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, lo