cf0\ulnone handbreadth nothing, \cf2\ul Psa_89:47 short\cf0\ulnone , \cf2\ul Psa_90:5-7\cf0\ulnone sleep grass, \cf2\ul Psa_102:3\cf0\ulnone smoke; \cf2\ul Isa_38:12 tent cut off as a weaver\cf0\ulnone ; \cf2\ul 1Pe_1:24\cf0\ulnone , \cf2\ul 1Pe_4:7\cf0\ulnone ; \cf2\ul 1Jo_2:17\cf0\ulnone\par \pard\cf1\par \pard\fi-720\li720\qc\cf0\b FUTURE\par \pard\fi-720\li720\par \pard\fi-360\li360 3.\tab Future: occurring at a time later than the present.\par \pard\fi-720\li720 FUTURE \cf2\ul\b0 Jam_4:14 (\cf0\ulnone\b Jam 4:13-15) \cf2\ul\b0 Jos_1:8\cf0\ulnone\b\par \cf2\ul\b0 Mat_1:18-LVAL25\cf0\ulnone\b\par \pard\b0 The Jews specially connected the Spirit, not only with the work of creation, but with the work of re-creation. Ezekiel draws his grim picture of the valley of dry bones. He goes on to tell how the dry bones came alive; and then he hears God say, "I will cause breath to enter you, and you shall live" (\cf2\ul Eze_37:1-14\cf0\ulnone ). The Rabbis had a saying, "God said to Israel: `In this world my Spirit has put wisdom in you, but in the future my Spirit will make you to live again'." When men are dead in sin and in lethargy, it is the Spirit of God which can waken them to life anew.\par \par \cf2\ul Mat_2:1-2\cf0\ulnone\par In those ancient days all men believed in astrology. They believed that they could foretell the future from the stars, and they believed that a man's destiny was settled by the star under which he was born. It is not difficult to see how that belief arose. The stars pursue their unvarying courses; they represent the order of the universe. If then there suddenly appeared some brilliant star, if the unvarying order of the heavens was broken by some special phenomenon, it did look as if God was breaking into his own order, and announcing some special thing.\par \par \cf2\ul Mat_5:17-20\cf0\ulnone\par After Dunkirk, in the Second World War, there was a tendency on all hands to look for someone to blame for the disaster which had befallen the British forces, and there were many who wished to enter into bitter recriminations with those who had guided things in the past. At that time Mr. Winston Churchill, as he then was, said a very wise thing: "If we open a quarrel between the past and the present, we shall find that we have lost the future."\par \par \cf2\ul Mat_6:10\cf0\ulnone\par When we do try to understand the meaning of this phrase we meet with certain puzzling facts. We find that Jesus spoke of the Kingdom in three different ways. He spoke of the Kingdom as existing in the past. He said that Abraham, Isaac and Jacob, and all the prophets werLVALe in the Kingdom (\cf2\ul Luk_1:1\cf0\ulnone ; \cf2\ul Mat_8:11\cf0\ulnone ). Clearly therefore the Kingdom goes far back into history. He spoke of the Kingdom as present. "The Kingdom of God," he said, "is in the midst of you" (\cf2\ul Luk_17:21\cf0\ulnone ). The Kingdom of God is therefore a present reality here and now. He spoke of the Kingdom of God as future, for he taught men to pray for the coming of the Kingdom in this his own prayer. How then can the Kingdom be past, present and future all at the one time? How can the Kingdom be at one and the same time something which existed, which exists, and for whose coming it is our duty to pray?\par \par We find the key in this double petition of the Lord's Prayer. One of the commonest characteristics of Hebrew style is what is technically known as parallelism. The Hebrew tended to say everything twice. He said it in one way, and then he said it in another way which repeated or amplified or explained the first way. Almost any verse of the Psalms will show this parallelism in action. Almost every verse of the Psalms divides in two in the middle; and the second half repeats or amplifies or explains the first half.\par \par \cf2\ul Mat_6:11\cf0\ulnone\par This petition teaches us to pray for our daily bread, for bread for the coming day. It teaches us to live one day at a time, and not to worry and be anxious about the distant and the unknown future. When Jesus taught his disciples to pray this petition, there is little doubt that his mind was going back to the story of the manna in the wilderness (\cf2\ul Exo_16:1-21\cf0\ulnone ). The children of Israel were starving in the wilderness. and God sent them the manna. the food from heaven; but there was one condition--they must gather only enough for their immediate needs. If they tried to gather too much, and to store it up, it went bad. They had to be satisfied with enough for the day. As one Rabbi put it: "The portion of a day in its day, because he who created the day created sustenance for the day.LVAL" And as another Rabbi had it: "He who possesses what he can eat to-day, and says, `What shall I eat to-morrow?' is a man of little faith." This petition tells us to live one day at a time.\par It forbids the anxious worry which is so characteristic of the life which has not learned to trust God.\par \par \cf2\ul Mat_6:25-34\cf0\ulnone\par Jesus goes on to speak about the birds (\cf2\ul Mat_6:26\cf0\ulnone ). There is no worry in their lives, no attempt to pile up goods for an unforeseen and unforeseeable future; and yet their lives go on. More than one Jewish Rabbi was fascinated by the way in which the animals live. "In my life," said Rabbi Simeon, "I have never seen a stag as a dryer of figs, or a lion as a porter, or a fox as a merchant, yet they are all nourished without worry. If they, who are created to serve me, are nourished without worry, how much more ought 1, who am created to serve my Maker, to be nourished without worry; but I have corrupted my ways, and so I have impaired my substance." \cf5\b The point that Jesus is making is not that the birds do not work; it has been said that no one works harder than the average sparrow to make a living; the point that he is making is that they do not worry.\par \cf0\b0 There is not to be found in them man's straining to see a future which he cannot see, and man's seeking to find security in things stored up and accumulated against the future.\par \par \cf2\ul Mar_11:27-33\cf0\ulnone\par The whole story is a vivid example of what happens to men who will not face the truth. They have to twist and wriggle and in the end get themselves into a position in which they are so helplessly involved that they have nothing to say. The man who faces the truth may have the humiliation of saying that he was wrong, or the peril of standing by it, but at least the future for him is strong and bright. The man who will not face the truth has nothing but the prospect of deeper and deeper involvement in a situation which renders him helpless and ineffective.\parLVAL \par \cf2\ul Luk_6:47-49\cf0\ulnone\par The whole story is a vivid example of what happens to men who will not face the truth. They have to twist and wriggle and in the end get themselves into a position in which they are so helplessly involved that they have nothing to say. The man who faces the truth may have the humiliation of saying that he was wrong, or the peril of standing by it, but at least the future for him is strong and bright. The man who will not face the truth has nothing but the prospect of deeper and deeper involvement in a situation which renders him helpless and ineffective.\par \par \cf2\ul Luk_20:9-18\cf0\ulnone\par Beyond the power of wicked men stood the undefeatable majesty of God. Wickedness may seem for a time to prevail, but it cannot in the end escape its punishment.\par \par \pard\fi-360\li360 Careless seems the great Avenger, history's pages but record\par One death grapple in the darkness, 'twixt old systems and the Word;\par Truth for ever on the scaffold, Wrong for ever on the throne,\par Yet that scaffold sways the future, and behind the dim unknown,\par Standeth God within the shadow, keeping watch above his own.\par \par \pard\cf2\ul Eph_2:11-12\cf0\ulnone\par The Gentiles had no hope of a Messiah. The King James Version has it that they were without Christ. That is a perfectly possible translation; but the word Christos (GSN5547) is not primarily a proper name although it has become one. It is an adjective meaning the anointed one. Kings on their coronation were anointed; and thus Christos (GSN5547), the literal Greek translation of the Hebrew Messiah (HSN4886), came to mean the Anointed One of God, the expected King whom God would send into the world to vindicate his own and to bring in the golden age. Even in their bitterest days the Jews never doubted that that Messiah would come. But the Gentiles had no such hope.\par \par See the result of that difference. For the Jew history was always going somewhere; no matter what the present was like, LVALthe future was glorious; the Jewish view of history was essentially optimistic. On the other hand, for the Gentile history was going nowhere. To the Stoics history was cyclic. They believed that it went on for three thousand years; then came a conflagration in which the whole universe was consumed in flames; then the whole process began all over again, and the same events and the same people exactly repeated themselves. To the Gentile history was a progress to nowhere; to the Jew history was a march to God. To the Gentile life was not worth living; to the Jew it was the way to greater life. With the coming of Christ the Gentile entered into that new view of history in which a man is always on the way to God.\par \par \cf2\ul Heb_11:1-3\cf0\ulnone\par The Christian hope is belief in the future against the present. Long ago Epicurus said the chief end of life was pleasure. But he did not mean what so many people think he meant. He insisted that we must take the long view. The thing which is pleasant at the moment may bring pain in the long run; the thing which hurts like fury at the moment may bring joy in the long run. The Christian is certain that in the long run no man can exile the truth for "great is truth, and in the end she will prevail."\par \par It looked as if his judges had eliminated Socrates and as if Pilate had crushed Christ; but the verdict of the future reversed the verdict of the moment. Fosdick somewhere says that Nero once condemned Paul, but the years have passed on and the time has come when men call their sons Paul and their dogs Nero.\par \par It is easy to argue: "Why should I refuse the pleasure of the moment for an uncertain future?" The Christian answer is that the future is not uncertain because it belongs to God; and it is enough that God has commanded and that God has promised.\par \par The writer to the Hebrews goes on to say that it was precisely because the great heroes of the faith lived on that principle that they were approved by God. Every one of them rLVALefused what the world calls greatness and staked everything on God--and history proved them right.\par \par \cf2\ul Heb_11:30-31\cf0\ulnone\par When the writer to the Hebrews cites her, the point he desires to make is this--Rahab in face of all the facts believed in the God of Israel. She said to the spies whom she welcomed and hid: "I know that the Lord has given you the land.... For the Lord your God, is he who is God in heaven above, and on earth beneath" (Josh.2:9-11). At the moment when she was speaking, there seemed not one chance in a million that the children of Israel could capture Jericho. These nomads from the desert had no artillery and no siege-engines. Yet Rahab believed and staked her whole future on the belief--that God would make the impossible possible. When common sense pronounced the situation hopeless, she had the uncommon sense to see beyond the situation. The real faith and the real courage are those which can take God's side when it seems doomed to defeat. As Faber had it:\par \par "Thrice blest is he to whom is given\par The instinct that can tell\par That God is on the field when he\par Is most invisible.\par For right is right, since God is God;\par And right the day must win;\par To doubt would be disloyalty,\par To falter would be sin."\par \par The Christian believes that no man who takes the side of God can ever ultimately be on the losing side for, even if he knows earth's defeats, there is a victory whose trophies are in heaven.\par \par \cf2\ul Jam_4:13-17\cf0\ulnone\par Here again is a contemporary picture which James' readers would recognize, and in which they might well see their own portrait. The Jews were the great traders of the ancient world; and in many ways that world gave them every opportunity to practise their commercial abilities. This was an age of the founding of cities; and often when cities were founded and their founders were looking for citizens to occupy them, citizenship was offered freely to the Jews, for where the Jews came LVALmoney and trade followed. So the picture is of a man looking at a map. He points at a certain spot on it, and says, "Here is a new city where there are great trade chances. I'll go there; I'll get in on the ground floor; I'll trade for a year or so; I'll make my fortune and come back rich." James' answer is that no man has a right to make confident plans for the future, for he does not know what even a day may bring forth. Man may propose but God disposes.\par \par The essential uncertainty of the future was deeply impressed on the minds of men of all nations. The Hebrew sage wrote, "Do not boast about tomorrow, for you do not know what a day may bring forth" (\cf2\ul Pro_27:1\cf0\ulnone ). Jesus told his story of the rich but foolish man who made his fortune and built up his plans for the future, and forgot that his soul might be required of him that very night (\cf2\ul Luk_1:1-21\cf0\ulnone ). Ben Sirach wrote, "There is that waxeth rich by his wariness and pinching, and this is the portion of his reward: whereas, he saith, `I have found rest and now will eat continually of my goods'; and yet he knoweth not what time shall come upon him and that death approacheth; and that he must leave these things to others and die" (Sir.11:18-19).\par \par Seneca said: "How foolish it is for a man to make plans for his life, when not even tomorrow is in his control." And again: "No man has such rich friends that he can promise himself tomorrow." The Rabbis had a proverb: "Care not for the morrow, for ye know not what a day may bring forth. Perhaps you may not find tomorrow." Dennis Mackail was the friend of Sir James Barrie. He tells that, as Barrie grew older, he would never make an arrangement for even a social engagement at any distant date. "Short notice now!" he would always say.\par \par James goes on. This uncertainty of life is not a cause either for fear or for inaction. it is a reason for realizing our complete dependence on God. It has always been the mark of a serious-minded man that he makes hiLVALs plans in such dependence. Paul writes to the Corinthians: "I will come to you soon, if the Lord wills" (\cf2\ul 1Co_4:19\cf0\ulnone ). "I hope to spend some time with you, if the Lord permits" (\cf2\ul 1Co_16:7\cf0\ulnone ). Xenophon writes, "May all these things be, if the gods so will. If anyone wonders that we often find the phrase written, `if the gods will,' I would have him to know that, once he has experienced the risks of life, he will not wonder nearly so much." Plato relates a conversation between Socrates and Alcibiades. Alcibiades says: "I will do so if you wish, Socrates." Socrates answers, "Alcibiades, that is not the way to talk.\par And how ought you to speak? You ought to say, `If God so wishes.'" Minucius Felix writes, "`God grant it'--it comes instinctively to the ordinary man to speak like that." Constantly among the Arabs there is heard the expressions: "Imsh' Allah--if Allah wills." The curious thing is that there seems to have been no corresponding phrase which the Jews used. In this they had to learn.\par \par The true Christian way is not to be terrorized into fear and paralysed into inaction by the uncertainty of the future; but to commit the future and all our plans into the hands of God, always remembering that these plans may not be within God's purpose.\par \par The man who does not remember that, is guilty of arrogant boasting. The word is alazoneia (GSN0212). Alazoneia was originally the characteristic of the wandering quack. He offered cures which were no cures and boasted of things that he was not able to do. The future is not within the hands of men and no man can arrogantly claim that he has power to decide it.\par \par James ends with a threat. If a man knows that a thing is wrong and still continues to do it, that to him is sin. James is in effect saying, "You have been warned; the truth has been placed before your eyes." To continue now in the self-confident habit of seeking to dispose of one's own life is sin for the man who has been reminded thatLVAL the future is not in his hands but in God's.\par \pard\fi-360\li360 Barclay\par \pard\cf1\par \cf6\ul\b Jas_4:14\ulnone Why would God hide the future from us?\par \cf1\b0\par (\cf2\ul Jas_4:15\cf1\ulnone ) For that ye \i ought\i0 to say, If the Lord will, we shall live, and do this, or that.\par \par \pard\fi216\sa60\cf0\b If:\b0 \cf2\ul 2Sa_15:25\cf0\ulnone , \cf2\ul 2Sa_15:26\cf0\ulnone ; \cf4\ul\b Pro_16:9\cf0\ulnone\b0 ; \cf4\ul\b Pro_19:21\cf0\ulnone\b0 ; \cf2\ul Lam_3:37\cf0\ulnone ; \cf2\ul Act_18:21\cf0\ulnone ; \cf2\ul Rom_1:10\cf0\ulnone , \cf2\ul Rom_15:32\cf0\ulnone ; \cf2\ul 1Co_4:19\cf0\ulnone ; \cf2\ul 1Co_16:7\cf0\ulnone ; \cf2\ul Heb_6:3\cf0\ulnone\par \pard\cf1\par \cf0 Living and doing are not in our power so we must not be presumptuous about something that is the hands of another. We must recognize our absolute dependence on God, and feel that life and success are subject to his will. Anytime we begin to do should be prefaced with \ldblquote If the Lord wills.\rdblquote\par \cf3\fs23\par \i\fs29 If man would consciously live, move, and have his being in God, he would be filled with a cheerful sense of security, firmness, and power, amidst the violent and rapid changes incident to this life, and the dark mystery that overhangs it. "He that trusteth in the Lord shall be as Mount Zion, that cannot be moved."\par \i0 (G. T. Shedd, D. D.)\par \cf1\fs28\par (\cf2\ul Jas_4:16\cf1\ulnone ) But now ye rejoice in your boastings: all such rejoicing is evil.\par \pard\fi216\sa60\cf0\b\par \cf2\ul\b0 Jam_3:14\cf0\ulnone ; \cf2\ul Psa_52:1\cf0\ulnone , \cf2\ul Psa_52:7\cf0\ulnone ; \cf2\ul Pro_25:14\cf0\ulnone , \cf4\ul\b Pro_27:1\cf0\ulnone\b0 ; \cf2\ul Isa_47:7\cf0\ulnone , \cf2\ul Isa_47:8\cf0\ulnone , \cf2\ul Isa_47:10\cf0\ulnone ; \cf2\ul 1Co_4:7\cf0\ulnone , \cf2\ul 1Co_4:8\cf0\ulnone , \cf2\ul 1Co_5:6\cf0\ulnone ; \cf2\ul Rev_18:7\cf0\ulnone\par \pard\cf1\par \cf0 In our planning we do not foresee any failure, and are confident of success. We cannot anticipate howLVAL such skilful plans could ever misfire. But to boast of those things would be evil for we are not in charge of the outcome. There are many examples in scripture where men were so sure that they were right they made rash statements. One example was the brothers of Joseph who said the one who had Joseph\rquote s cup should be his servant forever, not knowing it was Benjamin.\par \cf1\par (Jas 4:17) Therefore to him that knoweth to do good, and doeth \i it\i0 not, to him it is sin.\par \par \pard\fi216\sa60\cf2\ul Luk_12:47\cf0\ulnone , \cf2\ul Luk_12:48\cf0\ulnone ; \cf2\ul Joh_9:41\cf0\ulnone , \cf2\ul Joh_13:17\cf0\ulnone , \cf2\ul Joh_15:22\cf0\ulnone ; \cf2\ul Rom_1:20\cf0\ulnone ,\cf2\ul Rom_1:21\cf0\ulnone , \cf2\ul Rom_1:32\cf0\ulnone , \cf2\ul Rom_2:17-23\cf0\ulnone , \cf2\ul Rom_7:13 (2Ti_2:21 USELESS)\cf0\ulnone\par \pard\cf1\par \pard\sa120\cf5 We tend to think that \i doing\i0 wrong is sin. But James tells us that sin is also \i not\i0 doing right. (These two kinds of sin are sometimes called sins of commission and sins of omission.) It is a sin to lie; it can also be a sin to know the truth and not tell it. It is a sin to speak evil of someone; it is also a sin to avoid that person when you know he or she needs your friendship. You should be willing to help as the Holy Spirit guides you. If God has directed you to do a kind act, to render a service, or to restore a relationship, do it. You will experience a renewed and refreshed vitality to your Christian faith.\par \pard\cf1\par \cf0 James deals with both commission of sin and omissions that are sin. One is as bad as the other. There were many who were lost because of the great transgressions they committed against God, but probably just as many were condemned for what they failed to do.\par \par He reverts to his original concept of faith and works. Regardless of what we believe, it will not be advantageous unless we act upon it, so it is not living faith to know to do good and do it not. It is the dead faith that is a sin.\LVALpar \cf3\fs23\par \cf1\fs28\par \par \fs29\par \pard\sa200\sl276\slmult1\cf0\fs28\par \pard\cf3\f1\fs29\par } LVALӏ{\rtf1\fbidis\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}{\f1\fnil\fprq2\fcharset0 TITUS Cyberbit Basic;}} {\colortbl ;\red0\green128\blue0;\red0\green0\blue255;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\cf1\lang1033\ul\f0\fs28 2Pe_3:1-7\cf0\ulnone \par \pard\ltrpar\sa120 ch 1 God gives an assurance of salvation\par ch 2. Do not be ensnared by the false doctrine\par \b ch 3. Keep on Trusting God\b0\par \b Scripture Outline\b0\par \pard\ltrpar\li480\sa120 Remember the Basics (\cf1\ul 2Pe_3:1-7\cf0\ulnone )\line Remember, God is Always on Time (\cf1\ul 2Pe_3:8-9\cf0\ulnone )\line The Kind of People We Should Be (\cf1\ul 2Pe_3:10-13\cf0\ulnone )\line How to Be Found by Him (\cf1\ul 2Pe_3:14-16\cf0\ulnone )\line A Final Word Concerning Growing (\cf1\ul 2Pe_3:17-18\cf0\ulnone )\par \pard\ltrpar\sa120 Peter's denunciation of false teachers and their false teaching has been vividly strong\emdash they face certain doom. His vocabulary was confrontive and strong. In contrast, he now returns to speaking to the believers in gentle and endearing language. His message is one of love and encouragement.\par He points them to God. Unlike the false teachers, God is the One who is always to be trusted. The day of the Lord is coming. God always keeps His promises. He is always on time!\par \b Remember the Basics\b0\par \i "Beloved"\i0 is a wonderful word of love and endearment (\cf1\ul 2Pe_3:1\cf0\ulnone ). Peter has a sincere love for the Christians who have suffered so much for their faith in Jesus Christ. He wishes for them to walk with God and not to be led astray. And so he writes to \i "stir up"\i0 their pure [\cf2\b eilikrines = sunlight judged or sincere\cf0\b0 ] minds as a way of reminder of what they already know and believe. In fact, he states this has been the clear purpose of both of his letters (\cf1\ul 2Pe_3:1\cf0\ulnone ). \cf1\ul Joh_3:19-21\cf3\ulnone ;\cf0 \cf1\ul Psa_139:23\cf0\ulnone\par The word translated \i "stir up" (dieLVALge\'edro\i0 ) means to arouse or awaken fully . That was the need of the first-century Christians, and it is a primary need of Christians today (\cf1\ul Rom_13:11\cf0\ulnone ). We need to be fully awakened to the truth of God's Word and to the basics of the faith. Peter suggests three specific areas of which we need to be reminded and stirred up.\par First, we need to remember the words of the holy prophets (\cf1\ul 2Pe_3:2\cf0\ulnone ). The holy prophets are far different from the false prophets about whom Peter has been warning. These are the holy men to whom Peter has referred in chapter one, verses \cf1\ul 2Pe_1:20\cf0\ulnone and \cf1\ul 2Pe_1:21\cf0\ulnone . These holy prophets spoke as they were moved by the Holy Spirit. They wrote Scripture which did not come by personal interpretation, nor by the will of man, but by the Holy Spirit.\par Peter encourages us to escape from the destructive heresies of the false prophets (\cf1\ul 2Pe_2:1\cf0\ulnone ) and to remember the words of the holy prophets. In short, our trust should be in God and in His Word which He has given us through Spirit-led prophets.\par Second, we should remember the commandments of the apostles (\cf1\ul 2Pe_3:2\cf0\ulnone ). When Peter was writing these words of instruction, the New Testament canon had not been established. The words of the prophets were among the canon of the Jewish Scriptures. They were certainly to be heeded.\par But from the beginning of the birth of the church, the "apostles' doctrines," or the commandments of the apostles of the Lord and Savior (\cf1\ul 2Pe_3:2\cf0\ulnone ), were followed by the believers. Luke recorded this fact when he wrote concerning the early Christians, "And they continued steadfastly in the apostles' doctrine and fellowship, in the breaking of bread, and in prayers" (\cf1\ul Act_2:42\cf0\ulnone ). \par Last, Peter reminds us that God is in control (\cf1\ul 2Pe_3:3-7\cf0\ulnone ). Remembering the words of the holy prophets and the commandments of the apostles of the Lord and SavLVALior is essential and important because they take us back to God who is the source of the Word and commandments. Our trust should be in Him. He is in control of all things.\par In this regard, the first thing to remember is that scoffers will come in the last days walking after their own lusts (\cf1\ul 2Pe_3:3\cf0\ulnone -\cf1\ul 4\cf0\ulnone ). They are like the false teachers who walk according to the flesh in the lust of uncleanness (\cf1\ul 2Pe_2:10\cf0\ulnone ).\par These scoffers do not listen to the prophets, to the apostles, nor do they look to God. Instead, they merely look at outward circumstances and ask, "Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation" (\cf1\ul 2Pe_3:4\cf0\ulnone ). The inference of Peter's teaching is clear. Don't listen to these scoffers. Don't follow in their ways. Look to God and trust Him. He has everything under control. God is the One who created the world, and He is still in charge!\par \b Where is this \ldblquote coming\rdblquote He promised?\b0 Rejecting this promise, so often repeated in the New Testament (\cf1\ul Joh_14:1-3\cf0\ulnone ; \cf1\ul Act_1:11\cf0\ulnone ; \cf1\ul 1Co_15:23\cf0\ulnone ; \cf1\ul 2Co_1:14\cf0\ulnone ; \cf1\ul Php_1:6\cf0\ulnone ; \cf1\ul 1Th_3:13\cf0\ulnone ; \cf1\ul 1Th_4:14-18\cf0\ulnone ; \cf1\ul 2Th_1:10\cf0\ulnone ; \cf1\ul 2Th_2:1\cf0\ulnone ; \cf1\ul 1Ti_6:14\cf0\ulnone ; \cf1\ul 2Ti_4:8\cf0\ulnone ; \cf1\ul Tit_2:13\cf0\ulnone ; \cf1\ul Heb_9:28\cf0\ulnone ; \cf1\ul Jas_5:7\cf0\ulnone ) \par Peter builds his argument upon God's creation (\cf1\ul 2Pe_3:5\cf0\ulnone ). He "stirs up" the minds of his readers to remember who God is. He is the Creator of all things. By His word the heavens and the earth were created. The scoffers willfully forget this marvelous fact (\cf1\ul 2Pe_3:5\cf0\ulnone ).\par In \cf1\ul 2Pe_3:6\cf0\ulnone , Peter reminds his readers God did not merely create the world and then leave it. When the people of His creatioLVALn disobeyed Him and chose to live in blatant sin, God brought the great Flood upon the earth. He did not spare the ancient world, but saved Noah and seven others who were righteous while bringing the Flood on the world of the ungodly (\cf1\ul 2Pe_2:1\cf0\ulnone ; Gen. 6-8).\par God is not only the Creator, but He has the power to bring judgment and even destroy that which He has created. It is a foolish thing to willingly forget or ignore who God is and who we are. By His word, He can create or destroy.\par God has already declared through His holy prophets and apostles what lies ahead. Jesus prophesied of the end of the world when He said, "Therefore as the tares are gathered and burned in the fire, so it will be at the end of this age" (\cf1\ul Mat_13:40\cf0\ulnone ). The writer of Hebrews quoted from Psalm 102 in stating, "You, LORD, in the beginning laid the foundation of the earth, and the heavens are the work of Your hands; they will perish, but You remain" (\cf1\ul Heb_1:10-11\cf0\ulnone ).\par John writes vividly about the destruction of the present heavens and earth in Revelation 20. He continues by writing, "And I saw a new heaven and a new earth, for the first heaven and the first earth had passed away. Also there was no more sea" (\cf1\ul Rev_21:1\cf0\ulnone ).\par Peter confirms that teaching by stating that the heavens and earth which now exist are being reserved for fire until the day of Judgment and perdition of ungodly men (\cf1\ul 2Pe_3:7\cf0\ulnone ). Those sobering words should remind us of the importance of trusting in the living God. We need to remember He is in control.\par \pard\ltrpar\cf1\ul 2Pe_3:8-9\cf0\ulnone \par \pard\ltrpar\sa120\par \b Remember, God is Always on Time\b0\par God is not only in control; He is always on time. Scoffers would attempt to make us believe God has fallen asleep or He is inept or He does not keep His promises. Speaking once again with endearment to his readers as he calls them "beloved" (\cf1\ul 2Pe_3:8\cf0\ulnone ), Peter asks them notLVAL to forget that \i "with the Lord one day is as a thousand years"\i0 (\cf1\ul 2Pe_3:8\cf0\ulnone ). Peter practices what he has been preaching. He has encouraged his readers to heed the Word of God which has come from the prophets and the apostles. In \cf1\ul 2Pe_3:8\cf0\ulnone he does just that by referring to the teaching of \cf1\ul Psa_90:4\cf0\ulnone , "For a thousand years in Your sight are like yesterday when it is past, and like a watch in the night."\par Scoffers assert that since Jesus promised His Second Coming and has not yet come, He was either lying or is incapable of keeping His promise. Peter contends that Jesus is not limited by time as are humans. One day in the sight of God is like one thousand years, and one thousand years is as a day. One hour 41.6 years. The psalmist has declared it and Peter believed it.\par Insisting that \i "the Lord is not slack concerning His promise"\i0 (\cf1\ul 2Pe_3:9\cf0\ulnone ), Peter gives a better reason for the fact Jesus has not returned. He remembers well the teaching of his Master on this subject, "It is not for you to know times or seasons which the Father has put in His own authority" (\cf1\ul Act_1:7\cf0\ulnone ). Jesus had also said, "But of that day and hour no one knows, no, not even the angels of heaven, but My Father only" (\cf1\ul Mat_24:36\cf0\ulnone ).\par Thus, Peter concludes, the Lord is not "slack" concerning His promise. He never stated the exact time in which He would return. It is in the Father's hands. Not even the angels know the time of His return.\par The verb translated as "not slack" is \f1 bradu\u769?no\u772?\f0 , which means to delay or tarry. God is never late. He is always on time. He is never delayed by outward circumstances or by others. He is always in control. His motive is always love. He so loved the world He gave His only begotten Son. And it's because of His love for the world that Jesus has not yet returned.\par God's love is manifested in His longsuffering (\f1 makrothume\u769?o\u772?\f0 ) which denoteLVALs patience and forbearance. In his first letter, Peter referred to the longsuffering of God in the days of Noah before bringing judgment upon unrepentant people (\cf1\ul 1Pe_3:20\cf0\ulnone ).\par "[He is] longsuffering toward us" because He is not willing for any to "perish but that all should come to repentance" (\cf1\ul 2Pe_3:9\cf0\ulnone ). Again, Peter bases his teaching upon the Word of God from the prophets and apostles. Ezekiel recorded the Word of the Lord, " 'Do I have any pleasure at all that the wicked should die?' says the Lord God,' and not that he should turn from his ways and live?'" (\cf1\ul Eze_18:23\cf0\ulnone ).\par Paul contends God does not desire for any to perish, but wishes for all to be saved (\cf1\ul 1Ti_2:4\cf0\ulnone ). And Paul wrote to the church at Rome, "For God has committed them all to disobedience, that he might have mercy on all" (\cf1\ul Rom_11:32\cf0\ulnone ).\par Thus, Peter concludes, the Lord has not returned for one simple reason\emdash it is not yet the His time. And the reason it is not yet the His time is because of His longsuffering. He is not willing that any should perish, but that all should come to repentance.\par \pard\ltrpar\cf1\ul 2Pe_3:10-13\cf0\ulnone \par \pard\ltrpar\sa120\par \b The Kind of People We Should Be\b0\par As Peter has written directly regarding the false teachers, he now expresses himself very graphically and with great conviction concerning the coming of Christ's kingdom. Indeed the Lord is going to keep His promise. It is not a matter of "if" He is coming, it is merely a matter of "when" He will return.\par \i "The day of the Lord will come"\i0 (\cf1\ul 2Pe_3:10\cf0\ulnone ). The scoffers may doubt, and the world may totally ignore Him, but Jesus is coming again! Jesus said, "Therefore you also be ready, for the Son of Man is coming at an hour when you do not expect Him" (\cf1\ul Mat_24:44\cf0\ulnone ). Peter describes what will happen in that time.\par Remember that Peter was present when the Lord shared His teachingLVAL regarding His Second Coming. Jesus had told Peter and the other disciples, "But know this, that if the master of the house had known what hour the thief would come, he would have watched and not allowed his house to be broken into" (\cf1\ul Mat_24:43\cf0\ulnone ). Thus, Peter reminds us the Lord will come like a thief in the night (\cf1\ul 2Pe_3:10\cf0\ulnone ).\par \i "The heavens will pass away"\i0 (\cf1\ul 2Pe_3:10\cf0\ulnone ). The heavens (\f1 ourano\u769?s\f0 ) are mentioned by Peter five times in this chapter. In \cf1\ul 2Pe_3:5\cf0\ulnone , he refers to the creation of the heavens by God; in \cf1\ul 2Pe_3:7\cf0\ulnone , he contends the heavens are kept in existence by the word of God; in \cf1\ul 2Pe_3:12\cf0\ulnone , he speaks about the heavens being dissolved by fire when Christ returns; in \cf1\ul 2Pe_3:13\cf0\ulnone , he speaks about the new heavens which will come after the destruction of the old; and in \cf1\ul 2Pe_3:10\cf0\ulnone , we read that the heavens will pass away with a great noise.\par The word translated as "a great noise" is \f1 rhoize\u772?do\u769?n\f0 , which means "whizzingly" or "with a great crash." One is reminded of the prophetic warning given to the city of Ariel by the prophet Isaiah, "You will be punished by the LORD of hosts with thunder and earthquake and great noise, with storm and tempest and the flame of devouring fire" (\cf1\ul Isa_29:6\cf0\ulnone ).\par Even though we live in the day of atomic power, space travel, and many scientific achievements, and even though we have witnessed the power and awesome destruction of nuclear weapons, it is difficult for us to comprehend just what it will be like for the heavens to be destroyed and to pass away. What a noise!\par \i The earth "will be burned up"\i0 (\cf1\ul 2Pe_3:10\cf0\ulnone ). Not only will the earth be burned up, but everything upon the earth: "the works that are in it will be burned up." What an incredible and incomprehensible event. To burn with fire is \f1 katakai\u769?o\u772?\f0 which means to cLVALonsume utterly or to burn up utterly.\par In short, there will be nothing remaining. The earth will be consumed and everything on it. And the heavens will be destroyed. What an awesome event. Until the development of the atom and hydrogen bombs it was difficult for mankind to imagine that such destruction could be possible.\par Our generation has come to know that it is not only possible, but it is probable. Peter says it is not only probable, but it is absolutely certain. And it is part of God's master plan. Therefore, we should be prepared. In verses \cf1\ul 2Pe_3:11\cf0\ulnone and \cf1\ul 2Pe_3:12\cf0\ulnone Peter suggests four specific areas of our lifestyles to which we should pay heed if we believe the Word of God is to be believed and that all things are to be dissolved. He tells us what manner of persons we should be.\par Let the cartoonists draw their caricatures of prophets of doom. Let the world make its jokes. But you can go to the bank on the fact that just as the world was flooded with water in days of old, it will one day be burned with fire.\par \par First, we are to live lives of holy conduct (\cf1\ul 2Pe_3:11\cf0\ulnone ). \par \pard\ltrpar Looking back I thank Him\par Looking forward I trust Him\par Looking around I serve Him\par Looking within I need Him\par Looking up I expect Him\b\par \pard\ltrpar\sa120\b0\par Peter speaks a great deal about holiness in both of his letters. His most specific teaching is found in \cf1\ul 1Pe_1:15\cf0\ulnone , \cf1\ul 1Pe_1:16\cf0\ulnone , "But as He who has called you is holy, you also be holy in all your conduct, because it is written, 'Be holy, for I am holy.'"\par In the Gospel of Matthew, Jesus shares the parable about the faithful and unfaithful servants. When the master returned from a trip, he found the good servant serving faithfully, who was rewarded. But the unfaithful servant was beating his fellow servants. He was to be cut in two and cast out with the hypocrites (\cf1\ul Mat_24:45-51\cf0\ulnone ). Like those servants, LVALwe should be ready for our Master to return.\par Second, Peter tells us to live lives of godliness (\cf1\ul 2Pe_3:11\cf0\ulnone ). In order to live godly lives, we must live like Him! Of course, we cannot do that if we live in the flesh. Peter has already warned us against that kind of lifestyle (\cf1\ul 2Pe_2:20\cf0\ulnone and \cf1\ul 2Pe_3:3\cf0\ulnone ).\par We must be like the good servants in another parable of Jesus who did not bury the talents the Master had given them, but invested them wisely. Jesus concluded that parable by saying, "for to everyone who has, more will be given, and he will have abundance; but from him who does not have, even what he has will be taken away" (\cf1\ul Mat_25:29\cf0\ulnone ).\par \cf1\ul 2Pe_3:12\cf0\ulnone then tells us to look for His coming. Faithfulness is one of the great attributes of God, and He asks His children to follow Him with faithfulness. Peter's exhortation is clear: we should faithfully be looking for His coming with expectation.\par Jesus illustrated this important truth by sharing the parable of the wise and foolish virgins. The foolish virgins were not faithful, and thus, not adequately prepared. But the wise virgins were looking for His coming and were adequately prepared. When the bridegroom came, they went in with him to the wedding, but the other virgins came after the door was shut.\par The conclusion of Jesus is clear, "Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming" (\cf1\ul Mat_25:13\cf0\ulnone ). He gave the same warning after speaking about Noah, the two women grinding at the mill, and the two men working in the field. "Watch, therefore, for you do not know what hour your Lord is coming" (\cf1\ul Mat_24:42\cf0\ulnone ).\par And last, we should be hastening His coming (\cf1\ul 2Pe_3:12\cf0\ulnone ). Although Peter does not give us clear instructions regarding how we should hasten the coming of the Lord, the inference seems clear. If the reason the Lord has not yet come is that He iLVALs longsuffering and not willing that any should perish but that all should come to repentance (\cf1\ul 2Pe_3:9\cf0\ulnone ), then we should be involved in the spiritual harvest.\par Jesus said, "I must work the works of Him who sent Me while it is day; the night is coming when no one can work" (\cf1\ul Joh_9:4\cf0\ulnone ). That is also His instruction. He has given us His commission: "Go therefore and make disciples of all the nations" (\cf1\ul Mat_28:19\cf0\ulnone ).\par We are not called to bask in the sunshine of God's kingdom or to sleep as did the foolish virgins. We are called to labor in the Lord's vineyard. If we are to hasten the coming of the Lord, we should be those who live holy and godly lives, who are looking for His coming, and who are working faithfully to share His love and salvation with others.\par The prophetic statements made by Peter concerning the passing away of the heavens and the destruction of the earth are not meant to be fatalistic. To the contrary, Peter is constantly calling us to the life of hope in Jesus Christ.\par The old must pass away when the new comes (\cf1\ul 1Co_13:10\cf0\ulnone ). And so Peter proceeds to a note of hope and triumph. There will be new heavens and a new earth when the kingdom of our Lord comes, and we should be looking for them (\cf1\ul 2Pe_3:13\cf0\ulnone ). This, says Peter, is according to the promise of God. An example of that promise is found in \cf1\ul Isa_65:17\cf0\ulnone , "For behold, I create new heavens and a new earth; and the former shall not be remembered or come to mind."\par As we have seen, the ultimate promise is given in \cf1\ul Rev_21:1\cf0\ulnone , "And I saw a new heaven and a new earth, for the first heaven and the first earth had passed away." The promise is clear. The old is passing away by God's design, and the new is coming by God's plan.\par The marvelous thing which Peter specifies about the new is the fact that righteousness dwells there. John writes that there will be no more curse and no more night (\cf1\ulLVAL Rev_22:3\cf0\ulnone , \cf1\ul Rev_22:5\cf0\ulnone ); "And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away" (\cf1\ul Rev_21:4\cf0\ulnone ).\par No wonder we should look forward to His coming! His testimony to us is "And behold, I am coming quickly, and My reward is with Me, to give to every one according to his work" (\cf1\ul Rev_22:12\cf0\ulnone ).\par Jesus said joh 14:1-3. If the place He has prepared for us is real, then that is all that really matters; but if such a place is not real, then nothing really matters at all. It's all about a place He has prepared. That's not just my conclusion. Inspired by the Spirit, Paul said, "If in this life only we have hope in Christ, we are of all men most miserable" (see \cf1\ul 1Co_15:19\cf0\ulnone ).\par \par \pard\ltrpar\cf1\ul 2Pe_3:14-16\cf0\ulnone \par \pard\ltrpar\sa120\par \b How to Be Found by Him\b0\par Because the day of the Lord is imminent, and because we are those who are looking for the coming of Christ and His kingdom, Peter states we should be diligent in being ready to be found by Him. The word \i "diligent," spoudzo\i0 is the same word that Peter uses in chapter one when he urges his readers to be diligent to make their calling and election sure (\cf1\ul 2Pe_1:10\cf0\ulnone ).\par As he comes to the close of his epistle, he makes the same appeal with a slightly different emphasis. It is certain we should make our calling and election sure, but it is within the context of being prepared for the coming of Christ. We should be diligent to be found in Him with the following attributes:\par \i "In peace"\i0 (\cf1\ul 2Pe_3:14\cf0\ulnone ). Once again, Peter uses one of the key words which he addressed in his opening remarks. The word \i "peace"\i0 (\f1 eire\u772?\u769?ne\u772?\f0 ) means more than mere quietness. It has some of the sense of the Hebrew word \f1 shalom\f0 in that it implies prosperity or well-being.LVAL\par That is Peter's concern for his readers\emdash that we be at peace with the Lord, with others, and with ourselves. It is good to be resting in the Lord and in His faithful provision. Jesus shared that in the world we will have tribulation, but in Him we have peace (\cf1\ul Joh_16:33\cf0\ulnone ).\par \i "Without spot"\i0 (\cf1\ul 2Pe_3:14\cf0\ulnone ). In contrast to the false teachers who are spots and blemishes (\cf1\ul 2Pe_2:13\cf0\ulnone ), Peter encourages us to be \i "without spot" (\'e1spilos\i0 ). This is the same word used by James when he instructs us to keep ourselves unspotted from the world (\cf1\ul Jas_1:27\cf0\ulnone ). And it is the word which Peter uses in describing Jesus as the lamb without blemish and without spot (\cf1\ul 1Pe_1:19\cf0\ulnone ).\par The teaching of Peter and of all the Scripture is clear: The Lord desires we would allow Him to make us pure and clean; that we would flee from the very appearance of evil; and that when Christ returns, He would find us without spot, cleansed by the very blood of Jesus Christ, the Lamb of God who has come to take away the sins of the world (\cf1\ul 1Jn_1:7\cf0\ulnone ).\par \i "Blameless\i0 "(\cf1\ul 2Pe_3:14\cf0\ulnone ). Blameless, what a startling word! To be blameless means we must be forgiven. There is only One in all of the universe who is capable of making us blameless. He is the One who is faithful and just to cleanse us from all sin (\cf1\ul 1Jn_1:9\cf0\ulnone ). Indeed, it is Jesus Christ the Lord.\par The human approach is to either ignore sin or to justify ourselves by rationalizing that we are as good or even better than others. However, God does not ignore or rationalize concerning sin. He takes sin so seriously that He sent His only begotten Son to rescue us from the eternal death which results from sin.\par God deals truthfully with our sin. We can receive His righteous judgment or we can enjoy His forgiveness by repenting of our sin and turning to Christ for His forgiveness. God both forgives and forgets ouLVALr sin. It is as though we had never sinned\emdash we are blameless. "Though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall be as wool" (\cf1\ul Isa_1:18\cf0\ulnone ).\par Christ has given us the way to live in peace, to be without spot and blameless. If we are not found by Him to be enjoying such a marvelous lifestyle, we can only blame our own selfish wills.\par My life is an illustration of the wonderful truth found in \cf1\ul 2Pe_3:15\cf0\ulnone -\cf1\ul 16\cf0\ulnone . How gracious, patient, and longsuffering our Lord has been with me. His love has been steadfast. His forgiveness has been generous and ever available. Without Him, I would be lost. Through Him has come my salvation.\par Peter, Paul, and the other apostles experienced this great salvation. They not only taught it and believed in it\emdash they enjoyed the benefits of the salvation of the Lord, and so can we. Peter states that this is the same salvation about which the apostle Paul had written (\cf1\ul 2Pe_3:15\cf0\ulnone , \cf1\ul 2Pe_3:16\cf0\ulnone ).\par To those who understand what Paul has written and have experienced the salvation of the Lord, it is wonderful news. But to those who continue to walk after the flesh and are untaught and unstable, they twist his teaching just as they do all of Scripture. The terrible result will be their own destruction.\par What a contrast! To live in peace, without spot, blameless, and to enjoy the salvation which comes from the longsuffering of the Lord is the choice which Peter offers us as contrasted with the destruction which will come to those who twist the truth.\par \pard\ltrpar\cf1\ul 2Pe_3:17-18\cf0\ulnone \par \pard\ltrpar\sa120\par \b A Final Word Concerning Growing\b0\par Peter is building to a climax. His aim is clear. His message has not been hidden. He has warned against the false teachers and their teaching which would lead others astray. Their end is also clear\emdash it will be certain destruction! But not onLVALly will they be destroyed, so will the heavens and earth. The day of God's judgment is coming.\par But so is the day of the Lord's salvation when Christ shall come to reign as King of kings and Lord of lords! There will be a new heaven and a new earth in which righteousness will dwell. The old will pass away and the new will come.\par Therefore, states Peter, you should be ready for the coming of the Lord (\cf1\ul 2Pe_3:14-16\cf0\ulnone ). And now he concludes, you should take the initiative in at least three measurable ways:\par 1. \i Remember what you know\i0 (\cf1\ul 2Pe_3:17\cf0\ulnone ). From the beginning of his letter Peter has said he is writing to remind his readers of what they already know (\cf1\ul 2Pe_1:12\cf0\ulnone ). He has written both of his letters to "stir up" the pure minds of his readers by way of reminder (\cf1\ul 2Pe_3:1\cf0\ulnone ).\par Now he translates those reminders into action. He asks us to live as though we remember and believe those vitally important things of which he has reminded us. Most of us do not need to know any more until we begin to apply what we already know. Our knowledge needs to be translated into lifestyle.\par 2. \i Beware lest you fall from your steadfastness\i0 (\cf1\ul 2Pe_3:17\cf0\ulnone ). Peter is writing primarily to those who are steadfast (\f1 ste\u772?rigmo\u769?s\f0 ) or stable in their Christian faith. Many of them had suffered greatly because of their faith in Christ. They had withstood the attacks of Satan which had come to them through persecution by Nero and others outside the body of Christ.\par Now Peter is warning them and us against the attacks of Satan which would come within the guise of those within the church. We need to be built solidly upon the rock, Jesus Christ (\cf1\ul Mat_7:24\cf0\ulnone ) and to live constantly by the basics of the faith. We should remind one another to "stir up" our brothers and sisters in Christ.\par Then, we must be careful lest we be led away with the error of the wicked and fall from our own LVALsteadfastness. There are those in the church who say we need not worry about falling. If that were true, then Peter wrote his epistle in vain as did Paul when he said, "Therefore let him who thinks he stands take heed lest he fall" (\cf1\ul 1Co_10:12\cf0\ulnone ).\par The warnings of Scripture are numerous: Watch out! Be on guard! Beware! Resist the devil! Flee from evil! Consent not to sin! The list goes on and on.\par But God tells us not only to beware of going astray, He has promised us a way to be secure in Him. He has promised to never leave us nor forsake us (\cf1\ul Heb_13:5\cf0\ulnone ). He is a friend who sticks closer than a brother (\cf1\ul Pro_18:24\cf0\ulnone ). And, as we have seen, the best defense is an active offense.\par 3. \i "But grow in the grace and knowledge of\i0\'85 \i Jesus Christ"\i0 (\cf1\ul 2Pe_3:18\cf0\ulnone ). When we are growing in Christ, we are resisting error. When we are following Him, we are going the opposite direction from error. When we pay heed to the Word of God and live the life of obedience to His Word, we need not worry about falling.\par \i "Grow"\i0 (\cf1\ul 2Pe_3:18\cf0\ulnone ). In his first letter, Peter gave the answer to what we should do to grow when he wrote, "As newborn babes, desire the pure milk of the word, that you may grow thereby" (\cf1\ul 1Pe_2:2\cf0\ulnone ). Peter is stirring up our memories concerning that basic and vital teaching.\par The Bible has a great deal to say about growing up in Christ. For example, Paul writes about us growing up into a holy temple in the Lord (\cf1\ul Eph_2:21\cf0\ulnone ), and then teaches us how we should minister within the body of Christ so we "may grow up in all things into Him who is the head\emdash Christ" (\cf1\ul Eph_4:15\cf0\ulnone ).\par \i "Grace"\i0 (\cf1\ul 2Pe_3:18\cf0\ulnone ). Peter encourages us to grow in grace. The word for grace is \f1 cha\u769?ris\f0 , which means "unmerited" or "receiving without deserving." Grace flows from God. And the more we grow, the more we should becomLVALe like Him and the more of His grace we should enjoy, and that grace should flow from our lives to others. Show me a person who is walking closely with God and growing spiritually as they draw spiritual nourishment from Him, and I'll show you a person who is not only experiencing the grace of God but who is sharing it with others.\par We should be growing in the grace which comes from Jesus Christ, our Savior and Lord. This grace is at the center of Christian lifestyle and Christian community. Therefore, there is little wonder this grace was and is commonly used in the greetings and benedictions which Christians share with one another.\par For example, Paul wrote to the Galatian believers, "The grace of our Lord Jesus Christ be with your spirit" (\cf1\ul Gal_6:18\cf0\ulnone ) and to the church at Ephesus, "Grace be with all those who love our Lord Jesus Christ in sincerity" (\cf1\ul Eph_6:24\cf0\ulnone ). May we be those who are growing in the grace of our Lord and Savior, Jesus Christ.\par \i "Knowledge"\i0 (\cf1\ul 2Pe_3:18\cf0\ulnone ). We should not only be growing in grace, but also in knowledge. Not the kind of knowledge (\f1 gno\u772?sis\f0 ) which would make us puff up and be separated from others by the feeling of superiority (\cf1\ul 1Co_8:1\cf0\ulnone ). But, instead, the kind of knowledge of Jesus Christ which brings unity to the body and mutual growth to become more and more like Jesus Christ Himself (\cf1\ul Eph_4:12\cf0\ulnone , \cf1\ul Eph_4:13\cf0\ulnone ).\par This is not mere knowledge about Jesus; it is knowledge of Him. This is in stark contrast to those who are untaught, unstable, and who twist the truth to their own destruction (\cf1\ul 1Pe_3:16\cf0\ulnone ). To know Jesus is to know the truth (\cf1\ul Joh_14:6\cf0\ulnone ). To know Jesus is life everlasting (\cf1\ul Joh_3:16\cf0\ulnone ).\par \i "Jesus Christ"\i0 (\cf1\ul 1Pe_3:18\cf0\ulnone ). Without a doubt, Jesus Christ is the focus of Peter's epistles and his very life. Peter had grown wonderfully in the grace and k LVAL nowledge of Jesus Christ, and he invites us to do the same.\par Peter referred to Jesus the Savior; he had experienced the salvation of Jesus Christ in his own life. Also, Peter referred to Jesus as Lord; he had followed Jesus as Lord of his life. Then, Peter closed his letter by referring to Christ in the ultimate, "To Him be the glory both now and forever. Amen."\par \par \par \par \par \pard\ltrpar\cf3\fs29\par } 6  @ @ @          6  @ @ @          x{hUB/ ; : ; : ; : ; : : ; : ; : ; ; : ; : ^LVALnMR28AllowZeroLengthRequired( Title  .Comments