Archive for July, 2009
The Theological Relationship between James and Paul
by danny on Jul.29, 2009, under Pastor's Thoughts
In our study of James, we have been looking at the need for a faith that is living. A living faith results from God’s soveriegn grace in our lives and it produces fruit for the world to see. Thus James is able to speak of demonstrating his faith by his works rather than merely speaking of faith alone. The following outline is by Daniel Wallace, Dallas Theological Seminary, and it will help bridge the theological relationship between James and Paul.
Daniel Wallace: Introduction, Argument, Outline
(i) James does not deny the necessity of faith, only its adequacy.
(ii) James is addressing the fruit of salvation, while Paul is addressing the root of salvation.
(iii) In keeping with other biblical writers, James does not use “works” as a criterion for judging others, but as a criterion for judging oneself.
(iv) For James, the faith which does not save is intellectual assent; for Paul, the faith which does save is a heart-response to God’s call—it is trust in, not just belief that. Thus, they are not talking about the same thing.
(v) For James, “justified” means either “vindicated” or “eschatologically justified”; for Paul, it means “declared righteous.” Thus, they are not talking about the same thing.
(vi) For James, “works” means good deeds—charity, Christian love, etc; for Paul, it means works of the Law which some see as necessary for salvation, rendering the cross-work of Christ as less than adequate. Thus, once again, they are not talking about the same thing.
(vii) James seems to look at how our spiritual status is seen and approved/disapproved by others, while Paul looks at how it is seen and initiated by God.
(viii) Both James and Paul would agree with the statement that genuine, saving faith results in works. Or that sola fide, properly understood, means that we are saved by faith alone, but the faith that saves is not alone.
In conclusion, as Davids aptly points out, “James uses every significant term pivsti”, e[rga, dikaiosuvnh, with a differing and more ‘primitive’ meaning than Paul.”41 Consequently, “to argue that James directly attacks Paul is to argue that James is a consummate blunderer, for he fails to meet Paul’s arguments at all and instead produces a work with which Paul would have agreed!”42 It is our conclusions, therefore, that James argued against a perverted Paulinism before the canonical Pauline letters had been composed.43 And this of course points to James the Just as the author—and at an early period.
Faith and Works pt. 1
by danny on Jul.29, 2009, under Sermons
Text: James 2:14-17
Title: Faith and Works pt. 1
Proposition: The faith of believers is validated by the works that accompany it. These works revolve around the themes of holiness and godliness.
Intro: As we continue to look in the book of James, we keep seeing the main theme of the book emerge and that is to have a living faith. It is so easy to get caught up in the Christian way of ding things that we begin to substitute genuine faith for a self reliance upon facts. James taught us last week that we have been chosen by God to rich in faith. Remember, this idea of being rich was that of abundance and distinction. The true disciple of Christ is not one who simply talks about faith but it is their distinction in life and they live it out in all they do. Thus, we come to our text today. In this passage we see James do a couple of things. First, he asks 2 questions and second, he gives an analysis of these questions. Let’s take a look at each one and see how our faith ought to produce works.
Read Text: James 2 :14-17
14 What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? 15 If a brother or sister is poorly clothed and lacking in daily food, 16 and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that? 17 So also faith by itself, if it does not have works, is dead.
Transition:
Question 1: What is the advantage to say you have faith but you do not have works?
EXEGESIS: James begins to tackle a very fundamental issue when he talks about faith. As mentioned already, the readers had learned that they had been chosen by God to be rich in faith. Faith is essential to having a relationship with God. Hebrews plainly teaches that without faith it is impossible to please God. Paul fought fiercely to defend the truth that faith alone is what is necessary for one to truly be redeemed from sin. In his text, James too, is defending this truth yet unlike Paul who defended it in light of a works based salvation, James is teaching it in light of faith producing works sanctification. This is very important. No where does James say one must do good works to earn favor with God nor does he blur the line of faith and works. Rather, he clarifies the proper place of works in the life of the believer. Rather than works viewed as merit, he views it as fruit. Genuine faith is required for one to truly believe and this faith is granted by God by grace. This genuine faith leads one to producing fruit in their lives. Thus fruit is often called love, joy, peace, and so on. The fruit of genuine faith demonstrates it reality in the life of the one claiming to have faith.
APPLICATION: The application is clear for us. We live in a culture that boasts of it faith. Yet, it is clear that the church in many ways has abdicated its responsibility for social justice. The true reformation of the soul has been left to entities that care nothing for the soul. Like the illustration James uses, we simply say yet never invest time or energy or resources into those around us. The world is screaming for redemption and yet we try not to venture out of our Christian bubbles. Do we truly hear them? Do we live out the richness of our faith before a world that desperately needs it? Where is the advantage, James asks, in having a faith that produces no works?
ILLUSTRATION: A Master Gardner is validated by the fruit of their garden.
Question 2: Is a faith that has no works truly a saving faith?
EXEGESIS: On the heels of the first question, James asks another: can a faith that produces no works truly be considered saving faith. This question helps to clarify 2 issues. The first is the issue of saving faith verses blind faith. In verse 19, James argues that even though one may claim to believe in God it makes them no different than the demons. Everyone has faith. The real matter is whether they have saving faith. What’s the difference? The difference is that blind faith simply acknowledges the possibility or reality of something without it making any difference in their lives. Saving faith, on the other hand, is faith that is centered on Jesus Christ because it recognizes faith as a gift of God through grace. This faith only comes through hearing and the hearing is that of God’s word.[1] Saving faith is a faith that changes a person’s life because they have heard God call them and they have responded to this call to repent and believe.
The second issue that arises out of this question is that of being verses doing. These 2 ideas compliment one another as long as they are put in the right order. When someone experiences saving faith, they become a new creation in Christ. The Holy Spirit of God begins to dwell in them and leads them to “do” for Christ. To get the order backwards is what Paul fought against. I don’t have to “do” something in order to get God to love me because he has already demonstrated his love for me. Thus, if I claim to know Christ yet there is no fruit being produced in my life, then I must ask my self honestly if I have blind faith or truly saving faith.
APPLICATION: The application is clear for us today. Do you have a faith that is producing fruit in your life. This fruit is evident by your growing in godliness and holiness which produce those fruits of the Spirit in your life.[2] The illustration given by James teaches us how we can practically live out our faith each day.
ILLUSTRATION:
-
- A Stool - to illustrate blind faith from saving faith.
- Chris M. in England – living out his faith
Final Analysis: Faith without works is dead. Faith in and of itself is dead. Yet, a faith in a living Savior is itself a living faith. A believer’s validation before a lost world is in the good works produced by genuine faith. These good works demonstrate the work of God and thus, he is glorified in them. Therefore, we ought to strive to produce the works of godliness and holiness in our lives in order to let our light shine in a dark world and to exalt the magnificent God who has made it possible.
Conclusion: To conclude this morning, let’s think about what we have talked about this morning:
- Do you have a faith that is producing fruit in your life? If so, how often? What kind?
- If you see that you do not have a faith producing fruit in your life, what will you do about? Will you cry out to God in repentance and true belief?
If we have a saving faith in Christ, there will be times when we do not produce as much fruit as others yet even in these times we consider to be lean, there should be a desire and like a seed underneath the surface, some growth that should be taking place.
Yet, if you find yourself saying you have faith yet never desiring to grow in godliness and holiness, then what kind of faith do you really have?
[1] James 1:19; Romans 10:17
[2] Galatians 5:22 – love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self control
The Argument against Favoritism
by danny on Jul.29, 2009, under Sermons
Text: James 2:5-13
Title: The Argument against Favoritism
Proposition: As believers, there are 2 important truths that we should consider when we think of favoritism: Our Identity and the Implication of Partial Obedience.
Read Text:
5 Listen, my beloved brothers, has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him? 6 But you have dishonored the poor man. Are not the rich the ones who oppress you, and the ones who drag you into court? 7 Are they not the ones who blaspheme the honorable name by which you were called?
8 If you really fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you are doing well. 9 But if you show partiality, you are committing sin and are convicted by the law as transgressors. 10 For whoever keeps the whole law but fails in one point has become accountable for all of it. 11 For he who said, “Do not commit adultery,” also said, “Do not murder.” If you do not commit adultery but do murder, you have become a transgressor of the law. 12 So speak and so act as those who are to be judged under the law of liberty. 13 For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment.
Transition:
- We must consider our Identity: v. 5-7
EXEGESIS: As James begins to outline his argument against showing partiality, he uses 2 words to help his readers understand why they need to cease from showing partiality. His imperative, “Listen,” grabs the attention of the reader and it continues to show his style of writing. This imperative introduces the readers to the first theme of identity and that is God’s choice of them. It is the same word used in 1 Corinthians 1:27 and 28 as well as referencing back to James 1:18. Indeed, one of the greatest joys for the believer is that God Almighty has chosen them to know him and to receive the joy of faith and joy of heaven. The poor refers to those of low standing. It is a word James has used much already (1:9; 2:2,4). The picture goes much beyond social status and it speaks of a greater poverty and thus the necessity and need for God to exercise his sovereign will by allowing these spiritually bankrupt criminals to know him. James gives 2 evidences of God’s grace calling as being rich in faith (in Christ) and heirs of the kingdom. The word rich speaks of abundance and distinction. The wealth of faith is not faith itself but a faith rooted in Christ. To be heirs of the kingdom demonstrates the goodness and grace of God. The word “heir” speaks of possession and literally it tells the reader that they are the possessors of the Kingdom of God. In light of this marvelous truth, James says that their actions have dishonored, that is, they have slighted the poor. The poor in standing should remind them of what Christ has done for them but rather, they slighted the poor in favor of the rich. These wealthy people have made slaves of all and they had reduced the readers themselves to servitude. These very ones had slandered the distinct name of God yet these were the ones who had received the favoritism.
APPLICATION: James is teaching us that we cannot forget our identity with Christ. Like the Israelites of old, we are God’s chosen people.[1] He has called us by His name.[2] It is vital to remember that we were spiritually bankrupt and had it not been for the sovereign grace of God, we too would be hopeless and separated before God. Yet, the very reason we must not show partiality is because Christ has redeemed us, made us rich in faith and possessors of the kingdom. This glorious reality is found in the gospel, which is good news for all. Our identity is no longer in self but in Christ.
ILLUSTRATION: Re-entering the country
- We must consider the implications of Partial Obedience vs. 8-13
EXEGESIS: James then uses the term law to remind them that they are no longer under the old law, which proved to show the need of grace and not the means to grace, but rather they are under the law of grace. This law is given the term royal and it means that which is of highest excellence. This ought to also be the character of those who follow it. James tells them if they are presently fulfilling it then they are doing well.[3] This law is usually summarized as the great command to love God completely, themselves correctly and others compassionately. Yet, to show partiality is to not do well and James says they are engaging in sin. The same law of excellence finds them guilty of violating the law. This guilty sentence breaks from the present tense and is cast in the perfect tense. The standard of this law is not partial obedience but full obedience. To abstain from one point but to live by the rest is not what it requires. Thus, they are to speak[4] and act as those who are free and have been shown mercy. Mercy always trumps judgment. Mercy, like love, is a hallmark of the royal law. Jesus taught that those who are merciful are blessed and they themselves shall receive mercy.
APPLICATION: The great law which we are under is that of grace. It compels us to total devotion because it recognizes God’s sovereign mercy towards us and thus the mercy we are to show others. To partially obey is to show an inaccurate picture of grace and devotion. It confuses and causes strife to all connected. The idea of partial obedience should disgust believers because they should desire above all else full devotion to their great God and Savior.
Conclusion: You see, we too are poor. The scripture teaches us that as sinners, we stand spiritually poor before God. This same sin that shows us to be sinners also shows us to be criminals who have broken God perfect law. Yet, God who is rich in mercy, sent Jesus Christ to die for us and to bear the judgment that should have been ours. You see, mercy has trumped judgement.
[1] 1 Peter 2:9
[2] Acts 4:12
[3] James 1:25 - Blessed
[4] James 1:19, 26
The Danger of Favoritism to the Gospel
by danny on Jul.29, 2009, under Sermons
Text: James 2:1-4
Proposition: Believers are not live out their faith with favoritism.
Title: The Danger of Favoritism to the Gospel
Intro: Recap –
- Trials are used by God to accomplish His purposes in the lives of believers.
- Believers are encouraged to seek by faith the wisdom of God to endure trials.
- Believers are reminded of both their identity with and inability without the Lord Jesus Christ.
- Believers are blessed for having endured trials.
- Believers are warned against the temptation to sin in the midst of trials.
- Believers are encouraged in the midst of trials by the unchanging goodness of God.
Introduction:
“In the American classic, Huckleberry Finn, young Huck is tormented by a choice: either turn in Jim (faithful friend and runaway slave) or help liberate him. It is an agonizing dilemma because Huck’s conscience was corrupted by a society that counted Jim inferior: He was property, and to aid him was “sin.” To side with Jim was to side against God. What was true along the banks of the Mississippi River in the 19th century is true today—a conscience, wrongly informed by the culture, can be easily led astray, in this case, straight into the sinful grasp of prejudice.”[1]
In the book of James, the half brother of our Lord was writing to a group of people who had been scattered and who were enduring persecution for their faith. Desiring that they continue to demonstrate their faith as a living faith, James is instructing them in a number of areas to help them understand the way they were to accomplish this instruction. Today’s text teaches us that one of the areas that we must be watchful over is the area of favoritism. The word itself deals with the idea of showing partiality based on the type of object being looked at. In our text, a rich and poor man is used as an illustration to help the readers and we understand how we can avoid the trap of favoritism.
Question: What are the dangers to the Gospel if we as a church corporately and believers individually show favoritism?
Culturally, racism and favoritism can have devastating effects. Favoritism in our culture has led to political corruption, church scandal, and ethnic profiling. Entire communities become isolated from one another due to some prejudice theory. The very idea of favoritism says that someone is not good enough simply
because they lack blood line, skin color, or healthy bank accounts. We see this everyday.
Now, back to our original question: What are the dangers to the gospel if we as a church corporately and as believers individually engage in showing favoritism? As difficult as it is to believe, these persecuted believers who have been scattered all over were doing this very thing. James, as we have seen already, tells them with a strong imperative to stop!
Transition: I believe that our text gives us several reasons why favoritism is a danger to the Gospel:
- We cease to demonstrate the Glory of Jesus Christ: vs. 1
- We cease to demonstrate the Grace found in Jesus Christ: v. 2-4
- We cease to demonstrate the Glory of Jesus Christ: v. 1
EXEGESIS: In this first verse, James instructs the readers to stop, literally, he says “You are not to be holding” the faith that God has granted to you through Jesus Christ alone with favoritism. The faith that God has given is precious and most valuable because it was given on the basis of Jesus Christ and not what one can do on their own. James opens this exhortation to stop showing partiality by using a similar phrase from chapter one. In verses 9-11, James talked about the testing of suffering that the brothers were enduring and he reminded them of their identity in and with Christ. Here, he appeals to them as brothers again and instructs them to stand firm through a different kind test: favoritism. Not just one act but the word is plural and it speaks of multiple acts of favoritism. As he reminded them of their identity before, he reminds them of their responsibility to display to the nations the glory of Jesus Christ. This glory is the majesty and radiance of the risen Lord.
The Glory of Jesus Christ:
6 For God, who said, “Let light shine out of darkness,” has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. 2 Cor. 4:6
3 He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high, - Heb. 1:3
APPLICATION: This text has clear implications for us in 2009. The temptation to show partiality exists just as strong today as it did in James’ day. To be sure racial favoritism is alive and well and we must take the gospel to all people. To be a church with a global impact we must live and share the gospel with our neighbors as well as those whom we may not feel as comfortable around. Yet, we must also be careful not to show favoritism in the church when it comes to worship preference, evangelism efforts, budgeting concerns, and the list goes on! We must demonstrate to this community and the world the all consuming, awe inspiring, and overflowing glory of Jesus Christ. It is his glory that gives a person their worth for when they trust in him and turns away from their sins, He lives in them and he is what makes them valuable. Thus, when we avoid the trap of favoritism, we are free to demonstrate the majesty and splendor of our Lord Jesus Christ.
ILLUSTRATION: Edmond Dantes and Monsieur Villeforte
Transition: There is a second danger to the Gospel that occurs when we show favoritism:
- We cease to demonstrate the Grace of Jesus Christ: v. 2-4
EXEGESIS: In verse 2-4, James gives a hypothetical situation that taught the readers the danger and outcome of showing partiality. The danger was that rather than showing grace. The word grace is used in scripture in a number of ways that need to be examined. The chief use of grace is that unmerited favor of God upon his elect. It is grace through faith that saves and partiality never helps achieve this. Grace also speaks of showing kindness, joy, and mercy. The passage speaks of 2 men, one clothed with splendid garment and one clothed in a filthy, soiled garment. The readers were guilty of putting the rich man in a good seat and the poor man in a humiliating seat. The readers failed to remember that grace is blind. The phrase in verse 3, “if you pay attention…” has the idea of gazing upon someone. The word picture is clear and it, too, fails to remember that the grace found in Jesus Christ is not partial. Grace does show favoritism.
Listen to these examples:
9 But if you show partiality, you are committing sin and are convicted by the law as transgressors. – James 2:9
34 So Peter opened his mouth and said: “Truly I understand that God shows no partiality, - acts 10:34
11 For God shows no partiality. – Romans 2:11
9 Masters, do the same to them, and stop your threatening, knowing that he who is both their Master and yours is in heaven, and that there is no partiality with him. – Ephesians 6:9
The failure to show grace renders the readers as those who have become like those in 1:6, doubters tossed to and fro, and they now stand as judges. The law stands in direct contrast to grace. Rather than being known for their faith and showing grace, they have made themselves distinct from others because they showed distinction.
APPLICATION: As recipients of grace, we should be quick to show grace. Rather than being legalistic judges, we must be quick to show grace to all people. The purpose of being gracious is that they may be saved and live in right standing before God.
Conclusion:
The people of God have always been called to show kindness and grace to people. How has your life demonstrated this reality?
- Does your life demonstrate the glory of Jesus Christ?
- Does your life demonstrate the grace found in Jesus Christ?
