Lessons @ CFBC

Know, Grow and GO
Mark 1:14-20

Read this passage a couple of times and then write down some things that God draws to your attention:

Timing

One of the subjects that may have caught your attention is the issue of timing. Jesus doesn’t begin to preach until John the Baptist is arrested. Seems odd since they could have made a good team; cousins, powerful teachers, they could have been traveling evangelists… But that wasn’t a part of God’s plan or timing. How many times have you said or heard it said, “It was right time,” “it was perfect timing,” or “I was in the right place at the right time.” God is a God of perfect timing. And for John and Jesus one left the scene and the other took center stage.

There are several Greek words for time; two of them are kairos and chronos. Chronos speaks of the duration of a period of time, and it also marks quantity of time. Kairos is used to define a fixed amount of time marked by certain features; it also marks the quality of the time.

Kairos is used here by Jesus in verse 15. In this sense of time Jesus is referring to two ideas. The first is that of history that had already occurred; creation, the Patriarchs, the kingdoms of Israel and Judah, the exile and leading up to his birth. The second idea is that of God entering history at just this moment marking the nearness of the kingdom of God. The timing couldn’t be more perfect.

Think back through your life’s circumstances; can you see God’s hand in the timing of events? Think about your salvation experience… What about decisions made at certain crossroads? How about relationships that resulted in prosperous opportunities of some kind? There may even some missed opportunities because of choices or bad timing but there are no coincidences. Timing is in God’s hand and His timing is perfect.

In this passage the timing has John exiting and Jesus beginning his ministry and preaching as He ushers in God’s kingdom.

For further study read Galatians 4:4 and its context. What do you notice about time here?

Read Matthew 26:18 and its context. What is unique here?

Read Proverbs 15:23. How powerful is our sense of timing even in conversation?

Jesus’ Preaching
The message for the beginning of the Kingdom of God is Jesus’ preaching. The silence between the two testaments is broken by John’s message that the Messiah is coming and then Jesus begins to preach. The gospel writers use the word euangelion which is translated good news or gospel. You can see where we get our English word, evangelism. In verse 14, Mark uses that phrase to describe Jesus’ content and again in verse 15 he speaks of belief in the good news.

• What is the good news?
• What is so good about it?

For thousands of years people had tried to be good enough to relate to God. They offered sacrifices and kept commandments without much effect on the heart. In Jeremiah 31:33-34, God declares that there will be a time when a new covenant will be in place and the law will be written in a person’s heart and they will know God. As God in the flesh enters history, OT prophesies become reality and God’s redemptive plan for His people is fulfilled in Jesus. There is a way to God and that is good news.

• What are some other OT prophecies Jesus drew upon for his preaching?

The emphasis at the heart the kingdom of God is, God. God the Father is taking the initiative to reach mankind. He is creatively using all of His power to redeem man who strives to alienate himself and rebel against his Creator. The kingdom dawns with Jesus arriving on the scene and Jesus sets in motion more kingdom things through his ministry.

Repent and Believe
The theme of Jesus’ message found in Mark 1:15, is “repent and believe in the gospel.” Both of the words repent and believe are imperatives which imply a command, “you repent…you believe.” The focus becomes the heart instead of the external action of keeping a list of rules.

Repentance is critical to salvation. To repent, metanoeo, meta means implies change; noeo is the Greek word for the mind. This kind of change requires going a different direction or changing one’s life goal. Anything less is selfishness. One cannot combine your way and God’s; it must be God’s way. The centrality of repentance in salvation is linked throughout the New Testament to preaching and the good news. Read the following scriptures and note their use of the word: Matt. 4:17; Mark 6:12; Luke 13:3, 5; Acts 2:38, 3:19, 17:30; Romans 2:4; 2 Peter 3:9.

Today many preachers and churches are slow to tell people they are sinners and about the need to repent. Instead they often point people in the direction of self-fulfillment or improvement. If we go down that road, doctrine becomes irrelevant. However, Jesus preached both “repent and believe in the gospel.” The doctrines of the gospel are: Who God is, The truth about mankind, Jesus is God’s son and why he came, The Cross, The Resurrection, the Bible…all must be taught and learned. The FAITH strategy is a brief outline of the doctrines of the gospel that can be shared in 5-10 minutes (you may have someone share the outline in class this Sunday).

To believe meant to the New Testament Christian, to act. If one only has a belief that is not acted upon that could be construed as make believe or a creative imagination. Belief as spoken of in scripture requires action; it is not merely an intellectual exercise.

The Call to Follow

Having introduced Jesus, the kingdom of God and the good news, Mark turns his attention to followers. As we have read about the historical timing, the message and Jesus’ purpose the next step is to call followers, v.17. To become a follower meant that they left their way of life to follow a teacher who would show them how to live like he lives. Notice Jesus calls these brothers, Andrew and Simon, from their work of fishing to become (not just “do”) another type of fisherman. They are to join Jesus in the work of the kingdom, preaching repentance and faith.

In the process of following Jesus, he “will make” those who respond, disciples. That process requires something, time with Jesus. Lots of people make a decision that has been described as mere “fire insurance.” Clearly that is not the call Jesus had in mind. For that early disciple it required leaving what was known for the unknown, what was comfortable for the uncomfortable and what may

• Is that still true today?
• How do you see that in your own life?
• What kind of cultural effect do you see in relation to discipleship?

Being “fishers of men” becomes their mission. The mission wasn’t only to spend time huddled around Jesus but to become instruments that advance the kingdom. The disciples learned from Jesus’ words and life what was important and slowly they got it.

Fishing was an everyday vocation, so is our mission. It is BIG, we all want to be a part of something bigger than we are and something that will last longer than we will. These 4 men had likely heard bits and pieces about Jesus and his vision of the kingdom. Mark describes their response as immediate, v. 18, 20.

Our culture and society values options. Think of all the ways you can have a burger, or choosing the options for a new car or upgrades for a house… Many tend to weigh out the pros and cons prior to making a decision. We check the contingencies and forecasts. Some may even flip a coin. For these 4 disciples and disciples everywhere the options for their life must have seemed simple, follow Jesus and participate in his mission or settle for something less with your life.

To wait to make the decision to follow Jesus as a disciple is to delay God’s plan. The time for us is now. For the church the time is now, for our community and world the time is now. How will you respond to the call to follow Jesus?

The Book of James
How Deep Are You Willing to Go?
James 5:13:20

Introduction

James has given some very clear instructions about how to live the Christian life. The goal is maturity and completeness. The process involves an evaluation and response to the various issues of life (tests of faith) on the basis of the principles and precepts of the Word of God. It is our proven faith that results in maturity and completeness.

To successfully complete the course takes steadfast endurance (hupomone mental toughness – the ability to hang in there when the going gets tough) and self-restraint (makrothumia, patience toward people). James began with these qualities and has ended with them. But we do not all move along the track of life at the same pace, nor at the same level of conditioning. Therefore, Christians evaluate and respond to life in different ways, and this is what provides the opportunities to minister to one another.

In Chapter 5, verses 13 to 20, James addresses some of the states in which we might find ourselves from time to time, and how we should conduct ourselves in them.

Our Study of the Text

1. VARIOUS STATES OF CHRISTIAN EXPERIENCE (5:13-16a).
   1. The one who is suffering (5:13a).
      1. The state: suffer is kakopatheo„ “to suffer misfortune, evil” (see 2 Tim. 2:9).
      2. The response: pray. cf. Phil. 4:4-7.
   2. The one who is cheerful (5:13b).
      1. The state: cheerfulness.
      2. The response: “Sing praises.” The term praises is psallo„ which means to sing praises (See Rom. 15:9; 1 Cor. 14:15; Eph. 5:19; Col. 3:16).
   3. The one who is weak (5:14-18).
      1. The state: Weak. The term is astheneia.
         1. Primary use: to be weak/without strength (See Rom. 6:19; 1 Cor. 2:3; 15:43; 2 Cor. 12:9; Heb. 5:2; 11:34).
         2. Secondary use: to be physically sick (See Matt. 10:8; Luke 3:11; John 4:46; 11:1, 3, 6).

            Which does it mean here? (Verse 15 will make it clear)

      2. The response: Call for the elders: church leaders, pastors (5:14b).
         1. He needs help (prayer – and perhaps, counsel and forgiveness).
         2. Oil in that cultural context was symbolic of consecration the presence of the Holy Spirit.
         3. The prayer of faith will: restore [lit. save] (Save is the term sozo which means to deliver; here it is to deliver from in the sense of “gaining victory over.”) the one who is WEAK (The term is kamno: to be weak, weary, discouraged (see its only other use in Hebrews 12:3).

            Note: The term kamno is used only on rare occasion outside the New Testament for physical illness.

   4. And the Lord will raise him up (5:15b).
      The term is egeiro„ which means to raise or lift up (See Matt. 3:9; 12:11; Mk. 1:31; Ac. 13:22).
   5. His sins will be forgiven (5:15c).
      This person is no doubt suffering a great deal from the negative consequences of his poor choices. He has not been living on the basis of faith. He may have sinned against others in the process. Therefore James tells us to . . .
   6. Help one another by:
      1. Confessing
      2. Praying

         That such a one might be healed. The term is iaomai: lit. to heal; fig. to restore (See Matthew 13:15; Luke 4:18).

         The picture here is clearly one of restoration to fellowship within the Body of Christ.

2. THE PRAYER OF A RIGHTEOUS MAN (5:16b-17a).
   1. Elijah was a regenerate man in a body of flesh with passions like ours (homo + pathos). Evil passions have to do with the flesh (they are not a part of our essence as a spirit person). They are a part of the programming of our fleshly mind, which is why we are to put them aside.
   2. We were once sinners (offspring of Adam), but now we are righteous (offspring of God). We sin because of our “programmed mind” i.e., the false beliefs that we have about who we are, what we need, how we are to feel, etc.
   3. The point James is making is this: Elijah was no different than we are. What we have is a lesson in how powerful our prayers are because we are righteous – even though we are still in a body of flesh and in the process of growing-up in Christ.
   4. Elijah’s prayer (5:17b-18).
      1. He prayed according to God’s Word (See Lev. 26:18-20).
      2. He placed his faith in what God had said (correct interpretation and correct application).
         1. Disobedience brings judgment (specific in this case).
         2. Repentance brings restoration and blessing (See Lev. 26:40 ff).

   The situation that James now brings before us is that of a fellow Christian who has “strayed from the truth” and as a result is experiencing “death.” This situation calls for a direct application of the Law of Christ: love one another.

3. THE CONCEPT OF SPIRITUAL RESTORATION (5:19-20).
   1. The problem and the corrective (5:19).
      1. The problem: The condition of the “if” looks to a more future probability. This Christian is one who “strays from the truth.” The term is planao„ which means to wander from the path of truth (See Matt. 27:64; Rom. 1:27; Eph. 4:14; 2 Thess. 2:11; Jude 13).
      2. The corrective: “He who turns him back”; the verb turns back is the term epistrepho„ which means to return to a point where one has been, turn around, go back (See Lk.1:16; Mk. 5:30; Jn. 12:40)
         Note: this does not explain how; it is simply stating what will be accomplished if it is done.
   2. The results (5:20).
      1. “Will save his soul from death;” that is, he will deliver such a one from the experience of death – separation from Christ because of sin, being out of fellowship with Christ.
      2. “Will cover a multitude of sins;” the verb cover is the term kalupto„ which means to cover, hide, conceal. This process of restoration will bring to the offender a sense and realization of his forgiveness in Christ (See 1 John 1:5-10).
4. POINTS TO PONDER.
   • Be aware of the needs of those around you, and do not be afraid to intervene if it is clear to you that someone is wondering away from the Truth.
   • Whether you are suffering or cheerful, make the proper godly response to your life circumstances.
   • Pray at all times and about everything expecting God to supply what is needed to do His will.

The Uses of Oil in the Bible

1. Commercial: an important commodity of trade in the ancient world (Luke 16:5-6).
2. Illumination: (a) oil as fuel (Matt. 25:3-8); (b) as oil for the continual light in the tabernacle (Ex. 27:20).
3. As food: olive oil was the main source of fat in cooking (1 Kings17:12-16; 2 Kings 4:2).
4. Cosmetic: the body was usually anointed after bathing (Ruth 3:3); was also poured on the hair (Eccl. 9:8).
5. Medicinal: oil was a common remedy for wounds (Luke 10:34).
6. Hospitality: guests were anointed when they arrived for a banquet as a sign of honor (Ps. 23:5; Amos 6:6).
7. Religious: as an act of consecration (a) a king (1 Sam. 10:1); a priest (Lev. 8:30); (c) a prophet (Isa. 61:1); the Tabernacle and its furnishings were anointed (Ex. 30:22-33); (a) in the lamp (Ex. 27:20); (b) as a part of the burnt offering (Ex. 29:40); (c) as a part of the grain offerings (Lev. 2:4-6).
8. Figurative: as a symbol of plenty (Deut. 32:13), as a symbol of luxury (Prov. 21:17). Its lack was evidence of God’s displeasure (Joel 1:10); its abundance was proof of God’s blessing (Joel 2:24). Figuratively it was used as a symbol of God’s provision and blessing upon an individual.

The Book of James
Am I on Trial?
James 5:1-12

Introduction

In a conference held in Dallas in 1975, Dr. Francis Schaeffer said that the goal of human nature, particularly as it manifests itself in America, is personal peace and affluence. By personal peace he meant “I want to be free to do what I want to do when I want to do it.” By affluence he meant “the accumulation of things, things, and more things.”

The Bible has a word for this kind of motivation, and we saw it twice in James 3: 14-16. It is eritheia (selfish ambition, self-seeking, or simply, self-gratification).
As we begin Chapter 5, James shifts to another sub-group within his readers, the rich. In essence, their problem is one of selfish ambition – and it is interesting to see what a person motivated by selfish ambition will do to satisfy his or her own lust patterns.

Our Study of the Text

1. A STATEMENT OF WARNING (5:1-2).
   1. “Weep and howl for your miseries” refers to their response when they have a clear understanding of what is really going on in their lives.
   2. “Riches are corrupted . . . garments are moth-eaten” relates well to the words of our Lord in Matthew 5:19-21. (Read it).

      The clear implication is that they see material things as being that of which life consists — that which gives it meaning and value. What they fail to see is that such a belief issues from the goal and motivation of self-gratification!

2. THE END PRODUCT IS CORRUPT BECAUSE OF THE CORRUPT WAYS IN WHICH IT WAS OBTAINED (5:3-6).
   1. Their wealth will actually witness against them – wood, hay and straw (v. 3).
   2. Their wealth came through fraud and dishonesty (v. 4).
   3. Their goal: personal luxury and pleasure (v. 5).

      pleasure = gratification of their fleshly lusts.

      luxury = their material possessions which gave them a sense of power, security and fulfilled approbation lust (symbols).

   Note: At a time when they should have been living in momentary expectation of the Lord’s return, they were living as if He was never coming at all – as if how they live now has no relationship to the future!

3. BE PATIENT UNTO THE COMING OF THE LORD (5:7-11).
   1. Be patient like a farmer (7-8).
      1. Consider how the farmer waits (7).
      2. Establish your heart (8).
      3. Don’t grumble (9).
   2. Be patient like the prophets (10).
   3. Be patient like Job (11).
4. YOUR WORD SHOULD BE YOUR BOND (5:12)

   It is interesting to listen to the way many Christians talk about life. It is very common to hear statements like: “God led me to do so-and-so;” or, “God told me to do so-and-so;” etc. But the Bible has a lot to say about how we use God’s name, and in both covenants we have clear instruction and warning about its use.

   1. Using names to add weight to our statements.

      “Do not swear, either by heaven or by earth.”

      1. This phrase is referring to the practice of the Jews of using frivolous oaths making reference to heaven, earth, Jerusalem or one’s head on the ground that the name of God was not actually employed.
      2. This is not a prohibition of all oath taking. It has no reference at all to courtroom procedure. The prohibition is against the flippant or careless use of God’s name to guarantee the truth of one’s statements.
      3. Look at what the Scriptures say: cf. Exodus 20:7. (cf. Lev. 19:12; Deut. 10:20 w/ 2 Sam. 2:27; Jer. 4:2).
         YHWH was the only living reality to Israel. That is why His name is involved in oaths, usually in the formula “As God (YHWH) lives….” To use such a phrase, and then to fail to perform the oath, was to call into question the reality of God’s very existence.
      4. cf. Matthew 5:34-36. Jesus taught His disciples to dispense with such statements in ordinary conversation.

         A major problem in our present culture is that words no longer carry the force that they once did. One must now use adjectives like “Awesome,” or, “Fantastic,” or, some four-letter word to give the necessary force to a statement. Loud volume is another devise used for that purpose. And for many Christians, adding “God’s name” to their statements makes them sound “spiritual” and gives the listener to sense that the speaker is “close to God.”

   2. Adhere strictly to the truth – aim for simplicity and straightforwardness in speech.

      “Let your ‘Yes’ be ‘Yes,’ and your ‘No’ be ‘No.’”

      1. The point is that one’s word should be as trustworthy as a signed agreement attested by legal witnesses.
      2. It is an aspect of the SECOND GREAT COMMANDMENT: cf. Ex. 20:16; Rom. 13:9-10; Eph. 4:25, 29.
5. POINTS TO PONDER.
   • Monitor your own heart attitude toward your material possessions to be sure you are not prompted or motivated by a love for things.
   • A desire to keep up with those around you may indicate a problem with selfish ambition. Such desire most often results in some form of self-destruction.
   • Being patient is a fruit of the Spirit (see Gal. 5:22-23). Being impatient with others may indicate an area of relative immaturity to which you need to pay attention.
   • Be careful how you use God’s name. Using God’s name in vain means to use it in empty ways – such as attaching God’s name to our own plans to give them the appearance of creditability.

The Book of James
Who’s in Charge of Your Life?
James 4:13-17

Introduction

In Palestine the Jews generally adhered to the agricultural life, but in the Dispersion they were frequently merchants and bankers. James 4:13-17 discusses their business plans and pursuits, and condemns them for failure to take God into account. His opening words indicate that he is addressing a group of people different from those mentioned in the preceding passage.

Our Study of the Text

1. “NOW LISTEN, YOU WHO SAY” (4:13-17).
   1. “Today or tomorrow we will go. . .” (4:13).

      They are sure that their lives are in their hands and consequently make their plans without any thought of God. They express themselves with confident certainty, and seem to have a particular city in mind. They also seem to think it is in their power to measure out time as they please.

   2. “Why, you do not even know what will happen tomorrow.” (4:14a).

      “Do not boast about tomorrow, for you do not know what a day may bring forth” (Prov. 27:1).

      Luke 12:16-21 illustrates how one person planned, but in reality did not have another day to live.

   3. Calling attention to their frailty, James asks a straight forward question:

      “What is your life?” (4:14b); His answer: “You are a mist that appears for a little while and then vanishes” (4:14c). cf. Job 7:7, 9; 14:1-2; Psm. 102:11; 103:15-16.

      James’s thought is of something that is so fleeting and transient that it is here for a moment and then it is gone — like a puff of smoke or the vapor formed by the breath on a cold morning.

      The statement of verse 15 grows out of what has just been said concerning our ignorance of the future and the uncertainty and brevity of life.

   4. “Instead, you ought to say, “If it is the Lord’s will, we will live and do this or that” (4:15).

      Failure to say [or think] “if it is the Lord’s will” is a reflection of one’s failure to acknowledge the sovereignty of God over life.

      Note: There are two words that are closely related but emphasize different aspects of the “will of God”:

      1. boulomai: it means counsel, purpose, determination, will, decree. It stresses the eternal decree of God. cf. Heb. 6:17; 1 Cor. 12:11; Matt. 11:29; James 1:18.
      2. thelo (verb) and thele„ma (noun): The term can be used to express desire for something, or to express resolve of purpose. The verb in the indicative mood (the mood of reality) stresses reality, while in the subjunctive mood takes us the first step toward what is conceivable. That is, in some cases we are told what God’s purpose is regarding a particular matter (e.g. the direct instructions of the Scriptures), but at other times we do not know what the purposes of God are in particular, so we plan with that understanding in mind.

         Examples: Acts 18:21; Rom. 9:16; 1 Cor. 4:19; 12:18; 15:38; John 5:14-15.

      Note: Some use the uncertainties of life as an excuse for getting the last drop of pleasure out of it while there is time – “You only go around once in life, so you better get all you can.” Others use life’s uncertainties as an excuse for doing nothing. James, however, refers to it as a reason why men should be humble before God, and in all their future planning acknowledge that all their intentions are subject to His will.

      James now accuses his readers of an attitude just the opposite of humble dependence upon God.

   5. “As it is, you boast and brag” (4:16a).

      “Boast” translates the Greek term kauchaomai and means to boast, glory, pride oneself in a thing. It can be used in a good sense or bad sense. For example the Believer is to “boast in the Lord” (I Cor. 1:31; II Cor. 10:17). But what we have before us is presumptuous pride! James calls it right: “All such boasting is evil” (4:16b).

      This section closes with a sweeping statement that has application to the whole Christian life.

   6. “Anyone, then, who knows the good he ought to do and doesn’t do it, sins.” (17).

      When one is fully aware of his duty and yet fails to perform it, this failure to perform is sin. In this case, in spite of their knowledge, they continued in their proud ways, they were guilty of sin – in which case the “the right thing to do” has reference to making one’s plans in reliance on the will of God.

2. POINTS TO PONDER
   • In those areas specifically addressed by the Bible, the revealed commands and principles of God are to be obeyed (His moral will).
   • In those areas where the Bible gives no command or principle (non-moral decisions), the believer is free and responsible to choose his own course of action. Any decision made within the moral will of God is acceptable to God (e.g., clothes, auto, job, where to live, etc.). He will work through our decisions to accomplish His purposes in our lives.
   • Try not to see your decisions as being either right or wrong. Unless you are dealing with moral issues, the question is not right or wrong, but wise or unwise — or, more or less wise.
   • As we live our lives, we must do so with the realization that we are living within the sovereign will of God. Some things we plan will not be permitted; others will. Some things may be permitted that to us are very painful – sometimes perhaps wondering why God permitted or planned them to occur! But we accept by faith that His plan is perfect [because He is perfect] and we bow before His sovereignty.

The Book of James
Are You at Odds with God?
James 4:1-12

Introduction

John Bunyan’s book, Pilgrim’s Progress, is a classic that should be read by all. It is the story of a man named Pilgrim trying to find his way to God. When he later becomes a believer, his name becomes Christian. As he progresses toward the celestial city, he must go through Vanity Fair. It is an allegory about our journey on the earth and the worldly mindedness that constantly tries to impede our journey.

James chapter four is addressed to the same issue and he suggests three ways that worldly-mindedness expresses itself: In choosing pleasure – self-gratification, as the chief end in life (4:1-10); in harsh criticism of other Christians (4:11-12); in arrogant disregard of God (4:13-17).

Our Study of the Text

1. THE PROBLEM OF SELF-GRATIFICATION (4:1).

   James asks a very pointed question: “What causes fights and quarrels among you?”

   Answer: “Don’t they come from your desires that battle within you?”

   The term desires (Gr. he„done„) refers to the passion for self-gratification. It is the term from which we get our English term hedonism – which refers to the pursuit of or devotion to pleasure, especially to the pleasures of the senses.

   The phrase “that battle within you” clearly teaches us that the core of this problem resides within us! (See Ja. 1:14; 1 Pt. 2:11-12; Gal. 5:13-17).

   The point: fights and quarrels arise because people make self-gratification their goal. Their lives are self-centered rather than God-centered!

2. THE CHARACTERISTICS OF SELF-GRATIFICATION (4:2-3)

   “You want something but don’t get it. You kill and covet, but you cannot have what you want. You quarrel and fight.” (See 1 Cor. 3:1-1; Phil. 1:15-18)

   The terms kill and covet, quarrel and fight are often understood to be used by James metaphorically and not as pertaining to actual conflicts between individuals, groups, or nations. According to this view, what James refers to are verbal disputes that are rampant throughout this congregation. Such a picture is possible in the light of what he says concerning the sins of the tongue in 3:1–12. Acrimonious speech, slanderous accusation, unrestrained anger—all depict a jealous and divided community; it speaks of a church governed by wisdom from “below” (4:12; 5:9). To describe such “battles” in this way (metaphorically) is not out of line with the conditions prevailing in James’ day. Although James is not clear as to what specific dispute he has in mind, he has prepared the ground by earlier allusions to “envy and selfish ambition” in 3:16. To be sure, the conflict is apparently intra muros (”within the walls,” i.e., inside the church). [John F. Walvoord, Roy B. Zuck and Dallas Theological Seminary, The Bible Knowledge Commentary: an Exposition of the Scriptures (Wheaton, IL: Victor Books, 1983-c1985), 2:272.]

   James says that the reason they lack what they desire is this: “You do not have, because you do not ask God.”

   But even when they ask God, they do not receive anything. Why? The problem is impure motives – the goal is really self-gratification! “When you ask, you do not receive, because you ask with wrong motives, that you may spend what you get on your pleasures.”

3. THE REAL ISSUE OF SELF-GRATIFICATION – SPIRITUAL ADULTERY (4:4-6).

   Embracing the world – its thinking, its moral values, its goals, etc. – is to live in the flesh and to set one’s self in opposition to God!

4. THE SOLUTION TO THE PROBLEM OF SELF-GRATIFICATION (4:7-10).
   • “Submit to God”
   • “Resist the devil”
   • “Draw near to God”
   • “Cleanse your hands and make your heart pure”
   • “Grieve, mourn, and weep”
   • “Humble yourself before the Lord”
5. CHRISTIANS ARE NOT TO CRITICIZE AND JUDGE ONE ANOTHER (4:11-12).

   One way the worldly mind expresses itself is in a lust for pleasure and self-gratification — it is self-serving and lacks humility. Another is by harsh criticism of fellow Christians. The passage before us should be understood as an illustration of what happens in a life void of humility. Disparaging criticism of others is in fact one of the worst expressions of human pride. The one who indulges in it sets himself above the person he criticizes and the Royal Law which forbids it.

   Man was created by a Creator to whom he is accountable and the Creator has revealed Himself – the Bible is a written record of that self-revelation. In the Bible we are told that God made a statement about Himself in nature – that He is and that He is powerful. Natural revelation only shows that mankind in its fallen condition does not want to know and will not respond to the Creator.
   In the scriptures He has told us about Himself, our origin, our sin problem, and His redemptive purposes in Christ. Special revelation sets forth divine absolutes which can be understood and experienced by God’s people in Christ.

   Man’s standards and laws are based on relative absolutes. Absent divine absolutes this is all that man has. It is summed up by the period of the judges in Israel about which it is said, “In those days Israel had no king; everyone did as he saw fit” (Judges 21:25).

   An ethical conscientious is impossible if it is based on relative absolutes. To the extent that we do not think and live on the basis of heavenly wisdom, we will think and live on the basis of relative absolutes. We form a sense of right and wrong, acceptable and unacceptable – on the basis of personal prejudices and preferences. This is what James is talking about when he tells us not to criticize and judge one another. Paul also addressed this same issue (see Rom. 1:30; 2:1; 14:1-13; I Cor. 4:1-5).

   Note: God’s divine absolutes reflect His own character, while at the same time pointing up man’s sin problem. Man’s “laws” — based on relative absolutes — even in a religious context — are not a cure for the problem of the flesh (see Col. 2:1-3, 8, 20-23).

   Judgment is necessary (even mandatory) at times, but it must be based on divine absolutes (see 1 Cor. 5:1-8; Titus 3:10-11; II Thess. 3:6-15; I Tim. 5:19-20; Gal. 6:1; Jam. 5:19-20).

6. POINTS TO PONDER.
   • Be honest with yourself regarding your attitude toward those around you – including those in your own family.
   • Do you have a tendency to want to “keep up with the Joneses?”
   • Don’t criticize or judge other people (non-moral issues).
   • Don’t let other people’s prejudices and preferences control your life, but use godly wisdom in living with the world’s Relative Absolutes. Follow Paul’s example: “Though I am free and belong to no man, I make myself a slave to everyone, to win as many as possible. To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), so as to win those under the law. To those not having the law I became like one not having the law (though I am not free from God’s law but am under Christ’s law), so as to win those not having the law. To the weak I became weak, to win the weak. I have become all things to all men so that by all possible means I might save some” (I Cor. 9:19-22).
   • “Knowledge puffs up, but love builds up” (1 Cor. 8:1). Love for a neighbor means that we are sensitive to what may hinder relationships with him, etc.

The Book of James
Wisdom: How Does It Define Me?
James 3:13-18)

Introduction

In our first lesson in James we discussed Godly wisdom. In sum we said it was skill in living. But now need to add that wisdom is not always spoken of in a positive sense. For example God spoke about His people, Israel, through the prophet Jeremiah. He said, “My people are fools; they do not know me. They are senseless children; they have no understanding. They are skilled (wise) in doing evil; they know not how to do good” (Jer. 4:22). He also said, “How can you say, ‘We are wise, for we have the law of the LORD,’ when actually the lying pen of the scribes has handled it falsely? The wise will be put to shame; they will be dismayed and trapped. Since they have rejected the word of the LORD, what kind of wisdom do they have?” (Jer. 8:8-9).

From God’s words we can see a clear distinction between God’s wisdom and the wisdom of man. Just because a person is skilled in some aspects of life – even if they are very skilled, does not mean that their skill is wrought in God. But if two people have great skill in handling life’s issues, one being a child of God and the other not, how can we know the difference between the sources of their wisdom? James will help us answer that question!

Our Study of the Text

1. OUR WISDOM WILL BE SEEN IN OUR BEHAVIOR (3:13).
   1. A question of wisdom.

      “Who is wise and understanding among you?”

      This is an excellent question. When the terms wise and understanding are used together, wise emphasizes the factual information aspect of wisdom while understanding emphasizes being knowledgeable in a way that makes one effective in the exercise of such knowledge.

      The person being addressed here is a person who possesses the knowledge and practical skill to handle life’s issues effectively.

   2. A day of “show and tell.”

      “Let him show it by his good life, by deeds done in the humility that comes from wisdom.”

      To claim to be wise is one thing; to live it out in life is another. In the same way that works demonstrate the reality of our faith, so wisdom is demonstrated by the way we live. It is also important to note that wisdom is not boastful or proud; it is characterized by humility.

2. WE ARE TO RECOGNIZE AND AVOID WORLDLY WISDOM (3:14-15).
   1. The primary characteristics of man’s wisdom (3:14).
      1. Bitter envy.
         1. Bitter is the Geek word pikros. It is used literally to describe something that is bitter to the taste (Prov. 27:7), and metaphorically of a person who is bitter in feeling or attitude.
         2. Envy
            The Greek word is zelos. In a positive sense it is having a zeal for something desirable (see 2 Cor. 9:2). In a negative sense it means to have intense negative feelings over another’s achievements or success (see Ja. 3:16).
      2. Selfish ambition.

         The Greek word is eritheia. It is best understood as selfish ambition.

         When Paul was under house arrest in Rome, there were ministers in the area of Philippi who were envious of his ministry and were trying to cause him hardship. Paul said that they were motivated by eritheia (see Phil. 1:17). Later he exhorted the Philippians with these words: “Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves. Each of you should look not only to your own interests, but also to the interests of others” (Phil. 2:3-4). Rather than be motivated by selfish ambition, they were to be motivated by humility.

   2. The source and origin of man’s wisdom (3:15).

      The text itself is clear:

      “Such ‘wisdom’ does not come down from heaven but is earthly, unspiritual, of the devil.”

3. HEAVENLY WISDOM INVOLVES A GODLY HEART ATTITUDE (3:16-18).
   1. The negativity of man’s wisdom (3:16).

      “For where you have envy and selfish ambition, there you find disorder and every evil practice.”

   2. The godliness of heavenly wisdom (3:17-18).

      “But the wisdom that comes from heaven is first of all pure; then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere”

      “Peacemakers who sow in peace raise a harvest of righteousness.”

4. POINTS TO PONDER.
   • At this point in your life you have no doubt developed skills in handling life’s issues. But is it primarily heavenly wisdom or the wisdom of the world?
   • How would you rate your heart attitude: Humble? Envious of others? Selfishly ambitious? Compassionate toward the needs of others?
   • How would those around you rate your attitude?

The Book of James
What’s on the Tip of Your Tongue?
James 3:1-12

Introduction

The Bible makes the control of the tongue a matter of great importance. In Matthew 12:33-37 our Lord said this:

“Make a tree good and its fruit will be good, or make a tree bad and its fruit will be bad, for a tree is recognized by its fruit. . . For out of the overflow of the heart the mouth speaks. . . But I tell you that men will have to give account on the day of judgment for every careless word they have spoken. For by your words you will be acquitted, and by your words you will be condemned.”

The Psalms and Proverbs abound with warnings about speech:

“He who guards his lips guards his life, but he who speaks rashly will come to ruin.” (Prov. 13:3).

“The tongue has the power of life and death, and those who love it will eat its fruit” (Prov. 18:21).

“A man of knowledge uses words with restraint, and a man of understanding is even- tempered” (Prov. 17:27).

“He who guards his mouth and his tongue keeps himself from calamity” (Prov. 21:23).

“Whoever of you loves life and desires to see many good days, keep your tongue from evil and your lips from speaking lies” (Psm. 34:12-13).

There are also many statements about the beneficial powers of the tongue:

“The tongue of the righteous is choice silver, but the heart of the wicked is of little value” (Prov. 10:20).

“Reckless words pierce like a sword, but the tongue of the wise brings healing” (Prov. 12:18).

The Bible speaks of lying tongues, flattering tongues, deceitful tongues, false tongues, backbiting tongues, and so on – as an indication of the person’s character.

Our Study of the Text

1. THE SERIOUSNESS OF TEACHING (3:1).
   1. “Not many of you should presume to be teachers.”

      These words suggest that relatively few are fitted out by the Holy Spirit for this work and set apart by God for its ministry.

   2. The reason: “Because you know that we who teach will be judged more strictly.”

      Teaching God’s Word is an awesome responsibility. We must know His Word and live His Word if we are going to teach His Word acceptably. Someone once offered this observation:
      “A ready tongue without an informed mind, a devout character, and a holy life will hinder rather than advance the cause of Christ.”

   3. What Teaching Is All About.
      1. In a general sense, we are all to be teachers (see Heb. 5:12). As we advance in our walk with Christ, we should be teaching the principles and precepts of His Word to others.
      2. In a special sense, few should become teachers (James 3:1).
      3. The difference between preaching and teaching.
         1. Preaching: to make an opinion or attitude known to others and urge them to share it.
         2. Teaching: to impart knowledge to someone by instruction or example.

            Note the similar aspect: “to make an attitude or opinion known” and “to impart knowledge to someone.” The difference is in the statement: “and urge them to share it.”

         3. In summary: teaching stresses the communication of information, while preaching stresses the application of that information to one’s life experience. The difference is not one of style of delivery!
   4. The Qualifications of the Teacher
      1. They must be fitted out (gifted and prepared) by the Holy Spirit (1 Cor. 12:28; Eph. 4:11).
      2. Not all are fitted out or set apart for the ministry of teaching (1 Cor. 12:29).
      3. Teaching is a special area of ministry (Rom. 12:7).
   5. The Mission of the Teacher
      1. To bring others to maturity in Christ (1 Cor. 14:26; Eph. 4:11 ff.; Col. 1:28).
      2. To teach the word of God accurately (2 Tim. 2:2; 4:2; 2 Cor.2:17).
2. THE POWER OF THE TONGUE (3:2-5).
   1. “All” is emphatic. We all stumble or fail in many ways, but at no point are we more likely to sin than in the realm of speech.

      Since the text tells us that tongue is the most difficult member of the body to control, a person’s ability to control their tongue implies control over their whole body (control as a horse is controlled with a bridle). The term perfect here means mature. Control of the tongue, therefore, is an indicator of spiritual maturity.

   2. First illustration (v.3) – a bit in the horses’ mouth.

      The application is obvious: The tongue is a relatively small but powerful member of our body, and the ability to control it implies the ability to control all the passions of our flesh.

   3. Second illustration (v.4) – the rudder of a ship.

      The point: Despite its small size, the tongue achieves great results (good and bad).

   4. Third illustration (v.5) – its great boasts.

      The point is that the exploits of the tongue cannot be exaggerated.

      1. It can sway men to violence, or it can move men to the noblest of action.
      2. It can instruct the ignorant; encourage the downhearted; comfort the sorrowing; and sooth the dying.
      3. Like a small fire – it has the power to ignite a fire that can destroy an entire forest!
3. THE VICIOUS NATURE OF THE TONGUE (3:6-8)
   1. The tongue as a fire is an apt illustration of the destructive and devastating effects of an uncontrolled tongue: it scorches, blasts and consumes!

      Note: this illustrates what the tongue is by nature, not what it can be by God’s grace.

      1. The tongue is a fire that sets on fire the course of human existence (v.6)
      2. The tongue is a restless evil (v.8b)
      3. The tongue is full of deadly poison (v.8c)
   2. An example: Gossip
      1. Definitions (Microsoft® Encarta® Reference Library 2003. © 1993-2002 Microsoft Corporation)
         1. Gossip: Rumor or talk of a personal (private), sensational, or intimate nature.
         2. A Gossip: A person who habitually spreads intimate or private rumors or facts about other people.
         3. Slander: False statements that damage a person’s reputation – even if the statements are not known to be false.
         4. Malice: A desire to harm another person or see them suffer; extreme ill will or spite.
      2. Gossip can involve at least three things:
         1. The sharing of personal or intimate information (confidential, private) about someone else with a person who does not have a legitimate need to know that information.
         2. The sharing of personal or confidential information (rumor or fact; false but believed to be true) about someone else and it results in damage to that person’s reputation (slander).
         3. The sharing of personal or confidential information (which may even be true) about someone else with the intent to cause them harm (malice). This is most often done out of anger or jealously or vindictiveness.

         “He who conceals his hatred has lying lips, and whoever spreads slander is a fool” (Prov. 10:18).

         “A gossip betrays a confidence, but a trustworthy man keeps a secret” (Prov. 11:13).

         “A gossip betrays a confidence; so avoid a man who talks too much” (Prov. 20:19).

      3. Why people gossip:
         1. It is a natural disposition of the flesh and must, therefore, be resisted in the Spirit.
         2. Immature Christians are particularly susceptible to this sin (although all are subject to it at times).
         3. Undisciplined people who have nothing better to do tend to talk about others. For many it is easier to talk about other people and their problems than to deal with our own. In fact, talking about other people’s problems tends to give one the feeling – and one hopes others will think the same – that they themselves have no problems – which is a problem of self-deception.
         4. Some gain a feeling of personal importance because of the information they know about other people – and it is important that they let others know that they know these things!
4. THE INCONSISTENCY OF THE TONGUE (3:9-12)
   1. With the tongue we bless the Lord and we curse people.
   2. Inconsistent use of the tongue (good vs. evil) reflects ungodliness and lack of maturity.
5. POINTS TO PONDER.
   • Make it a personal policy not to talk about other people (personal or confidential information). Don’t let people tell you about other people. Ask them why they are telling you this information.
   • If you feel compelled to talk about another person(s), ask yourself some questions:
     1. Why am I telling this person this information about this other person?
     2. Would the person about whom I am speaking be pleased to know that I am telling this information about him?
     3. Is the person that I am talking to REALLY a part of the problem or the solution to the problem?
     4. How will this person’s spiritual life be enhanced and how will these words minister grace to this person?

The Book of James
Does Your Faith Work?
James 2:14-26

Introduction

Though all people have the ability to put their trust and confidence [faith] in a chosen object (information, people, etc.), that faith – and the choices associated with it, can only be made within the sphere of that person’s nature (see 2 Thess. 3:2; 1 Cor. 2:6-8). For an unbeliever, they cannot choose anything within the sphere associated with God (see Rom. 8:5-8; 1 Cor. 2:14). For believers, because we have been regenerated and made alive spiritually, we have the ability to know and understand God’s word and to trust Him and His resources to live our daily lives. But possessing that ability is useless unless it is exercised!

Our Study of the Text‐

1. FAITH WITHOUT WORKS IS USELESS (2:14-17).
   1. “such faith” – a faith that is not used, that does not issue in a product.
   2. Save [deliver] him from what? The near context indicates being delivered from judgment (see 1:12, “Speak and act as those who are going to be judged by the law that gives freedom”).
      1. It is a judgment of works (the issue before us; see 1 Cor. 3:10-15).
      2. James is not talking about how a person is saved from the penalty of sin! Recall from our study of James 1:21 that the meaning of the Greek term sozo is to deliver; in the passive, to be delivered. The context must determine who or what is delivered from what. Here are some examples:
         1. Saved (delivered) from the penalty of sin (Eph. 2:5, 8).
         2. Saved (delivered) from sleep – to wake up (John 11:12).
         3. Saved (delivered) from Egypt (Acts 7:25).
         4. Saved (delivered) from sickness – become well (Mark 5:34; Acts 4:9).
         5. Saved (delivered) from drowning (Acts 27:20, 31).
         6. Saved (delivered) from prison (Phil. 1:19)

            We can now add an additional example:

         7. Saved (delivered) at the judgment seat of Christ (2 Cor. 5:10; Rom. 14:10; 1 Cor. 3:10-15).

            Note: The term saved (Gr. sozo) is used five times in James. But not once is it used of salvation from the penalty of sin (see 1:21; 2:14; 4:12; 5:15, 20). The epistle was not written to explain how a person is saved from the penalty of sin, rather to explain how one who has been saved from the penalty of sin is to live.

   3. An example of a faith that works (2:15-16).
   4. A dead faith is a useless faith (2:17; see Rom. 4:16-21).
2. FAITH IS VINDICATED BY WORKS (2:18-26).
   1. The empty boast of faith (2:18-20).
   2. Abraham, an example of faith (2:21-24). Note, too, that Abraham was declared righteous by God in Genesis 15:6 when he was 85 years old. Isaac was born when Abraham was 100 years old when Isaac was born (Gen. 21:5). His sacrifice of Isaac is recorded in Gen. 22:1-19 when Isaac was a young man. Abraham was probably near 125 or 130 years old. He died at 175 (Gen. 25:7). The point is this: The justification mentioned in James 2:21 does not refer to when he was “saved.” It refers to his justification before man – his works vindicated the faith that God had declared him to have!
   3. Rahab, an example of faith (v.25).
   4. An analogy of faith (v.26).
3. POINTS TO PONDER.
   • Put God first in all that you do (intent of the heart).
   • Learn to make adult decisions (How does the royal law apply in this situation?).
   • Live your life with the realization that you are accountable for your thoughts, words and actions; they will be judged by the standard of the Royal Law.

The Book of James
Are There Favorites in Mercy?
James 2:1-13

Introduction

At the moment we believe in Jesus Christ – that is, the moment we put our trust in Him for the forgiveness of sin and eternal life, many things occur. Here are but a few: we are forgiven all our sins (Col. 1:14); we are born into God’s family (1 John 5:1); the Holy Spirit indwells us (Rom. 8:9); we are transferred from darkness to light (Eph. 5:8); from death to life (Eph. 2:1, 5).

Following the moment of our justification, we begin the process of sanctification – growing up to spiritual maturity. As James has already explained, that process involves receiving or embracing the implanted word (1:21) – which we are learning from our study of the Bible, so that we can apply it within the context of the momentary tests of our faith. It is through that process that we grow and mature spiritually (1:2-4).

Changed thinking and behavior are obvious results of spiritual growth. Sometimes the New Testament writers use the metaphor of walking to address how we are to live our lives: walk in good works [works of faith] (Eph. 2:10); walk in a manner worthy of your calling (Eph. 4:1); walk no longer as the Gentiles walk (Eph. 4:17); walk in love [the "royal law"] (Eph. 5:2); walk as children of light (Eph. 5:8); and walk as wise people (Eph. 5:15).

We must choose to live in this manner. But since we still have to deal with old habits and desires [approbation lust/lusts of the flesh], sometimes we choose not to live as we should. James now draws our attention to one of those problem areas.

Our Study of the Text

1. FAITH AND PREFERENTIAL TREATMENT ARE NOT COMPATIBLE (2:1-9).
   Partiality: A biased attitude or behavior — an unfair preference for one person or thing over another.
   1. Generally, the problem is one of approbation lust (cf. Matt. 6:5,16).
      1. We want those “of reputation” to respond to us in a certain way. Example: Gal. 2:11-14.
      2. We want to be a part of the “in group”: 1 Cor. 1:11-13.
   2. Showing partiality is SIN.
      1. It violates the moral character of God. cf. Rom. 6:9; Eph. 6:9; Col. 3:25.
      2. It violates the “Royal Law” (vv. 8-9). (See 2A. below)
   3. How we show partiality:
      1. Letting someone get away w/ something that you will not let another get away with.
      2. Conducting ministry to people based on socioeconomic or cultural considerations.

         Note: We are not talking about differing levels of friendship; we are talking about dealing with people on the basis of different standards. It is perfectly acceptable to do something for one person that you would not do for another, but only when moral standards are not violated.

2. THE ROYAL LAW (2:8)

   James is writing from a doctrinal point of view that represents an admixture of what the Law of Moses taught and what was taught by the Lord Jesus Christ. The summary of both is this: Love God with all your heart, and your neighbor as yourself. These are the two great commandments (Matt. 22:34-40) and are a statement of the moral character of God.

   1. The Law of Moses was introduced by these two laws (Ex. 20:3-17).
   2. They are also included in the New Covenant (Ro. 13:8-10; Ga. 5:13-16).
   3. James has used the expressions “The perfect law of liberty” (1:25), and “the royal law” (2:8), in ref. to the two great commandments.
      To illustrate how we violate the “royal law” he has addressed the matter of showing partiality or making distinctions between Christians – with wrong motives (vv. 1-9). When we show partiality (with wrong motives), we “commit sin and are convicted by the law (i.e., The Law of Liberty) as transgressors” (v.9).
3. WE WILL BE JUDGED BY THE LAW OF LIBERTY (10-13).
   1. Recall 1:21: “Receive with meekness the implanted word, which is able to save your souls.” Recall, too, that the doctrine of the salvation of the soul is addressing the matter of sanctification and is directly related to our rewards and inheritance in Christ.
   2. There are serious consequences for living contrary to the “Law of Liberty.”

      NOTE: Remember, there is no condemnation for sin (Ro. 8:1), but there are consequences that will be faced, one of which is loss of reward and inheritance.

      1. The fact of transgression (10-11). Showing partiality is the example before us.
      2. “So speak and so act” (12) i.e., live your lives as those who will be judged by the law that gives freedom (the Law of Liberty).
      3. The way we live should be a reflection of a walk of faith and that we are living according to the “Royal Law.”
4. POINTS TO PONDER.
   • Put God first in all that you do (intent of the heart).
   • Learn to make adult decisions (How does the royal law apply in this situation?).
   • Live your life with the realization that you are accountable for your thoughts, words and actions; they will be judged by the standard of the Royal Law.

The Book of James
Knowing the Word Is Only Half the Battle
James 1:19:27

Introduction

President Franklin D. Roosevelt got tired of smiling that big smile and saying the usual things at all those White House receptions. So, one evening he decided to find out whether anybody was paying attention to what he was saying. As each person came up to him with an extended hand, he flashed that big smile and said, “I murdered my grandmother this morning.” People would automatically respond with comments such as “How lovely!” Or, “Just continue with your great work!” Nobody listened to what he was saying, except one foreign diplomat. When the president said, “I murdered my grandmother this morning,” the diplomat responded softly, “I’m sure she had it coming to her.”

Listening is a major problem for lots of people. For to a great extent they hear words only; they do not hear with understanding. On at least three occasions, Jesus said, “He who has ears, let him hear” (Matt. 11:15; 13:9, 43; cf. John 8:43, 47). At the end of each of the seven letters He dictated to John in Revelation 2 and 3, He ended with the statement, “He, who has an ear, let him hear what the Spirit says to the churches”.

Do not miss the point: “listening” (or hearing) is not just a response to the stimulus of sound waves, it is perception and understanding. James learned this lesson well. At one time he himself was one who heard Jesus speak, but did not hear Him.

Our Study of the Text

1. I. BE QUICK TO LISTEN, SLOW TO SPEAK AND SLOW TO BECOME ANGRY (1:19:20).
   1. Be quick to listen:
      Listen carefully to what is said :: and with understanding. Perceive what the person means by what he is saying. Ask questions to clarify meaning (not in a suspicious or challenging way). Repeat back to the speaker what you understand them to say – and ask if you understand correctly.
   2. Be slow to speak:
      Speak when it is necessary and beneficial to do so.
      After telling his patient to put out her tongue, the doctor continued writing out the prescription. When he had finished he turned to her and said: “There, that will do.” “But Doctor,” protested the lady, “you never even looked at my tongue.” To which the doctor replied, “It wasn’t necessary. I just wanted you to keep quiet while I wrote the prescription.”
      cf. Eph. 4:29: NO GOSSIP OR MALICE!
   3. Be slow to become angry:
      James states clearly that anger does not produce the righteousness of God.
      Moses had a problem with anger – so much so that it kept him out of the promised land (see Exodus 2:12; 32:19; Numbers 20:8:12).
2. THE SALVATION OF THE SOUL (1:21)
   Since James is writing to believers, it is obvious the accepting the word of God so as to save one’s soul is not talking about being saved from the penalty of sin. So to better understand his meaning we need to take a closer look at the words involved.
   1. The meaning of save:
      The basic meaning of the Greek term sozo is to deliver; in the passive, to be delivered. The context must determine who or what is delivered from what. Here are some examples:
      1. Saved (delivered) from the penalty of sin (Eph. 2:5, 8).
      2. Saved (delivered) from sleep – to wake up (John 11:12).
      3. Saved (delivered) from Egypt (Acts 7:25).
      4. Saved (delivered) from sickness – become well (Mark 5:34; Acts 4:9).
      5. Saved (delivered) from drowning (Acts 27:20, 31).
      6. Saved (delivered) from prison (Phil. 1:19)
   2. The meaning of soul:
      The term soul (Gr. psuche) is used several ways. Again, the context must determine its ultimate meaning. Soul is used in four different ways:
      1. As the principle of life (Acts 20:10).
      2. As an animate human being (1 Cor. 15:45).
      3. As the immaterial aspect of man (Matt. 10:28).
      4. As the temporal experience of human life (Luke 9:23:25).

   The apostle Peter explains the concept that James is referring to more fully in 1 Peter 1:3:9. He concludes the section with, ” Though you have not seen him, you love him; and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy, for you are receiving the goal of your faith, the salvation of your souls.”

   Here is a summary of what James and Peter are saying:

   James uses our proper responses to life’s trials to indicate how our faith is proven (1:12). Peter uses proof of faith to indicate the same thing. Both refer to what the Bible also calls good works. Our evaluations and responses to the concerns of life will either issue from faith in the provisions of God’s grace, or in our own self:sufficiency. In either case, a work is produced. If the work issues from our faith in God, it is a good work (cf. Romans 14:23b; Ephesians 2:10). It is proof of faith. All our works, good and bad, will be “tested by fire” at the judgment seat of Christ (cf. 1 Corinthians 3:10:15). The judgment by fire is to test the quality of our works (vs. 13). Good works (proof of faith) become the basis for reward (vs. 14). This is precisely what Peter has in mind when he says that our “proof of faith” (good works) will be “tested by fire”, and having passed the test will result in “praise and glory and honor” (reward). And it will happen at “the revelation of Jesus Christ” (the judgment seat). To put it another way, our faith is proven in time, but that proof is demonstrated and rewarded in the future – at the judgment seat of Christ.

3. BE DOERS OF THE WORD AND NOT JUST LISTENERS (1:22:25).
   1. One of Satan’s lies is this: If I know the truth I will experience the truth. And nothing could be further from the truth! Listening to the presentation of truth does not mean that the listener has learned anything. In fact, James is telling us that listening in itself is only temporary. It is very much like a person who looks in a mirror. As soon as they go about their business they forget what they saw in the mirror.
   2. It is the doers of the word that are blessed.
      To be blessed means to be the privileged recipient of divine favor. Being a privileged recipient of divine favor means that one is abiding in that state in which full assurance and confidence of faith is realized. That is, that state in which blessing is realized. Remember 1:12?

      “Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him.”
      That state of blessing can be summarized in this way: it is the state that is created and maintained by living obediently to the principles and precepts of the Scriptures (and it assumes a continual cleansed life).

4. CHRISTIAN ACTIVITY AND SPIRITUAL MATURITY ARE NOT THE SAME.

   The Word of God demonstrates to us that we can be very involved in Christian activities and still be characteristically fleshly and immature spiritually.

   1. Biblical Christianity is seen in ministry to others.
      1. Orphans and widows are representative.
      2. Some other aspects of ministry:
         1. Evangelism (2 Tim. 4:5; Eph. 4:11)
         2. Financial help (Eph. 4:28; Phil. 4:10:20)
         3. General principles: 1 Thess. 5:14
      3. Biblical Christianity is seen in godly character.
         A great example is the list (not an exhaustive list) of the fruit of the Spirit in Gal. 5:22:23.
         • Love [the voluntary and unconditional provision of money, materials, help to people in need]
         • Joy [happiness or satisfaction]
         • Peace [a state of mental calm and serenity, with no anxiety]
         • Patience [able to tolerate being hurt, provoked, or annoyed without complaint or loss of temper]
         • Kindness [compassionate, generous]
         • Goodness [virtuous, moral integrity]
         • Faithfulness [consistently loyal]
         • Gentleness [having a gracious or honorable manner]
         • Self:control [the ability to control your own behavior, especially in terms of reactions and impulses]
5. POINTS TO PONDER.
   • When you don’t listen carefully, not only will you relate untruth to others, but you will form opinions about people that are not true.
   • Don’t be so quick to tell people what you know – they very likely do not need to know what you know.
   • Realize that when you are angry, you are not getting your own way – which is selfishness – and that is a major sin problem!
   • Spend regular time in the Word of God. Attend Bible class. Learn to study the Bible for yourself.
   • Learn to think biblically, not glandularly!
     Some people seem to pride themselves on their “natural instincts.” And that is very dangerous. What we need is biblical perception, not natural instinct. The object of our faith is God and his Word, not us and our abilities!
   • Set the direction of your heart toward God not self.
     We spend a lot of time in front of the mirror to be sure that we look a certain way so that people will respond to us in ways that will please us. We should be that concerned about how God perceives and responds to us :: whether He is pleased by what He sees in us.