Before this study program I never realized how powerful nationalism can be. Like many "red, white, and blue" Americans, I equated patriotism with nationalism. Studying history from a missiological perspective has given me insights to see that the two are not synonymous - and to understand how patriotism can be manipulated by people with their own agendas.
Nationalism played a larger role in the Reformation that I'd ever grasped. A map of the post-Peace of Westphalia Europe -- when the religious boundaries were established and hopes for reconciliation with Rome abolished -- shows that the areas most influenced by Protestantism were also those least "Latin" in culture. Germany was drawn to Lutheranism by political reasons as much as religious; Switzerland's rejection of Catholicism for Calvinism had political overtones as well. And in England, a fully nationalistic religion developed as the country struggled to be free from the power and financial structure of Rome.
For reasons of his own, Henry VIII stood to benefit from a strengthened reform movement. There were a few thousand Protestants in England in the early 16th century. The movement had grown since John Wycliffe but was largely confined to the coastal ports. However, an active Lutheran underground and the strong coastal Protestant representation afforded a starting point which was soon amplified by Parliamentary decisions restricting papal authority, removing funding from Rome, and ultimately granting ecclesiological authority to the king. Henry VIII's desire for divorce came after many years of conflict between Church and Crown. It served as the tipping point, but not the catalyst. That catalyst was the desire for national sovereignty.
Henry VIII's changes in the church were more than surface. While he replicated the liturgical and parish structures, he also dissolved the monasteries, changed the process of confession, and established the Book of Common Prayer. His changes laid the groundwork for the poor being cared for by the parish (instead of the monastery) and for the eventual melding of church and state -- something the popes had desired but failed to achieve. This supremacy of state over church eventually led to further reformers, and a little thing called the American Revolution.
Over on the other side of the globe, reform was going on as well. The Sikh religion underwent somewhat of a "reformation" in the 16th century, becoming less a religion of the guru and more a religion of the book; the book replaced the guru and personal holiness was sought as an ideal more than ritual. Sikhs have a strong integration between religion and society and their own sense of nationalism, as they desire to be separately identified from the Hindus and Muslims which dominate India. Japan had a growing Christian movement, but ultimately rejected Christianity when it became linked with rebellion against the government.
These examples demonstrate the importance of missionaries being cautious in their political involvements. Especially when we are a guest in a country, we must maintain our focus on loving people. We also must realize how closely people often link their beliefs to their identity. To be Sikhs, for example, is to follow Sikhism. At times in Japanese history, to be Japanese was to be Shinto.
That's why contextualization is so important. We have to realize that the Gospel is a message that comes without cultural baggage. It can be applied within any culture. And within every culture there will be elements to accept, elements to adapt, and elements to reject. The process of determining which are which is a task that can best be processed with national believers, once they have been given Scripture and taught how to assess their culture within biblical parameters.
Monday, April 28, 2008
Saturday, April 12, 2008
The Music of the Gospel
Like many dyed-in-the-wool Protestants, I spent most of my Christian life thinking that Christianity practically died out after the Edict of Constantine and revived miraculously when Martin Luther rediscovered the Gospel in Romans. This study program has really opened my eyes to all the activity going on in those so-called "Dark Ages" - including sound Christian movements and missions!
As we begin our lessons together from Module 3B, we are jumping right into one of the most formative periods for much of what we consider normal "church": the Reformation. Many of our "forms", including hymnals and a pulpit in the center to represent the centrality of the word, spring from the reformation period. But these things are not the heart of the Reformation.
Paul Pierson observes well that the Reformation is best characterized as a rediscovery of an essential aspect of the gospel that had been neglected: justification by faith. Certainly people believed in justification by faith between the New Testament and the Reformation -- numerous theologians and historical references reveal people of vibrant faith. But as a central doctrinal tenet of the church, justification by faith had been supplanted by a works-based theology.
Martin Luther and John Calvin, pillars of the Reformation, didn't set out to start new religious movements. Instead, they wanted to restore this truth to the Catholic Church. They wanted reform, not revolution. They got a little of both.
Let me make this clear: Martin Luther and John Calvin weren't perfect. They didn't have perfect theology and as I studied more this week of their beliefs, I saw how much I disagree with some of their writings. And yet they zeroed in on the heart of the Gospel - salvation by grace through faith, not works - and were used mightily by God. Like all my heroes, these men had feet of clay.
The Reformation restored Scripture to its rightful prominent place in Christian doctrine, and yet it remained a tool to lead us to God, not something we worship. The Reformation also restored lay leadership in churches. In fact, we can trace the emphasis on spiritual gifts to Calvin's church structure (which was based on Scripture). This structure established secret lay missionaries within the Catholic church structure in areas that remained Catholic, and within the Calvinist churches set up a system of joint church government that brought laity and clergy together, helping the church survive under persecution.
The Anabaptists were another important element of the Reformation for what we know as church today. They were part of the "radical reformation" (basically anything but Calvinism, Lutheranism, and Anglicanism was considered radical). What was so radical? Merely their idea that the church should be comprised only of believers! Both Calvin and Luther had maintained the Catholic diocesan-style structure of all people in a geographic area belonging to the church. Luther's churches were state churches, and Calvin's were the morality enforcers of the state, but both included all people in the church whether believers or not. Our concept of independent churches that are filled with believers stems from the Anabaptist wing of the Reformation. Unfortunately, the Anabaptists saw themselves in complete conflict with their culture and so became separatist rather than engaging the culture with the Gospel. As a result, the church died off except for pockets here and there - most notably in the Mennonites within the US.
The Reformation is really a concise look at missiology. All of the issues we face in spreading the Gospel -- cultural, political, economic, social, theological, contextual -- were faced by the Reformers. Like us, sometimes they got it right and sometimes they didn't.
This is our heritage as 21st century believers. This imperfect, rag-tag group of men and women were used by God to start a renewal movement that changed the world. But as the beneficiaries of their efforts, we have a responsibility to keep the message intact. As Pierson observes:
Let's keep that music alive for the generation in which God has planted us.
As we begin our lessons together from Module 3B, we are jumping right into one of the most formative periods for much of what we consider normal "church": the Reformation. Many of our "forms", including hymnals and a pulpit in the center to represent the centrality of the word, spring from the reformation period. But these things are not the heart of the Reformation.
Paul Pierson observes well that the Reformation is best characterized as a rediscovery of an essential aspect of the gospel that had been neglected: justification by faith. Certainly people believed in justification by faith between the New Testament and the Reformation -- numerous theologians and historical references reveal people of vibrant faith. But as a central doctrinal tenet of the church, justification by faith had been supplanted by a works-based theology.
Martin Luther and John Calvin, pillars of the Reformation, didn't set out to start new religious movements. Instead, they wanted to restore this truth to the Catholic Church. They wanted reform, not revolution. They got a little of both.
Let me make this clear: Martin Luther and John Calvin weren't perfect. They didn't have perfect theology and as I studied more this week of their beliefs, I saw how much I disagree with some of their writings. And yet they zeroed in on the heart of the Gospel - salvation by grace through faith, not works - and were used mightily by God. Like all my heroes, these men had feet of clay.
The Reformation restored Scripture to its rightful prominent place in Christian doctrine, and yet it remained a tool to lead us to God, not something we worship. The Reformation also restored lay leadership in churches. In fact, we can trace the emphasis on spiritual gifts to Calvin's church structure (which was based on Scripture). This structure established secret lay missionaries within the Catholic church structure in areas that remained Catholic, and within the Calvinist churches set up a system of joint church government that brought laity and clergy together, helping the church survive under persecution.
The Anabaptists were another important element of the Reformation for what we know as church today. They were part of the "radical reformation" (basically anything but Calvinism, Lutheranism, and Anglicanism was considered radical). What was so radical? Merely their idea that the church should be comprised only of believers! Both Calvin and Luther had maintained the Catholic diocesan-style structure of all people in a geographic area belonging to the church. Luther's churches were state churches, and Calvin's were the morality enforcers of the state, but both included all people in the church whether believers or not. Our concept of independent churches that are filled with believers stems from the Anabaptist wing of the Reformation. Unfortunately, the Anabaptists saw themselves in complete conflict with their culture and so became separatist rather than engaging the culture with the Gospel. As a result, the church died off except for pockets here and there - most notably in the Mennonites within the US.
The Reformation is really a concise look at missiology. All of the issues we face in spreading the Gospel -- cultural, political, economic, social, theological, contextual -- were faced by the Reformers. Like us, sometimes they got it right and sometimes they didn't.
This is our heritage as 21st century believers. This imperfect, rag-tag group of men and women were used by God to start a renewal movement that changed the world. But as the beneficiaries of their efforts, we have a responsibility to keep the message intact. As Pierson observes:
Any time there is a renewal movement...there seems to be the inevitable tendency for that movement to run down, lose its vitality, maintain the forms, and lose the inner meaning....Every generation needs to re-hear the music of the gospel, when it becomes personal.
Let's keep that music alive for the generation in which God has planted us.
Tuesday, March 4, 2008
Module 3A Summary: Why James?
Well I've completed Module 3A and upon reflection have grasped some "Big Picture" lessons to takeaway from this study of the early church, the Roman world, and the spread of Christianity and development of other world religions. Just some key bullet point ideas:
- We can't underestimate the importance of Scripture in the native language of the people. Mohammed's passion for a holy book in Arabic fueled the development of the Qu'ran and the rise of Islam. Our world might be vastly different today if Bedouin Arabs had been provided all of Scripture in Arabic, rather than a limited portion horded by a non-orthodox Christian group. Furthermore, as the church spread, consistently the groups that had little or no Scripture in their language eventually became less orthodox or even heretical. Scripture not only serves a missiological purpose in spreading the Gospel, but is a protection for the purity of doctrine.
- Doctrinal development is important - but not supreme. I absolutely love historical theology. I think it's important to understand how the fundamental doctrines that divide orthodox Christianity from heresy came to be accepted by the church. My faith has been strengthened by understanding that no one group "selected" Scriptures; instead, the acceptance by a broad variety of churches caused the "cream" of revealed truth to rise to the top while other disputed works fell to the wayside. All of this is important and useful. But it's not supreme. Many good Christians through the centuries have accepted the canon without question; they embrace the deity of Christ merely because He said "I AM." Their faith is unshaken by rational doubts. And most importantly, they live out their faith.
- The priority of love. Here is the heart of the module for me. You may wonder why I chose to emphasize lessons in James from my inductive study when there were so many other rich truths from the history and writings of the day. The answer is simple: I was gripped by James' message of practical Christianity, what I call practical acts of servant-love. I saw in James a pastor who had one chance to communicate something vital to a scattered, persecuted flock who lacked any Scripture beyond the Old Testament. What he chose to tell them was: Live it out. He emphasized the practical side of Christianity even though they were persecuted. Because I had so much to learn about emphasizing practical acts of servant love, I dove into James like a starving woman. And there I found food for my soul. He didn't mince words, and he didn't make excuses. In James I saw what obedience to the Great Commandments looks like: Loving God and Loving Others is the heart of authentic faith. We can get a lot of things wrong, but we'd better get this one right. To glorify God, prioritize love in practical ways.
- "The church has survived, despite churches." This quote from World on the Web blogger Tony Woodliffe (www.worldontheweb.com) covers church history in a nutshell. Things got pretty bad between the revered "Church Fathers" and the Reformation. But the church - that remnant of true believers - never disappeared. Often the fringe movements were more solid than the "orthodox" center. Frequently the laity were the source of kingdom advance and sound doctrine while the "establishment" in the church structure were corrupted by power. The Crusades remain a blight". Yet over the centuries, many small streams of renewal flowed together into a great river we call the Reformation. But "the church" never disappeared, even if it wasn't well-reflected in "churches".
- God is always at work. Henry Blackaby's #1 principle from Experiencing God is seen no matter where or when you look in the world. Looking at history from a Godward perspective - whether in Europe, the Americas, Asia, Africa, India, wherever - you begin to see themes emerging. You see that our history books often leave out the most interesting parts of the story. For example, during the "Dark Ages", a barely-literate country became a conduit to save much of what we know today as "Western Civilization". Ireland, newly emerged from tribalism and newly confronted with the Gospel, established monasteries that copied ancient texts and later shared them with the world - resulting in Renaissance and Reformation. Truly, darkness is not dark to Him!
I will not be posting lessons here throughout March, as I am taking a brief respite from studies. However, I will resume with Module 3B in April, and will again post thoughts and insights here. Thank you for sharing this journey with me!
Thursday, February 28, 2008
Authentic Faith Works
James 5 covers a broad variety of topics but a common theme is some of the "spiritual" evidences that authentic faith works. While most of James has focused on the outworking of faith in practical acts of servant-love, James 5 addresses four such works that are harder to identify and easier to overlook when we start focusing on "works".
James 5: 1-6: The Work of Justice
James 5:7-12: The Work of Perserverance
James 5:13-18: The Work of Prayer
James 5: 19-20: The Work of Restoration
The Work of Justice (5:1-6)
Come now, you rich! Weep and cry aloud over the miseries that are coming on you. Your riches have rotted and your clothing has become moth-eaten. Your gold and silver have rusted and their rust will be a witness against you. It will consume your flesh like fire. It is in the last days that you have hoarded treasure!
Look, the pay you have held back from the workers who mowed your fields cries out against you, and the cries of the reapers have reached the ears of the Lord of hosts. You have lived indulgently and luxuriously on the earth. You have fattened your hearts in a day of slaughter. You have condemned and murdered the righteous person, although he does not resist you.
James illustrates the work of justice by demonstrating the judgment where it is absent. James' condemnation of the rich echoes Jesus' words to the rich man who ignored Lazarus (Luke 16:19ff) and to the rich who knew no suffering (Luke 6:24-26). But it even more strongly echoes the parable of the rich man focused on his wealth (Luke 12:15-21). James, like Jesus, wants his readers to focus on being "rich toward God".
In a way this section is part of the same idea of 4:13-17: Those people who plan a business venture and fail to do what they know is right should instead be aware of their coming judgment because of their mistreatment of workers. In this passage, the rich will experience misery when their riches are gone and their finery, referenced in chapter 2 as a distinguishing mark, is decayed. All they value will be worth nothing except as a witness - their own rusted money with testify against them! Reminding them that they are living in the last days (which began at Pentecost), James levies four specific charges:
The Work of Patience
James 5:7-12 So be patient, brothers and sisters, until the Lord’s return. Think of how the farmer waits for the precious fruit of the ground and is patient for it until it receives the early and late rains. You also be patient and strengthen your hearts, for the Lord’s return is near. Do not grumble against one another, brothers and sisters, so that you may not be judged. See, the judge stands before the gates! As an example of suffering and patience, brothers and sisters, take the prophets who spoke in the Lord’s name. Think of how we regard as blessed those who have endured. You have heard of Job’s endurance and you have seen the Lord’s purpose, that the Lord is full of compassion and mercy. And above all, my brothers and sisters, do not swear, either by heaven or by earth or by any other oath. But let your “Yes” be yes and your “No” be no, so that you may not fall into judgment.
"So" - or "therefore" - as a result of God hearing the laborers' cries, they should be patient. God's coming is at hand; this should prompt strengthening of heart to be patient. In the context of patience they are told not to complain against each other; judgment is sure for them just as it is for the rich.
James pulls two examples of patience from the familiar Old Testament scriptures: The prophets, and Job. The "bottom line" lessons of patience is that God is compassionate and merciful. Individuals in difficult times who are practicing the work of patience can rest in His character, and not swear oaths (a special temptation when facing a trial, but an admonition for all of us).
The Work of Prayer
James 5:13-18 Is anyone among you suffering? He should pray. Is anyone in good spirits? He should sing praises. Is anyone among you ill? He should summon the elders of the church, and they should pray for him and anoint him with oil in the name of the Lord. And the prayer of faith will save the one who is sick and the Lord will raise him up – and if he has committed sins, he will be forgiven. So confess your sins to one another and pray for one another so that you may be healed. The prayer of a righteous person has great effectiveness. Elijah was a human being like us, and he prayed earnestly that it would not rain and there was no rain on the land for three years and six months! Then he prayed again, and the sky gave rain and the land sprouted with a harvest.
James now turns to the work of prayer. Prayer is a work of faith; prayer and works are not mutually exclusive but are in partnership and cannot be separated. One doesn't eliminate or get us "off the hook" for the other. Psalm 50:15 emphasizes that as a result of God answering our cry, we should give increased honor to Him.
James highlights prayer for the suffering and the sick, in the context of the covenant community with spiritual leadership. This prayer results in restoration, raising up, and forgiveness. Because of this, we should confess our sins and pray for each other so healing can come. We see the effectiveness of a righteous man's prayer in the example of Elijah - someone "with a nature like ours". To be clear: Our righteousness comes from Christ. The point is not about the one praying, but about the God who responds! And incredibly, Bob Deffinbaugh points out, even one person's prayers matter:
The Work of Restoration
5:19-20 My brothers and sisters, if anyone among you wanders from the truth and someone turns him back, he should know that the one who turns a sinner back from his wandering path will save that person’s soul from death and will cover a multitude of sins.
These final verses seem to end abruptly, but really draw the whole section together under the theme of restoration. Prayer and restoration are closely linked, with prayer as a means of restoration. This is a great work indeed to end this book, with its theme of "authentic faith works." Furthermore, paralleling Prov. 10:12 and 1 Peter 4:8, we see that restoration is a reflection of love, which covers a multitude of sins!
This ends the study of James which has dominated my lessons for Module 3A. My final outline of James is below. One more lesson will follow, which will highlight Module 3A lessons and explain why I chose to focus so much on James in these lessons. Thanks for reading!
James: Authentic Faith Works
I. Trials
A. The Product of Testing (1:1-4)
B. The Need in Testing: Wisdom (1:5-11)
C. The Blessing of Testing: Crown (1:12-18)
D. The Attitude during Testing: Obedience (1:19-27)
II. Faith Working through Love
A. The Sin of Partiality (2:1-13)
B. The Necessity of Works (2:14-26)
III. The Fruit of Righteousness
A. The Teacher and the Tongue (3:1-12)
B. God's Wisdom vs. Worldly Wisdom (3:13-18)
IV. The Fruit of Humility
A. A Greater Grace (4:1-10)
B. A New Attitude (4:11-17)
V. Authentic Faith Works
A. The Work of Justice (5:1-6)
B. The Work of Perserverance (5:7-12)
C. The Work of Prayer (5:13-18)
D. The Work of Restoration (5:19-20)
James 5: 1-6: The Work of Justice
James 5:7-12: The Work of Perserverance
James 5:13-18: The Work of Prayer
James 5: 19-20: The Work of Restoration
The Work of Justice (5:1-6)
Come now, you rich! Weep and cry aloud over the miseries that are coming on you. Your riches have rotted and your clothing has become moth-eaten. Your gold and silver have rusted and their rust will be a witness against you. It will consume your flesh like fire. It is in the last days that you have hoarded treasure!
Look, the pay you have held back from the workers who mowed your fields cries out against you, and the cries of the reapers have reached the ears of the Lord of hosts. You have lived indulgently and luxuriously on the earth. You have fattened your hearts in a day of slaughter. You have condemned and murdered the righteous person, although he does not resist you.
James illustrates the work of justice by demonstrating the judgment where it is absent. James' condemnation of the rich echoes Jesus' words to the rich man who ignored Lazarus (Luke 16:19ff) and to the rich who knew no suffering (Luke 6:24-26). But it even more strongly echoes the parable of the rich man focused on his wealth (Luke 12:15-21). James, like Jesus, wants his readers to focus on being "rich toward God".
In a way this section is part of the same idea of 4:13-17: Those people who plan a business venture and fail to do what they know is right should instead be aware of their coming judgment because of their mistreatment of workers. In this passage, the rich will experience misery when their riches are gone and their finery, referenced in chapter 2 as a distinguishing mark, is decayed. All they value will be worth nothing except as a witness - their own rusted money with testify against them! Reminding them that they are living in the last days (which began at Pentecost), James levies four specific charges:
- Accumulating wealth to store it up (v. 3)
- Unjust wages (v. 4)
- Lavish, selfish lifestyle (v. 5)
- Condemnation of righteous (v. 6)
The Work of Patience
James 5:7-12 So be patient, brothers and sisters, until the Lord’s return. Think of how the farmer waits for the precious fruit of the ground and is patient for it until it receives the early and late rains. You also be patient and strengthen your hearts, for the Lord’s return is near. Do not grumble against one another, brothers and sisters, so that you may not be judged. See, the judge stands before the gates! As an example of suffering and patience, brothers and sisters, take the prophets who spoke in the Lord’s name. Think of how we regard as blessed those who have endured. You have heard of Job’s endurance and you have seen the Lord’s purpose, that the Lord is full of compassion and mercy. And above all, my brothers and sisters, do not swear, either by heaven or by earth or by any other oath. But let your “Yes” be yes and your “No” be no, so that you may not fall into judgment.
"So" - or "therefore" - as a result of God hearing the laborers' cries, they should be patient. God's coming is at hand; this should prompt strengthening of heart to be patient. In the context of patience they are told not to complain against each other; judgment is sure for them just as it is for the rich.
James pulls two examples of patience from the familiar Old Testament scriptures: The prophets, and Job. The "bottom line" lessons of patience is that God is compassionate and merciful. Individuals in difficult times who are practicing the work of patience can rest in His character, and not swear oaths (a special temptation when facing a trial, but an admonition for all of us).
The Work of Prayer
James 5:13-18 Is anyone among you suffering? He should pray. Is anyone in good spirits? He should sing praises. Is anyone among you ill? He should summon the elders of the church, and they should pray for him and anoint him with oil in the name of the Lord. And the prayer of faith will save the one who is sick and the Lord will raise him up – and if he has committed sins, he will be forgiven. So confess your sins to one another and pray for one another so that you may be healed. The prayer of a righteous person has great effectiveness. Elijah was a human being like us, and he prayed earnestly that it would not rain and there was no rain on the land for three years and six months! Then he prayed again, and the sky gave rain and the land sprouted with a harvest.
James now turns to the work of prayer. Prayer is a work of faith; prayer and works are not mutually exclusive but are in partnership and cannot be separated. One doesn't eliminate or get us "off the hook" for the other. Psalm 50:15 emphasizes that as a result of God answering our cry, we should give increased honor to Him.
James highlights prayer for the suffering and the sick, in the context of the covenant community with spiritual leadership. This prayer results in restoration, raising up, and forgiveness. Because of this, we should confess our sins and pray for each other so healing can come. We see the effectiveness of a righteous man's prayer in the example of Elijah - someone "with a nature like ours". To be clear: Our righteousness comes from Christ. The point is not about the one praying, but about the God who responds! And incredibly, Bob Deffinbaugh points out, even one person's prayers matter:
"God delights in the prayers of His people, but prayer is not a work of man that moves God to action due to the volume or intensity of our efforts. We do not need a 'moral majority' to move God. We do not need to amass sufficient 'prayer power' to see God's hand. One elderly widow, privately praying in her closet, may effectively bring about great intervention from God. Let us have concerts of prayer, but let us not think that God is moved by mere numbers."
The Work of Restoration
5:19-20 My brothers and sisters, if anyone among you wanders from the truth and someone turns him back, he should know that the one who turns a sinner back from his wandering path will save that person’s soul from death and will cover a multitude of sins.
These final verses seem to end abruptly, but really draw the whole section together under the theme of restoration. Prayer and restoration are closely linked, with prayer as a means of restoration. This is a great work indeed to end this book, with its theme of "authentic faith works." Furthermore, paralleling Prov. 10:12 and 1 Peter 4:8, we see that restoration is a reflection of love, which covers a multitude of sins!
Hatred stirs up dissension,
but love covers all transgressions. (Prov. 10:12)
but love covers all transgressions. (Prov. 10:12)
Above all keep your love for one another fervent, because love covers a multitude of sins. (1 Peter 4:8)
This ends the study of James which has dominated my lessons for Module 3A. My final outline of James is below. One more lesson will follow, which will highlight Module 3A lessons and explain why I chose to focus so much on James in these lessons. Thanks for reading!
James: Authentic Faith Works
I. Trials
A. The Product of Testing (1:1-4)
B. The Need in Testing: Wisdom (1:5-11)
C. The Blessing of Testing: Crown (1:12-18)
D. The Attitude during Testing: Obedience (1:19-27)
II. Faith Working through Love
A. The Sin of Partiality (2:1-13)
B. The Necessity of Works (2:14-26)
III. The Fruit of Righteousness
A. The Teacher and the Tongue (3:1-12)
B. God's Wisdom vs. Worldly Wisdom (3:13-18)
IV. The Fruit of Humility
A. A Greater Grace (4:1-10)
B. A New Attitude (4:11-17)
V. Authentic Faith Works
A. The Work of Justice (5:1-6)
B. The Work of Perserverance (5:7-12)
C. The Work of Prayer (5:13-18)
D. The Work of Restoration (5:19-20)
A New Attitude
Do not speak against one another, brothers and sisters. He who speaks against a fellow believer or judges a fellow believer speaks against the law and judges the law. But if you judge the law, you are not a doer of the law but its judge. But there is only one who is lawgiver and judge – the one who is able to save and destroy. On the other hand, who are you to judge your neighbor? Come now, you who say, “Today or tomorrow we will go into this or that town and spend a year there and do business and make a profit.” You do not know about tomorrow. What is your life like? For you are a puff of smoke that appears for a short time and then vanishes. You ought to say instead, “If the Lord is willing, then we will live and do this or that.” But as it is, you boast in your arrogance. All such boasting is evil. So whoever knows what is good to do and does not do it is guilty of sin.
(James 4:11-17, NET. Biblical text and some background from www.nextbible.org).
The apostle continues his hard-hitting approach in these verses. Remember that James is speaking to Jewish Christians who are scattered and persecuted. Throughout the book, he has emphasized the practical side of faith -- that servant-love that is demonstrated in practical ways. One practical theme he emphasizes in every chapter is the tongue.
Here, James addresses two "sins of the tongue": Slandering other believers and prideful boasting about plans. He provides a solution to both, linking these "sins of the tongue" to his predominant message of a practical outworking of faith. The solution: A new attitude.
Speaking against another believer. The word for "speak against" is katalaleo, and it basically means literally to "speak evil of" or "slander" another person. Barclay adds that usually it is used when the party in question is not even present to defend himself. The only other use of katalaleo in the New Testament is in 1 Peter, where Peter uses it to refer to accusations of evil made by non-Christians against Christians (1 Pet. 2:12, 3:16). Its root word means "backbiter" and is used in the New Testament only by Paul, who wrote that the prevalence of "backbiters" is a sign of man's depravity (Rom. 1:30). The negativity of these contexts indicates that mere disagreement with another believer does not rise (or rather, fall) to the level of katalaleo. Instead, this is an accusatory speech, one that attributes evil motives or makes slanderous claims about a brother in Christ -- the type of claims made in that day by non-Christians against Christians according to Peter.
James' warning is that this type of harsh speech is the harsh judging which we are not to engage in by command of Jesus Himself (Matt. 7:1). "Judging" is a difficult topic to understand, for we are told in Matthew not to judge in one sense, and yet in another sense we are told that believers judge within the church but not outsiders (1 Cor. 5:12-13) so as to confront sin within the body. The topic of "judging" is a study in itself, and I refer interested students to word studies of krino (Strong's #2919) and its word family and synonyms available at http://www.blueletterbible.org/ and http://www.nextbible.org/ . However, within the context of James, we can clearly see that James' use of this same word is associated with motive.
James 2:4 If so, have you not made distinctions among yourselves and become judges with evil motives?
Earlier James dealt with the problem of prejudice by establishing that the distinctions they were making were based in "evil motives" and that the judge in these matters was the law of liberty:
James 2:12 Speak and act as those who will be judged by a law that gives freedom.
In chapter 4, James returns to a similar theme to address the problems of slanderous speech about other believers. He reminds us that we too face a judgment and that there is something beyond the issue between individual believers. Biblical guidelines on "judging" (for example, Matt. 18:15-20; Gal. 6:1-2; 1 Cor. 4:2-6) admonish believers to stay within the limits of Scripture (what these Jewish Christians would have called the law), and strictly forbid judging based on matters of conscience (Rom. 14). These guidelines also prohibit harsh judging or holding others to standards higher than those for ourselves (Matt. 7:1-5). Thus, James' answer to those who would slander other believers is to remind them that they too will be judged, and that their harsh judgment of a believer is really a judgment of the law. Thus, a new attitude is needed toward other believers - an attitude free from jumping to conclusions and assuming evil motives.
Arrogant boasting. James immediate transition to a discussion of boasting seems at first to be unconnected, but we shall see momentarily that it really is relevant. James still is addressing the need for a new attitude. In this case, he calls focusing on our own plans apart from God's will "evil" and "arrogant". Remember that "speak against" means literally to "speak evil of" - so James has transitioned from explaining the problem with speaking evil of someone else, to explaining something that is really evil.
What is striking about this passage in modern Christendom is that it seems to be such a good statement of faith. Some churches would call it a positive confession. Yet James calls is boastful, evil, arrogant -- because it leaves God's plan out of the picture. Here James echoes Prov. 27:1, which warns us not to boast about tomorrow, and Luke 12:18-20, where we see in stark reality the folly of one who boasted.
The "new attitude" that ties these two examples together is summed up in verse 17: "So then..." lets us know that this admonition is the point he is trying to make with what he has just said. And what is that point? Simply this: "Whoever knows what is good to do and does not do it is guilty of sin." James reiterates his basic message - a faith that works - in a way that strips away the judging of the slanderer and the pride of the boaster. Instead of focusing on the perceived wrongs of others or our own selfish ambition, James reminds us to do what we know is good to do. Our focus should be on the brevity of life (v. 14) and doing what is right today (v. 17) -- which will involve others, not ourselves! James has made clear early on that the true religion he speaks of helps the weak and meets real needs in practical ways - today.
Monday, January 14, 2008
A Greater Grace
James 4:1-10
Where do the conflicts and where do the quarrels among you come from? Is it not from this, from your passions that battle inside you? You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight. You do not have because you do not ask; you ask and do not receive because you ask wrongly, so you can spend it on your passions.
Adulterers, do you not know that friendship with the world means hostility toward God? So whoever decides to be the world’s friend makes himself God’s enemy. Or do you think the scripture means nothing when it says, “The spirit that God caused to live within us has an envious yearning”?
But He gives greater grace. Therefore it says, “God opposes the proud, but he gives grace to the humble.” So submit to God. But resist the devil and he will flee from you. Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you double-minded. Grieve, mourn, and weep. Turn your laughter into mourning and your joy into despair. Humble yourselves before the Lord and he will exalt you.
As much as we might like to be completely free from sin's presence in this world, the fact is that God delivers us from the penalty of sin and from its power, but allows us to struggle with the reality of its presence as part of our spiritual growth process. James hits this struggle at its source in a highly convicting passage -- but he doesn't leave us without hope. He lays a "grace greater than all our sin" right alongside his convicting words.
James bluntly observes that quarrels and conflicts come from the fleshly passions that remain at war within us even as Christians. Lust, envy, and a desire to be friends with the world, lead to murder, conflict, and idolatry. These are selfish desires that are in contrast to serving others as James has previously noted in 1:27; 2:14-17; and 3:17-18.
James wants his readers to do what we know is right (4:17) - serving with no room left for selfishness. He uses a strong comparison - that a person who decides to be a friend of the world is making himself an enemy of God. The verb choices are key here: God doesn't make this person an enemy; he chooses the world over God and in the process demonstrates hostility toward God, placing himself in the position of an enemy of God. Both choices are the individuals, not God's. James' bottom line here is that we cannot have a heart inclined to choose the world and be a friend of God. A heart inclined to love God will not love the world -- and will reject the lust, envy, and selfish desires James addresses in this section.
These are powerfully convicting words, and yet God offers a two-fold solution:
- A jealous, guarding Spirit (v. 5)
- A greater grace (vv. 6-10)
The grace that James speaks of is like that Paul highlights in Titus 2:11-14: not the grace of salvation, but the grace of sanctification. Specifically, this grace gives believers the power to:
- Submit to God (v. 7)
- Resist the devil (v. 7)
- Draw near to God (v. 8)
- Cleanse our hands (v. 8)
- Purify our hearts (v. 8)
- Mourn over sin (v. 9)
- Humble ourselves in God's presence (v. 10)
Grace, grace, and more grace. That's at the heart of becoming a friend of God.
Authentic Wisdom
James 3:13-18 Who is wise and understanding among you? By his good conduct he should show his works done in the gentleness that wisdom brings.
But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth. Such wisdom does not come from above but is earthly, natural, demonic. For where there is jealousy and selfishness, there is disorder and every evil practice.
But the wisdom from above is first pure, then peaceable, gentle, accommodating, full of mercy and good fruit, impartial, and not hypocritical. And the fruit that consists of righteousness is planted in peace among those who make peace.
James' highly practical exhortation to authentic faith includes equally practical guidance in discernment. This passage contains specific characteristics that believers can use to assess the source of perceived "wisdom".
In its context within chapter 3, James is demonstrating here in part that a truly "wise and understanding" person will demonstrate that in his works -- in contrast to some individuals including teachers who claim wisdom and authority but lack the fruit James delineates. For a people who were used to a religious system that claimed a person was wise based merely on his position, this was radical!
James' teaching highlights the fact that true wisdom is available to all who seek it - a point made in chapter 1. Like Paul, though, he recognizes that there is wisdom of the fleshly sphere and wisdom of the sphere of God's grace (see 2 Cor. 1:12). James outlines what true wisdom from God looks like by showing first its contrast.
Wisdom that is not from above - that characterized as earthly, natural ("not having the Spirit"), or demonic - exhibits the following traits:
- Bitter jealousy
- Selfishness - Also translated "selfish ambition". Strife, contention. Root means "provoke" and a related root maens "debate". This also characterizes those headed for wrath and indignation (Rom. 2:8)
- Arrogance
- Lies against the truth
- Disorder - Confusion; commotion (as in war); tumult. A general state of upheaval. Root = "unstable."
- Every evil practice
- Pure - clear, chaste (as a virgin). Associated with clean, unsullied. Root - "holy"
- Peaceable
- Gentle - Moderation, patient. In 1 Timothy and Titus, Paul uses this word in contrast to brawlers and not being contentious, and Peter uses it in contrast with being unreasonable (1 Peter 2:18).
- Reasonable/Accommodating - "easy to be entreated"; a compound root that means "well persuaded/trusted". Essentially, this represents a person who is not rigid, who is willing to bend (obviously where it does not cause an unbiblical compromise).
- Full of mercy
- Full of good fruits
- Unwavering/Impartial
- Without hypocrisy
- Bearing righteous fruit that is sown in peace by those who make peace. This reflects a key Old Testament principle that peace comes with righteousness (Isa. 32:17). This is not peace in the sense of no conflict - these people were, after all, being persecuted - but peace in the true meaning of shalom, wholeness, completeness, peace with God. While we are counted righteous in Christ by faith alone, the daily living out of a righteousness life requires our cooperation. James merely echoes Hosea 10:12 and Paul in Gal. 6:8 that we should pay attention to what kind of soil will lead to righteousness. We only find that kind of soil by abiding in Christ (Phil. 1:11; John 15). The bottom line: Right relationship leads to right action.
- good behavior
- deeds
- gentleness
God's wisdom and the world's wisdom are very different. In the context of authentic faith, James teaches that authentic wisdom and understanding are shown by deeds done in gentle wisdom, evidenced by good behavior. In contrast, "wisdom" that is characterized by bitter jealousy, selfish ambition, arrogance, and disorder, points to earthly, natural, demonic sources.
James wants his readers to know these marks as they don't "lie against the truth", being deceived by self-perceptions contrary to truth. God's true wisdom is pure, clean, peaceful, gentle, and patient (not contentious or unreasonable); it is merciful, fruitful, unwavering without partiality; without hypocrisy. It is sown in peace and yields the fruit of righteousness.
Subscribe to:
Posts (Atom)