Religion Scripture Readings

Stand in silence in the presence of the Sovereign LORD, for the awesome day of the LORD's judgment has come. The LORD has prepared his people for a great slaughter and has chosen their executioners. "On that day of judgment," says the LORD, "I will punish the leaders and princes of Judah and all those following pagan customs. Yes, I will punish those who participate in pagan worship ceremonies, and those who steal and kill to fill their masters' homes with loot. "On that day," says the LORD, "a cry of alarm will come from the Fish Gate and echo throughout the newer Mishneh section of the city. And a great crashing sound will come from the surrounding hills. Wail in sorrow, all you who live in the market area, for all who buy and sell there will die. "I will search with lanterns in Jerusalem's darkest corners to find and punish those who sit contented in their sins, indifferent to the LORD, thinking he will do nothing at all to them. They are the very ones whose property will be plundered by the enemy, whose homes will be ransacked. They will never have a chance to live in the new homes they have built. They will never drink wine from the vineyards they have planted. "That terrible day of the LORD is near. Swiftly it comes – a day when strong men will cry bitterly. It is a day when the LORD's anger will be poured out. It is a day of terrible distress and anguish, a day of ruin and desolation, a day of darkness and gloom, of clouds, blackness, trumpet calls, and battle cries. Down go the walled cities and strongest battlements! "Because you have sinned against the LORD, I will make you as helpless as a blind man searching for a path. Your blood will be poured out into the dust, and your bodies will lie there rotting on the ground." Your silver and gold will be of no use to you on that day of the LORD's anger. For the whole land will be devoured by the fire of his jealousy. He will make a terrifying end of all the people on earth. (Zephaniah 1:7:18 NLT)

 

Very nice Sinobas! You do realize that this was one of the warnings of the destruction of the temple in what..ahh 67 AD I believe.

 

I will make mine arrowes drunke with blood, (and my sword shal deuoure flesh) and that with the blood of the slaine, and of the captiues, from the beginning of reuenges upon the enemie.
Deuteronomy 32:42

 

The Song of Moses

Deuteronomy 32

A. The song of Moses.

1. (1-4) Introduction.

Give ear, O heavens, and I will speak;
And hear, O earth, the words of my mouth.
Let my teaching drop as the rain,
My speech distill as the dew,
As raindrops on the tender herb,
And as showers on the grass.
For I proclaim the name of the LORD:
Ascribe greatness to our God.
He is the Rock, His work is perfect;
For all His ways are justice,
A God of truth and without injustice;
Righteous and upright is He.

a. Give ear, O heavens … and hear, O earth: Moses began by asking for attention, not only from Israel, but from all of creation.

b. I proclaim the name of the LORD: Ascribe greatness to our God: He then gave praise to God, both for who God is (He is the Rock … Righteous and upright is He) and for what God does (His work is perfect; for all His ways are justice).

2. (5-6) The accusation: The child has forsaken its father.

They have corrupted themselves;
They are not His children,
Because of their blemish:
A perverse and crooked generation.
Do you thus deal with the LORD,
O foolish and unwise people?
Is He not your Father, who bought you?
Has He not made you and established you?

a. They have corrupted themselves: Moses spoke as a witness against a rebellious Israel.

b. Is He not your Father, who bought you? Has He not made you and established you? Their sin is even more foolish and unwise in light of what God has done for them. It is foolish and unwise to rebel against the God who has did so much for them.

3. (7-14) Moses recounts God's past faithfulness to Israel.

Remember the days of old,
Consider the years of many generations.
Ask your father, and he will show you;
Your elders, and they will tell you:
When the Most High divided their inheritance to the nations,
When He separated the sons of Adam,
He set the boundaries of the peoples
According to the number of the children of Israel.
For the Lord's portion is His people;
Jacob is the place of His inheritance.
He found him in a desert land
And in the wasteland, a howling wilderness;
He encircled him, He instructed him,
He kept him as the apple of His eye.
As an eagle stirs up its nest,
Hovers over its young,
Spreading out its wings, taking them up,
Carrying them on its wings,
So the LORD alone led him,
And there was no foreign god with him.
He made him ride in the heights of the earth,
That he might eat the produce of the fields;
He made him draw honey from the rock,
And oil from the flinty rock;
Curds from the cattle, and milk of the flock,
With fat of lambs;
And rams of the breed of Bashan, and goats,
With the choicest wheat;
And you drank wine, the blood of the grapes.

a. Remember the days of old: Considering that this song was meant to be a witness against a rebellious Israel, Moses reminded Israel of all God's goodness to them. This was to both bring a greater conviction of sin, and to remind them of God's love and grace they could return to.

4. (15-18) Israel responded to God's kindness with apostasy.

But Jeshurun grew fat and kicked;
You grew fat, you grew thick,
You are obese!
Then he forsook God who made him,
And scornfully esteemed the Rock of his salvation.
They provoked Him to jealousy with foreign gods;
With abominations they provoked Him to anger.
They sacrificed to demons, not to God,
To gods they did not know,
To new gods, new arrivals
That your fathers did not fear.
Of the Rock who begot you, you are unmindful,
And have forgotten the God who fathered you.

a. Jeshurun: This is a title for Israel, which literally means the upright one (Isaiah 44:2).

b. They sacrificed to demons: In forsaking God, Israel turned to the pagan idols of the nations around them and actually worshipped demons. There was a dark spiritual reality behind the idols of the nations, and Israel embraced that dark spiritual reality.

5. (19-27) God's reaction: Withdrawal from and punishment of Israel.

And when the LORD saw it, He spurned them,
Because of the provocation of His sons and His daughters.
And He said: I will hide My face from them,
I will see what their end will be,
For they are a perverse generation,
Children in whom is no faith.
They have provoked Me to jealousy by what is not God;
They have moved Me to anger by their foolish idols.
But I will provoke them to jealousy by those who are not a nation;
I will move them to anger by a foolish nation.
For a fire is kindled by my anger,
And shall burn to the lowest hell;
It shall consume the earth with her increase,
And set on fire the foundations of the mountains.
I will heap disasters on them;
I will spend My arrows on them.
They shall be wasted with hunger,
Devoured by pestilence and bitter destruction;
I will also send against them the teeth of beasts,
With the poison of serpents of the dust.
The sword shall destroy outside;
There shall be terror within
For the young man and virgin,
The nursing child with the man of gray hairs.
I would have said, "I will dash them in pieces,
I will make the memory of them to cease from among men,"
Had I not feared the wrath of the enemy,
Lest their adversaries should misunderstand,
Lest they should say, "Our hand is high;
And it is not the LORD who has done all this."

a. I will hide My face from them: When God's people forsake Him, He withdraws the intimacy of His presence. At first, this is sometimes seen as a relief, because the conviction of sin is not so great. But then the darkness and desperation sets in.

b. I will heap disasters upon them: When the hiding of His face does not draw God's people into repentance, God then sends His hand of correction, and allows calamity to bring the attention of His people back upon Him.

6. (28-43) The LORD states His case and makes a plea unto Israel.

For they are a nation void of counsel,
Nor is there any understanding in them.
Oh, that they were wise, that they understood this,
That they would consider their latter end!
How could one chase a thousand,
And two put ten thousand to flight,
Unless their Rock had sold them,
And the LORD had surrendered them?
For their rock is not like our Rock,
Even our enemies themselves being judges.
For their vine is of the vine of Sodom
And of the fields of Gomorrah;
Their grapes are grapes of gall,
Their clusters are bitter.
Their wine is the poison of serpents,
And the cruel venom of cobras.
Is this not laid up in store with Me,
Sealed up among My treasures?
Vengeance is Mine, and recompense;
Their foot shall slip in due time;
For the day of their calamity is at hand,
And the things to come hasten upon them.'
For the LORD will judge His people
And have compassion on His servants,
When He sees that their power is gone,
And there is no one remaining, bond or free.
He will say: 'Where are their gods,
The rock in which they sought refuge?
Who ate the fat of their sacrifices,
And drank the wine of their drink offering?
Let them rise and help you,
And be your refuge.
Now see that I, even I, am He,
And there is no God besides Me;
I kill and I make alive; I wound and I heal;
Nor is there any who can deliver from My hand.
For I raise My hand to heaven,
And say, "As I live forever,
If I whet My glittering sword,
And My hand takes hold on judgment,
I will render vengeance to My enemies,
And repay those who hate Me.
I will make My arrows drunk with blood,
And My sword shall devour flesh,
With the blood of the slain and the captives,
From the heads of the leaders of the enemy."
Rejoice, O Gentiles, with His people;
For He will avenge the blood of His servants,
And render vengeance to His adversaries;
He will provide atonement for His land and His people.

a. That they would consider their latter end: This can be a remarkably effective preventative to backsliding. When we are in a backslidden state, we should consider where it will lead us.

b. And have compassion on His servants: When we are in a backslidden state, we should also see the compassion of God we could receive.

c. There is no God besides Me: When we are in a backslidden state, we should see the greatness of God. The backslidden man needs to know more of God's His character and nature.

7. (44-47) Moses encourages Israel.

So Moses came with Joshua the son of Nun and spoke all the words of this song in the hearing of the people. Moses finished speaking all these words to all Israel, and He said to them: "Set your hearts on all the words which I testify among you today, which you shall command your children to be careful to observe; all the words of this law. For it is not a futile thing for you, because it is your life, and by this word you shall prolong your days in the land which you cross over the Jordan to possess."

a. It is not a futile thing: One of Satan's great lies to us is that it is a futile thing to serve God and obey His word. It often seems that those who are against God prosper more than those who are for Him. Yet, we need to see and understand - from an eternal perspective - that it is not a futile thing to love and obey God.

8. (48-52) God's final command to Moses.

Then the LORD spoke to Moses that very same day, saying: "Go up this mountain of the Abarim, Mount Nebo, which is in the land of Moab, across from Jericho; view the land of Canaan, which I give to the children of Israel as a possession; and die on the mountain which you ascend, and be gathered to your people, just as Aaron your brother died on Mount Hor and was gathered to his people; because you trespassed against Me among the children of Israel at the waters of Meribah Kadesh, in the Wilderness of Zin, because you did not hallow Me in the midst of the children of Israel. Yet you shall see the land before you, though you shall not go there, into the land which I am giving to the children of Israel."

a. Go up this mountain … and die on the mountain: Moses, as the last act of his 120 years, will climb Mount Nebo, and die at the summit of the mountain.

b. You shall see the land before you, though you shall not go there: Though Moses will not be allowed to cross the Jordan and enter the Promised Land, he can view the land of Canaan.

 

tl;dr

 

Hebrews 8

*I like how this explains the difference between the Old Testament and the New Testament beliefs.

A New, Better Covenant
A. Jesus, our heavenly priest.

1. (1-2) A summary of points previously made regarding Jesus as our High Priest.

Now this is the main point of the things we are saying: We have such a High Priest, who is seated at the right hand of the throne of the Majesty in the heavens, a Minister of the sanctuary and of the true tabernacle which the Lord erected, and not man.

a. This is the main point of the things we are saying: We have a High Priest - Jesus Christ - who ministers for us from a position of all authority in heaven (seated at the right hand of the throne of the Majesty).

b. Who is seated at the right hand of the throne: Additionally, Jesus is seated in heaven, in contrast to the continual service of the priesthood under the Law of Moses.

i. The tabernacle and the temple of the Old Covenant had beautiful furnishings, but no place for the priests to sit down, because their work was never finished. The work of Jesus is finished -He is seated in heaven!

c. Jesus serves in the true tabernacle which the Lord erected, the original made by God, of which the earthly tabernacle was a copy, made by man (Exodus 25:8-9).

i. Some have supposed the true tabernacle to be the Church, or Jesus' earthly body. But it is best to understand it as the heavenly reality that the earthly tabernacle imitated.

2. (3) Jesus' priesthood had a sacrifice - and a better sacrifice.

For every high priest is appointed to offer both gifts and sacrifices. Therefore it is necessary that this One also have something to offer.

a. Every high priest is appointed to offer both gifts and sacrifices: Sacrifice for sin is essential to the concept of priesthood. Jesus, representing a superior priesthood, offered a superior sacrifice. He laid down His own life to atone for sin.

b. It is necessary that this One also have something to offer: Though Jesus never offered a sacrifice according to the Law of Moses, He offered a better sacrifice instead - Himself.

3. (4-5) Jesus' priesthood had a temple - and a better temple.

For if He were on earth, He would not be a priest, since there are priests who offer the gifts according to the law; who serve the copy and shadow of the heavenly things, as Moses was divinely instructed when he was about to make the tabernacle. For He said, "See that you make all things according to the pattern shown you on the mountain."

a. If He were on earth, He would not be a priest: Jesus is not qualified to serve in the inferior earthly priesthood. There are priests - plenty of them - who were qualified to serve in the priesthood according to the Law of Moses.

b. Who serve the copy and shadow of the heavenly things: There were plenty of priests who could serve in the copy and shadow on earth. But Jesus is the only One qualified to serve in the superior heavenly priesthood. The earthly service, though it was glorious in the eyes of man, was really only a copy and shadow of the superior heavenly service.

c. Copy and shadow of the heavenly things: Exodus 25:40 makes it clear that what was built on the earth (Moses' tabernacle) was made according to a pattern which existed in heaven - the pattern which was shown to you [Moses] on the mountain. Therefore, there is a heavenly temple that served as a pattern for the earthly tabernacle and temple. Jesus' ministry as our High Priest takes place in this heavenly temple, not in the copy and shadow.

i. First century Jews took tremendous pride in the temple, and for good reason: it was a spectacular architectural achievement. However glorious the Jerusalem temple was, it was of man (and mostly built by a corrupt, ungodly man, Herod the Great), and it was nothing compared to the glory of the heavenly temple that Jesus served in.

4. (6) The result: Jesus presides over a superior priesthood, with a better covenant, and better promises.

But now He has obtained a more excellent ministry, inasmuch as He is also Mediator of a better covenant, which was established on better promises.

a. Jesus has obtained a more excellent ministry: No earthly priest could take away sin the way Jesus did, so Jesus' ministry is far better than the ministry of the priesthood under the Law of Moses.

b. Mediator of a better covenant: Jesus has mediated for us a better covenant, a covenant of grace, not works, which is guaranteed for us by a cosigner (Hebrews 7:22). It is a covenant marked by believing and receiving instead of by earning and deserving.

c. Which was established on better promises: Jesus has for us better promises. Promises to see us through the most desperate and dark times. Promises that become alive to us through the Spirit of God. Promises of blessing and undeserved favor instead of promises of cursing.

d. Jesus is our Mediator for this greater covenant. Mediator is the ancient Greek word mesites, which means "one who stands in the middle between two people and brings them together." (Barclay)

i. Moses was the mediator of the Old Covenant, because he "brought the two parties together." Jesus is the Mediator of the New Covenant, a better covenant, bringing us to God the Father.

5. An overview of covenants through God's redemptive history.

a. There is an eternal covenant between the members of the Godhead that made possible the salvation of man (Hebrews 13:20).

b. God's redemptive plan was continued through the covenant He made with Abraham (Genesis 12:1-3).

c. The Mosaic covenant was another step in God's redemptive plan (Exodus 24:3-8).

d. The Davidic covenant was yet another step in God's redemptive plan (2 Samuel 7:1-16).

e. But the redemptive plan of God was fulfilled in the New Covenant (Luke 22:14-20).

B. The superiority of the New Covenant.

1. (7) The mere fact that God mentions another covenant is proves that there is something lacking in the Old Covenant.

For if that first covenant had been faultless, then no place would have been sought for a second.

a. It's in the nature of man to come up with things that are "new" but not needed. God isn't like that. If the first covenant had been faultless, there would have been not need for a second covenant. If God established a New Covenant, it means that there is something lacking in the Old Covenant.

2. (8-12) The New Covenant as it is presented in the Old Testament (quoting from Jeremiah 31:31-34).

Because finding fault with them, He says: "Behold, the days are coming, says the LORD, when I will make a new covenant with the house of Israel and with the house of Judah; not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they did not continue in My covenant, and I disregarded them, says the LORD. For this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put My laws in their mind and write them on their hearts; and I will be their God, and they shall be My people. None of them shall teach his neighbor, and none his brother, saying, 'Know the LORD,' for all shall know Me, from the least of them to the greatest of them. For I will be merciful to their unrighteousness, and their sins and their lawless deeds I will remember no more."

a. Finding fault: In this passage from Jeremiah 31, God shows that there must have been something lacking in the Old Covenant - because a New Covenant is promises. In the days of Jeremiah, that New Covenant was still in the future, because he says "Behold the days are coming."

i. In its context, Jeremiah's prophecy probably comes from the days of Josiah's renewal of the covenant after finding the law (2 Kings 23:3). This renewal was good, but it wasn't enough, because Jeremiah looks forward to a new covenant.

b. I will make: The Lord makes it plain that this covenant originates with God, not with man. At Sinai, under the Old Covenant, the words were if you (Exodus 19:5), but in the New Covenant, the words are I will.

c. A new covenant: This covenant is truly new, not merely "new and improved" in the way things are marketed to us today. Today, products are said to be "new and improved" when there is no substantial difference in the product. But when God says "new," He means new.

i. There are two Greek words that can describe the concept of "new." Neos describes newness as regards to time. Something can be a copy of something else, but if it recently made, it can be called neos. The ancient Greek word kainos (the word used here) describes something that is not only new in reference to time, but is truly new in its quality. It simply isn't a new reproduction of something old.

d. With the house of Israel and the house of Judah: The New Covenant definitely began with Israel, but did not end with Israel (Matthew 15:24 and Acts 1:8).

e. Not according to the covenant that I made with their fathers: This covenant is not like the covenant God made with their fathers. Again, this emphasizes that there is something substantially different about the New Covenant.

f. Because they did not continue in My covenant: The weakness of the Old Covenant was not in the Covenant itself. It was in the weakness and inability of man. The reason the Old Covenant didn't "work" was because they did not continue in My covenant.

g. I will put My laws in their mind and write them on their hearts: The New Covenant features transformation from within, not regulation through external law.

h. I will be their God, and they shall be My people: The New Covenant also features a greater intimacy with God than what was available under the Old Covenant.

i. Their sins and lawless deeds I will remember no more: The New Covenant offers a true, complete cleansing from sin, different and better than the mere "covering over" of sin in the Old Covenant.

3. (13) The significance of a New Covenant.

In that He says, "A new covenant," He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away.

a. He has made the first obsolete: Now that the New Covenant has been inaugurated, the Old Covenant is thereby obsolete.

b. What is becoming obsolete and growing old is ready to vanish away: The message to these discouraged Jewish Christians, who thought of going back to a more Jewish faith, is clear. They simply can't go back to an inferior covenant, which is ready to completely vanish away.

i. The system of sacrifice under the Law of Moses soon did vanish away with the coming destruction of the Temple and the Roman destruction of Jerusalem.

Differences Between the New Covenant and the Old Covenant

1. They were instituted at different times. The Old Covenant around 1446 B.C., the New Covenant around 33 A.D..

2. They were instituted at different places. The Old Covenant at Mount Sinai, the New Covenant at Mount Zion.

3. They were spoken in different ways. The Old Covenant was thundered with fear and dread at Mount Sinai (Exodus 19:17-24). Jesus Christ, God the Son, declared the New Covenant with love and grace.

4. They are different in their mediators. Moses mediated the Old Covenant. Jesus is the mediator of the New Covenant.

5. They are different in their subject matter. The Old Covenant demanded a covenant of works. The New Covenant fulfills the covenant of works through the completed work of Jesus.

6. They are different in how they were dedicated. The Old Covenant was dedicated with the blood of animals sprinkled on the people (Exodus 24:5-8). The New Covenant was dedicated with Jesus' blood spiritually applied to His people.

7. They are different in their priests. The Old Covenant is represented by the priesthood of the Law of Moses and high priests descended from Aaron. The New Covenant has a priesthood of all believers and a High Priest according to the order of Melchizedek.

8. They are different in their sacrifices. The Old Covenant demanded endless repetition of imperfect sacrifices. The New Covenant provides a once and for all, perfect sacrifice of the Son of God Himself.

9. They are different in how and where they were written. The Old Covenant was written by God on tablets of stone. The New Covenant is written by God on the hearts of His people.

10. They are different in their goals. The goal of the Old Covenant was to discover sin, to condemn it, and to set a "fence" around it. The goal of the New Covenant is to declare the love, grace, and mercy of God, and to give repentance, remission of sin, and eternal life.

11. They are different in their practical effect on living. The Old Covenant ends in bondage (through no fault of its own). The New Covenant provides true liberty.

12. They are different in their giving of the Holy Spirit. Under the Old Covenant, God did grant the Holy Spirit, but not in the same way and extent that He is given to believer under the New Covenant.

13. They are different in their idea of the Kingdom of God. Under the Old Covenant, it is mainly seen as the supreme rule of Israel over the nations. Under the New Covenant, it is both a present spiritual reality and a coming literal fact.

14. They are different in their substance. The Old Covenant has vivid shadows. The New Covenant has the reality.

15. They are different in the extent of their administration. The Old Covenant was confined to the descendants of Abraham through Isaac and Jacob according to the flesh. The New Covenant is extended to all nations and races under heaven.

16. They are different in what they actually accomplish. The Old Covenant made nothing perfect. The New Covenant can and will bring in the perfection of God's people.

17. They are different in their duration. The Old Covenant was designed to be removed. The New Covenant was designed to last forever.

"Let us observe from these things, that the state of the gospel, or of the Church under the New Testament, being accompanied by the highest privileges and advantages that it is capable of in this world, there is a great obligation on all believers unto holiness and fruitfulness in obedience, unto the glory of God; and the heinousness of their sin, by whom this covenant is neglected or despised, is abundantly manifested." (John Owen)

 

I have seen many question why things were different between the Old and New Testament, this is a great explanation.

Hebrews 9

The Old Covenant and the New Covenant Compared
A. Features of the Old Covenant described.

1. (1-5) The Old Covenant's tabernacle and its furnishings.

Then indeed, even the first covenant had ordinances of divine service and the earthly sanctuary. For a tabernacle was prepared: the first part, in which was the lampstand, the table, and the showbread, which is called the sanctuary; and behind the second veil, the part of the tabernacle which is called the Holiest of All, which had the golden censer and the ark of the covenant overlaid on all sides with gold, in which were the golden pot that had the manna, Aaron's rod that budded, and the tablets of the covenant; and above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail.

a. The earthly sanctuary: The tabernacle ordained by the Old Covenant was planned by God, but planned for an earthly service.

b. For a tabernacle was prepared: The tabernacle was a tent 45 feet long, 15 feet wide, and 15 feet high, divided into two rooms. The larger room (the first part) was a 15 foot by 30 foot "holy place." Behind the second veil was the smaller room was a 15 foot by 15 foot, called the Holiest of All.

c. The lampstand with a middle stem and six branches stood in the first part and was of an unspecified size, made of pure gold; it provided the only light for the tabernacle (Exodus 25:31-40).

d. The table sat in the first part and was made of acacia wood covered with gold, 3 feet long, 1½ feet wide, and 2 feet 3 inches high. It held twelve loaves of showbread, each representing God's fellowship with the twelve tribes of Israel (Exodus 25:23-30).

e. The sanctuary refers to the first part, known as the "holy place." A veil (a thick curtain) separated the first part from the Holiest of All, also known as the "holy of holies" (Exodus 26:31-33).

f. The golden altar of incense was made of acacia wood covered with gold, 1½ feet square, and 3 feet high. It stood at the veil before the "holy of holies," and was used to burn incense (Exodus 30:1-8).

g. The ark of the covenant stood inside the Holiest of All, and was a chest made of acacia wood covered with gold, 3¾ feet long, 2¼ feet wide, and 2¼ feet high, with rings for polls along it's side by which it would be carried (Exodus 25:10-22).

i. Inside the ark was the golden pot that had the manna (Exodus 16:33), Aaron's rod that budded (Numbers 17:6-11), and the tablets of the covenant (Exodus 25:16).

ii. The manna reminded Israel of God's provision and their ungratefulness. Aaron's rod reminded them of their rebellion against God's authority. The tablets of the covenant reminded them of their failure to keep the Ten Commandments and rest of the law.

h. The mercy seat was the ornate "lid" for the ark of the covenant, made with the designs of cherubim upon it; the blood of sacrifice was sprinkled upon it for the forgiveness of Israel's sin on the Day of Atonement (Exodus 25:17-22).

i. As God looked down into the ark, He saw the symbols of Israel's sin, rebellion and failure. But when the blood of sacrifice was applied to the mercy seat, His sight of the sin of Israel was covered by the blood of sacrifice.

2. (6-7) Priestly service in the tabernacle under the Old Covenant.

Now when these things had been thus prepared, the priests always went into the first part of the tabernacle, performing the services. But into the second part the high priest went alone once a year, not without blood, which he offered for himself and for the people's sins committed in ignorance;

a. The priests always went into the first part of the tabernacle, performing the services: The priests, as appointed, went daily into the "holy place" to perform priestly functions such as tending the lampstand and replacing the showbread.

b. But into the second part the high priest went alone once a year: The "holy of holies" was entered only once a year by the high priest alone, on the Day of Atonement.

c. The high priest went alone once a year, not without blood: His entrance into the second part was not for fellowship, but only for atonement, first for his own sin, then for the sins of his people.

i. Access into the Holiest of All was thus severely restricted, and even when someone could enter, it wasn't for real fellowship with God.

ii. The ancient Jewish Rabbis wrote of how the high priest would not prolong his prayer in the Holy of Holies on the Day of Atonement, because it might make the people think he had been killed. When he came out, he threw a party for all his friends, because he had emerged safely from the presence of God.

d. The people's sins committed in ignorance: Sins of ignorance were the specific aim of the Day of Atonement. It was assumed that known sin would be taken care of through the regular sin offerings and the daily sacrifices.

i. In this respect, Jesus' work is far greater than the work done on the Day of Atonement. Jesus' work on the cross is sufficient to atone for both the sins we do in ignorance and sins that we know.

3. (8-10) The Holy Spirit gives understanding regarding the priestly service under the Old Covenant.

The Holy Spirit indicating this, that the way into the Holiest of All was not yet made manifest while the first tabernacle was still standing. It was symbolic for the present time in which both gifts and sacrifices are offered which cannot make him who performed the service perfect in regard to the conscience; concerned only with foods and drinks, various washings, and fleshly ordinances imposed until the time of reformation.

a. The way into the Holiest of All was not yet made manifest while the first tabernacle was still standing: The old had to pass away before God's new way could be revealed.

b. It was symbolic for the present time: Symbolic is the ancient Greek word parabole. The tabernacle itself and all that the Old Covenant represented were suggestive of deeper truths, parables of the New Covenant.

c. Cannot make him who performed the service perfect in regard to the conscience: The priestly service performed now (current at the writer's time) does not make even the priests offering those sacrifices perfect and clean in regard to the conscience.

i. If the cleansing is incomplete for the priest, how much more for the person the priest worked on behalf of!

d. Fleshly ordinances imposed until the time of reformation: The weakness of the priestly service under the Old Covenant was its inability to address the need for inner transformation in man; therefore it was only imposed until the time of reformation.

B. Features of the New Covenant described.

1. (11) The superior sanctuary of the New Covenant.

But Christ came as High Priest of the good things to come, with the greater and more perfect tabernacle not made with hands, that is, not of this creation.

a. The greater and more perfect tabernacle not made with hands: Jesus, as our High Priest, ministers in a superior sanctuary - the very throne room of God, a place greater than anything human hands could make.

2. (12-15) The superior sacrifice of the New Covenant.

Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption. For if the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifies for the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God? And for this reason He is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance.

a. The blood of goats and calves was sufficient for a temporary covering of sin; but only a perfect sacrifice could obtain eternal redemption.

i. Jesus' sacrifice was superior in that it was perfect, voluntary, rational, and motivated by love.

b. For if the blood of bulls and goats … sanctifies for the purifying of the flesh, how much more shall the blood of Christ: If these imperfect sacrifices were received as sufficient by Israel, how much more should they regard the ultimate sufficiency of the perfect sacrifice?

i. The ashes of a heifer refer to the remains of a burnt offering that was preserved, and sprinkled in the laver of washing to provide water suitable for ceremonial cleansing (Numbers 19:1-10).

ii. This was a shadow, fulfilled and done away with when Jesus offered a perfect cleansing; there is no value in "holy water" used by the Roman Catholic Church.

iii. Reportedly, there is a search for a "red heifer" that can be sacrificed, and its ashes used as part or a restoration of priestly functions for a rebuilt temple in Jerusalem.

c. How much more shall the blood of Christ … cleanse your conscience from dead works to serve the living God? The sacrifice of Jesus is sufficient to even restore our damaged conscience.

i. Our conscience is a wonderful tool from God. But it isn't perfect. Our conscience can be seared (1 Timothy 4:2). Our conscience can be defiled (Titus 1:15). Our conscience can be evil (Hebrews 10:22).

d. Cleanse your conscience from dead works to serve the living God: Dead works probably has the thought of sin in general, in the sense of "works that bring death." But it must also speak to the vain continuation of Old Covenant sacrifice, which is certainly a dead work - and the very type of thing these discouraged Jewish Christians were tempted to go back to.

e. He is the Mediator of the new covenant, by means of death: Jesus' work as a Mediator is fundamentally accomplished at His death. His heavenly work of mediation looks back to that perfect sacrifice.

f. For the redemption of the transgressions under the first covenant: Jesus' payment on the cross accomplished redemption for those under the first covenant. Every sacrifice for sin made in faith under the Mosaic command was an IOU cashed in at the cross.

3. (16-22) The necessity of Jesus' death.

For where there is a testament, there must also of necessity be the death of the testator. For a testament is in force after men are dead, since it has no power at all while the testator lives. Therefore not even the first covenant was dedicated without blood. For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and goats, with water, scarlet wool, and hyssop, and sprinkled both the book itself and all the people, saying, "This is the blood of the covenant which God has commanded you." Then likewise he sprinkled with blood both the tabernacle and all the vessels of the ministry. And according to the law almost all things are purified with blood, and without shedding of blood there is no remission.

a. For a testament is in force after men are dead: A testament (in the sense of a "last will and testament") only takes effect when the person making the testament dies. Therefore Jesus had to die for the testament - the covenant - to take effect.

b. Remember that the word that has been used for covenant is actually the word testament. The idea is essentially the same as a covenant, except that it is dictated by one party, not negotiated upon by two parties.

c. Therefore not even the first covenant was dedicated without blood: Clearly, death was necessary to the Old Covenant. Virtually every part of the sacrificial system under the Law of Moses was touched by blood in some way or another.

d. An important principle is stated: Without shedding of blood there is no remission [of sin].

i. Modern people think that sin is remitted (forgiven) by time, by our good works, by our decent lives, or by simply death.

ii. But there is no forgiveness without the shedding of blood, and there is no perfect forgiveness without a perfect sacrifice.

4. (23-28) The perfect sanctuary receives a perfect sacrifice.

Therefore it was necessary that the copies of the things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these. For Christ has not entered the holy places made with hands, which are copies of the true, but into heaven itself, now to appear in the presence of God for us; not that He should offer Himself often, as the high priest enters the Most Holy Place every year with blood of another; He then would have had to suffer often since the foundation of the world; but now, once at the end of the ages, He has appeared to put away sin by the sacrifice of Himself. And as it is appointed for men to die once, but after this the judgment, so Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation.

a. It was necessary that the copies of the things in the heavens should be purified with these: It was acceptable for the copies of the things in the heavens in the earthly sanctuary to be "purified" with imperfect sacrifices. But the heavenly things themselves could only be purified with a perfect offering.

b. For Christ has not entered the holy places made with hands … but into heaven itself: Jesus' sacrifice was made on earth, but it is the basis for His continuing work as our mediator and High Priest in heaven. The writer to the Hebrews proclaims it: now to appear in the presence of God for us. It's not hard to believe that Jesus does appear in the presence of God. But to believe that He appears there for us is glorious!

c. Not that He should offer Himself often: Jesus' ministry for us continues in heaven, but not in the sense of continuing to atone for our sin. His ministry continues for us in intercession and defending us against the accuser of God's people (Revelation 12:10). But it does not continue in the sense that He should offer Himself often. His sacrifice was once-for-all, and perfectly satisfied God's holy justice.

i. This passage and principle is a direct rebuke to the Roman Catholic practice and theology of the mass. In the mass, the Roman Catholic Church desires to repeat - not remember, but repeat - the atoning sacrifice of Jesus innumerable times. This is absolutely indefensible Scripturally, and denies the finished work of Jesus Christ on the cross. The Scriptures make it plain: not that He should offer Himself often.

d. He then would have had to suffer often since the foundation of the world: If the sacrifice of Jesus were not perfect, then it would have to be continual and constant - even since the foundation of the world. Imperfect sacrifices must be repeated continually but a perfect sacrifice can be made once for all time, and genuinely put away sin (not just cover sin, as with sacrifice under the Old Covenant). The message is clear: He has appeared to put away sin by the sacrifice of Himself.

i. This principle of sacrifice explains why the suffering of hell must be eternal for those who reject the atoning work of Jesus. They are in hell to pay the penalty of their sin, but as imperfect beings they are unable to make a perfect payment. If the payment is not perfect, then it has to be continual and constant -indeed, for all eternity. A soul could be released from hell the moment its debt of sin was completely paid - which is another way of saying never.

e. And as it is appointed for men to die once, but after this the judgment, so Christ was offered once to bear the sins of many: Just as certainly as we die once and then face judgment, so Jesus only had to die once (not repeatedly, not continually) to bear our sins.

i. It is not the intention of the writer to the Hebrews to discuss the issue of reincarnation. That is a side issue; he simply brings up the obvious point, it is appointed for men to die once, but after this the judgment. Just as that is obvious, so it is plain that Christ was offered once to bear the sins of many. For the writer to the Hebrews, the truth that it is appointed for men to die once, but after this the judgment is an indisputable principle.

ii. Though it was not really the point of the writer to the Hebrews to discuss reincarnation, he certainly and completely denies it here. We do not die and live and die and live and some number of lives down the road face an eternal reckoning. This life is it, and then we face judgment. This means that there are no second chances beyond the grave. Now is the time to choose for Jesus Christ, because when we die, it is simply after this the judgment.

iii. It is important to note that the principle of it is appointed for men to die once is not an absolute principle. There are some unique, remarkable exceptions. Enoch (Genesis 5:24) and Elijah (2 Kings 2:11) never died once. Several people in the Bible were raised from the dead (1 Kings 17:22, 2 Kings 13:20-21, Matthew 9:25, John 11:43-44, Acts 20:9-11), and therefore died twice. Those taken in the rapture (1 Thessalonians 4:17) will never die once. Yet these remarkable, unique exceptions do not deny the principle of it is appointed for men to die once; they are exceptions that prove the rule.

f. He will appear a second time, apart from sin, for salvation: The focus of Jesus' first coming was to deal with the sin problem through His atoning sacrifice. But now, having dealt with the sin problem perfectly, He comes again apart from sin - for the salvation (in the sense of rescue) of His people.

i. To those who eagerly wait for Him: It is assumed that all believers will eagerly wait for Him. It's a sad case that this assumption doesn't always play out as true!

 

Hebrews 10

Holding Fast With A Perfect Sacrifice
A. The once for all sacrifice of Jesus.

1. (1-4) Sacrifice under the Old Covenant could not truly take away sin.

For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year by year, make those who approach perfect. For then would they not have ceased to be offered? For the worshipers, once purified, would have had no more consciousness of sins. But in those sacrifices there is a reminder of sins every year. For it is not possible that the blood of bulls and goats could take away sins.

a. Having a shadow of the good things to come: The idea that the Old Covenant (the law) is a mere shadow of the substance that is the New Covenant is also communicated in Colossians 2:17 and Hebrews 8:5. Shadow means that the law communicated the outline and the figure of the fulfillment in Jesus, but was not the very image of the things.

i. Shadow isn't a bad thing. Sometimes a shadow can tell you a lot. But the shadow is not the substance. The Old Covenant and its law were not themselves bad or evil, they are only incomplete and insufficient to bring total cleansing from sin, and to save. The shadow … can never … make those who approach perfect.

b. Would they not have ceased to be offered? The writer to the Hebrews repeats a familiar argument: the repetition of sacrifice shows its inherent weakness. If animal sacrifice had "fixed" the sin problem, then they could have ceased to be offered.

i. For the worshipers, once purified, would have had no more consciousness of sins. But in those sacrifices there is a reminder of sins every year: Every repeated sacrifice was a reminder of sins. It brought the consciousness of sins to the people again and again. But the work of Jesus on the cross takes away sin!

c. For it is not possible that the blood of bulls and goats could take away sins: Animal sacrifice under the Old Covenant could cover sin. The Hebrew word for atonement is kophar, which literally means "to cover." But animal sacrifice could never take away sins. Only Jesus, the Perfect Sacrifice of the New Covenant, takes sins away.

2. (5-10) A prophetic foundation for Jesus' perfect sacrifice under the New Covenant.

Therefore, when He came into the world, He said: "Sacrifice and offering You did not desire, but a body You have prepared for Me. In burnt offerings and sacrifices for sin You had no pleasure. Then I said, 'Behold, I have come; in the volume of the book it is written of Me; to do Your will, O God.'" Previously saying, "Sacrifice and offering, burnt offerings, and offerings for sin You did not desire, nor had pleasure in them" (which are offered according to the law), then He said, "Behold, I have come to do Your will, O God." He takes away the first that He may establish the second. By that will we have been sanctified through the offering of the body of Jesus Christ once for all.

a. He said: This quotation is taken from the Septuagint version of Psalm 40:6-8 (the Septuagint is the Greek translation of the Old Testament that was the most commonly used Bible in the first century). It shows that prophetically Jesus declared the insufficient character of Old Covenant sacrifice and declared His willingness to offer a perfect sacrifice under the New Covenant.

i. Sacrifice and offering You did not desire: More animal sacrifices, made under the law, would not please God.

ii. But a body You have prepared for Me: Instead, what pleased God could only come through Jesus, the incarnate Son of God.

iii. Behold, I have come … to do Your will, O God: Jesus' submission to God's the Father's will had its ultimate fulfillment in His obedience to the cross. This desire to do God's will was shown in the Garden of Gethsemane (Luke 22:39-44).

b. Behold, I have come to do Your will, O God: The sacrifice of Jesus was determined before the foundation of the world (1 Peter 1:20; Revelation 13:8). But it was still an act of His will to submit to the cross at the appointed time and by that will we have been sanctified through the offering of the body of Jesus Christ.

i. Our sanctification - our being set apart to God - is founded on the will of Jesus, not our own will. It is founded on the offering of Jesus, not on our own offering or sacrifices for God.

c. Once for all: These are the important words of this passage, and the writer to the Hebrews repeats the theme over and over again: once for all.

3. (11-18) The finished work of Jesus Christ.

And every priest stands ministering daily and offering repeatedly the same sacrifices, which can never take away sins. But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God, from that time waiting till His enemies are made His footstool. For by one offering He has perfected forever those who are being sanctified. But the Holy Spirit also witnesses to us; for after He had said before, "This is the covenant that I will make with them after those days, says the LORD: I will put My laws into their hearts, and in their minds I will write them," then He adds, "Their sins and their lawless deeds I will remember no more." Now where there is remission of these, there is no longer an offering for sin.

a. Every priest stands ministering daily: The priests had to stand continually in their work. Their work continued daily and sacrifices had to be repeatedly offered. The priests could never sit down! But Jesus sat down at the right hand of God, having finished His work of sacrificing for sin.

i. The seated posture of Jesus is important. It shows that His work is finished. He doesn't need to stand ministering daily and offering repeatedly the same sacrifices as priests under the Old Covenant had to. Jesus still ministers in heaven - He has a ministry of intercession for His people. But that ministry flows from His completed work, so He can adopt a posture of rest - He sat down at the right hand of God.

b. He has perfected forever those who are being sanctified: This makes it plain that the work of Jesus is effective only for those who are being sanctified. The work of Jesus is capable of saving every human being, but it is only effective in saving those who are being sanctified (set apart to God).

c. The Holy Spirit also witnesses to us … says the LORD: In this passage, the writer to the Hebrews clearly identifies the Holy Spirit is equated as the LORD, Yahweh of the Old Testament. When the Holy Spirit speaks, the LORD speaks.

d. This is the covenant: In the passage quoted from Jeremiah, the writer to the Hebrews makes note of the promises of the new covenant, instituted by the Messiah.

i. I will make with them after those days: The new covenant is new. It comes after those days.

ii. I will put My laws into their hearts: The new covenant has to do with an inner transformation. God changes the heart of man, and writes His law into their hearts.

iii. Their sins and their lawless deeds I will remember no more: The new covenant offers complete forgiveness. The forgiveness is so complete that God can say that doesn't even remember our sins in light of the new covenant!

iv. The Christian must endeavor to do with their sin exactly what God has done: forget about it. As well, this reminds us that the believer is in no way on probation. Before God, his past sin has no bearing on God's present dealing.

e. Now where there is remission of these, there is no longer an offering for sin: Where sins are really forgiven and forgotten (remission of these), there no longer must be an offering for sin.

B. Encouraging the discouraged in light of Jesus' perfect sacrifice.

1. (19-22) Knowing Jesus has opened the way, let us draw near to God.

Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, by a new and living way which He consecrated for us, through the veil, that is, His flesh, and having a High Priest over the house of God, let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water.

a. Having boldness: Access has been given to us for a bold approach to God. The point is simple: we must take advantage of this access, and take it with boldness. On the Day of Atonement, the high priest entered the holiest place of all with fear and trembling, but we can enter the Holiest with boldness.

i. We can have boldness because we enter the Holiest by the blood of Jesus. If we entered as the Old Testament high priest did, with the blood of animals, we wouldn't have boldness. But with the blood of Jesus providing a new and living way which He consecrated with us, we really can come into the presence of God with boldness.

b. Through the veil: The veil separated the Holiest from the holy place. To enter into the Holiest, you had to pass through the veil. But this veil separating man from God's intimate presence is forever opened wide, being torn into two from top to bottom. (Matthew 27:51)

i. That is, His flesh: The writer to the Hebrews makes an analogy between the veil that stood between God and man and the body of Jesus. Jesus' body was "torn," and so was the veil, each indicating that now, we can come to God boldly.

c. Having a High Priest over the house of God: We have a High Priest who presides over the heavenly courts to make certain the believer has total access.

d. Let us draw near: With the perfect cleansing available to us, cleansing both the inner man (hearts sprinkled) and the outer man (bodies washed) we can draw near to God in a way never available to someone under the Old Covenant. The work of Jesus makes us able to draw near in a full assurance of faith.

e. So, several issues have been settled. The problem of access to God has been settled. The problem of a perfect High Priest has been settled. The problem of moral and spiritual pollution has been settled. So now, let us draw near!

i. The encouragement to draw near wouldn't be given unless it was necessary. These discouraged Christians had a problem in drawing near. This was their real problem: they lost their intimate relationship with Jesus, and nothing else is going right.

ii. They may have thought that they had many, many problems - persecution, difficult relationships, hard times with culture or economy. But the real problem was their relationship with God wasn't on track. They didn't draw near to God on the basis of what Jesus had done.

iii. Are you in a tough time? Many people have gone through worse times and have had a better attitude, and more joy, than you do now. What is the difference? They knew how to draw near!

iv. Just as importantly, they are reminded that they will never regain that intimacy coming through the institutions of the Old Covenant.

2. (23) Let us hold fast to the truth.

Let us hold fast the confession of our hope without wavering, for He who promised is faithful.

a. Let us hold fast the confession of our hope without wavering: Discouragement made them waver from the truth. A renewed confidence in the greatness of Jesus and in the New Covenant will make them stand strong in the faith.

b. For He who promised is faithful: The reason we can stand strong is because He who promised is faithful. It is far better to trust in His faithfulness instead of ours!

3. (24-25) Let us pursue the community of God's people.

And let us consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching.

a. Let us consider one another: Discouragement has made them avoid community at the very time they needed it most. Jesus meets us in one another to stir up love and good works.

b. Forsaking the assembling of ourselves together: Forsaking fellowship is a sure way to give place to discouragement. This discouragement festers where God's people are not exhorting one another.

i. Many people go to church if they feel they "need it" at the time. But our motivation for fellowship must be to obey God and to give to others. We can go to church looking to encourage someone who needs to hang in there against a tide of discouragement.

c. So much the more as you see the Day approaching: As the Day of Jesus' return draws nearer, we should be more committed to the fellowship of God's people, the assembling of ourselves together.

C. Another warning to endure.

1. (26-31) The danger of a willful rejection of Jesus' perfect sacrifice for us.

For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries. Anyone who has rejected Moses' law dies without mercy on the testimony of two or three witnesses. Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace? For we know Him who said, "Vengeance is Mine, I will repay," says the Lord. And again, "The LORD will judge His people." It is a fearful thing to fall into the hands of the living God.

a. For if we sin willfully: To sin willfully is defined in Hebrews 10:29. It speaks of someone who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace. It is a knowing, deliberate rejection of Jesus' great work for us on the cross.

i. Sin willfully: In a sense, every sin is a "willful sin." But here, the writer to the Hebrews speaks of something much more severe and relevant to these discouraged Jewish Christians who contemplated a retreat from a distinctive Christianity and a return to Judaism with its sacrificial system. This is turning your back on Jesus.

b. There no longer remains a sacrifice for sins: If Jesus' sacrifice for sin is rejected, there remains no other sacrifice that can cleanse.

c. How much worse punishment: If someone does reject Jesus' sacrifice, fearful judgment is certain, even more certain than it was under the Old Covenant.

d. When we sin willfully by rejecting Jesus' work on the cross as sufficient, we have:

i. Trampled the Son of God underfoot: We have disgraced Him by rejecting His greatest work. We devalue Him by devaluing what He did.

ii. Counted the blood of the covenant … a common thing: We have considered that Jesus' blood was of no greater importance than the countless animals that had been sacrificed under the Old Covenant.

iii. Insulted the Spirit of grace: We offend the Holy Spirit, whose purpose it is to present Jesus and His work to us (John 16:8-15) when we reject Jesus and His finished work on our behalf. When we reject God's free gift of grace and seek to be justified by law.

e. It is a fearful thing to fall into the hands of the living God: It is fearful indeed to one-day face the God you have rejected and offended so greatly!

2. (32-34) Take heart in your discouragement, and remember how you have stood for God in tough times before.

But recall the former days in which, after you were illuminated, you endured a great struggle with sufferings: partly while you were made a spectacle both by reproaches and tribulations, and partly while you became companions of those who were so treated; for you had compassion on me in my chains, and joyfully accepted the plundering of your goods, knowing that you have a better and an enduring possession for yourselves in heaven.

a. But recall the former days: These Christians had suffered for Jesus, being rejected from their Jewish community, and perhaps being counted as dead. This came after they trusted in Jesus (after you were illuminated).

b. The persecution came in many different ways, but it was a great struggle with sufferings. They were made a spectacle both by reproaches and tribulations. They were companions of those who were so treated- including the writer to the Hebrews himself (you had compassion on me in chains). They also had faced economic persecution (the plundering of your goods). But the point is that they had faced these things, and had endured them. They could take a look at their past endurance, and be encouraged to keep standing strong in the future.

c. Knowing that you have a better and an enduring possession for yourselves in heaven: They made it through the time of persecution by keeping a heavenly perspective. The writer to the Hebrews' point is clear: you can make it through this present time of discouragement as well.

3. (35-39) Draw on your past experience to gain strength to endure for the future.

Therefore do not cast away your confidence, which has great reward. For you have need of endurance, so that after you have done the will of God, you may receive the promise: "For yet a little while, and He who is coming will come and will not tarry. Now the just shall live by faith; but if anyone draws back, My soul has no pleasure in him." But we are not of those who draw back to perdition, but of those who believe to the saving of the soul.

a. Therefore do not cast away your confidence: These discouraged Christians were in danger of casting away their confidence in Jesus, and relapsing into an Old Covenant relationship with God.

b. You have need of endurance: They, and we, have need of endurance to receive the promise of God after we have done the will of God. The toughest and most discouraging trials are when we are called to obey God's will when the fulfillment of His promise seems so far away. This is why we need endurance. Faithfulness during the time when the promise seems unfulfilled is the measure of your obedience and spiritual maturity.

i. This endurance is built through trials, the testing of our faith (James 1:2-4).

c. Now the just shall live by faith: We need to follow in the footsteps of the just who will live by faith, and endure to see the promise fulfilled.

i. Every word in Habakkuk 2:4 is important, and the Lord quotes it three times in the New Testament just to bring out the fullness of the meaning!

ii. In Romans 1:17, when Paul quotes this same passage from Habakkuk 2:4, the emphasis is on faith: "The just shall live by faith."

iii. In Galatians 3:11, when Paul quotes this passage from Habakkuk 2:4, the emphasis is on just: "The just shall live by faith."

iv. Here in Hebrews 10:38, when the writer to the Hebrews quotes this same passage from Habakkuk 2:4, the emphasis is on live: "The just shall live by faith."

d. But we are not of those who draw back to perdition, but of those who believe to the saving of the soul: This is a confident conclusion. We will be those who endure on and gain the promise of God. We will not draw back into old traditions or into an Old Covenant relationship with God - or any other replacement for Jesus!

 

Hebrews 11

Examples of Faith to Help the Discouraged
A. Faith defined.

1. (1) A definition of faith.

Now faith is the substance of things hoped for, the evidence of things not seen.

a. Now faith is the substance: Just as our physical eyesight is the sense that gives us evidence of the material world, faith is the "sense" that gives us evidence of the invisible, spiritual world.

i. Faith has its reasons. We aren't talking about a "blind leap" of faith. But the reasons can't be measured in a laboratory, they have to be understood spiritually.

ii. "Faith extends beyond what we learn from our senses, and the author is saying that it has its reasons. Its tests are not those of the senses, which yield uncertainty." (Morris)

iii. "Physical eyesight produces a conviction or evidence of visible things; faith is the organ which enables people to see the invisible order." (Bruce)

b. Of things hoped for … of things not seen: If you have the substance before you, if you can see it, what use is there for faith? Faith is needed for what we can't see and can't touch.

i. Faith does not contradict reason, though it may go beyond reason. I may objectively prove the Bible is the most unique book ever published, and has impacted society more than any other book. But only faith can prove that the Bible is the Word of God. Therefore, this is a belief beyond reason, but not in contradiction to reason.

c. Faith is the substance … the evidence: Faith is not a bare belief or intellectual understanding. It is a willingness to trust in, to rely on, and to cling to.

2. (2) Faith enabled people in the past to overcome.

For by it the elders obtained a good testimony.

a. For by it the elders: The great examples of godliness all had different circumstances and personalities, but they all had one thing in common - faith.

b. Obtained a good testimony: These Jewish Christians had been discouraged, and were thinking of giving up on Jesus and a distinctive Christianity. They needed a good testimony, and so they needed these examples of faith to break them out of discouragement.

3. (3) Faith gives understanding to the invisible world.

By faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible.

a. By faith we understand that the worlds were framed by the word: How were the worlds … framed by the word of God? It happened when God simply commanded Let there be light (Genesis 1:3). As the Psalmist explains: By the word of the Lord the heavens were made, and all the host of them by the breath of His mouth … For He spoke, and it was done; He commanded, and it stood fast." (Psalm 33:6,9)

b. By faith we understand: We did not see this act of creation; we only know of it by faith. We also know this by reason, because we know the world was created, and created by an intelligent Designer. Again, this is faith going beyond, but not in contradiction to reason.

i. Even in times when it seems when God expects a faith that contradicts reason, closer examination reveals He does not. For example, it might seem contrary to reason for God to expect Abraham to believe that Sarah's dead womb could bring forth a child. But it is not unreasonable to believe that the God who created life and the womb could do this, and would do it according to His promise.

c. By faith we understand: This text does not say that God created the world with faith. Since God sees and knows all things, "faith" in a human sense is superfluous to Him. If faith is the substance of things hoped for, the evidence of things not seen, what does God not see? What possibly could a sovereign Being "hope" for?

d. So that the things which are seen were not made of things which are visible: Most scientists at the time Hebrews was written believed the universe was created out of existing matter, not out of nothing, not out of things which are visible. But the Bible corrects this misunderstanding.

B. Faith at the beginning of man's history.

1. (4) Abel's faith.

By faith Abel offered to God a more excellent sacrifice than Cain, through which he obtained witness that he was righteous, God testifying of his gifts; and through it he being dead still speaks.

a. By faith Able offered to God a more excellent sacrifice: The difference between the sacrifice of Cain and the sacrifice of Abel (Genesis 4:3-5) was not because one was animal, the other was vegetable. The difference was that Abel's sacrifice was made by faith.

i. "Abel's sacrifice was preferred to his brother's for no other reason than that it was sanctified by faith; for surely the fat of brute animals did not smell so sweetly, that it could, by its odour, pacify God." (Calvin)

b. God testifying of his gifts: How did God testify of Abel's gifts? It is likely that God showed His pleasure with Abel's sacrifice by consuming it with fire from heaven, as happened at the dedication of tabernacle (Leviticus 9:24), the temple (2 Chronicles 7:1) and upon offerings made by David (1 Chronicles 21:26) and Elijah (1 Kings 18:38).

c. Through it he being dead still speaks: Right off with his example of Abel, the writer reminds us that faith is not necessarily rewarded on earth. But God Himself testifies to the righteousness of the faithful. Abel's blood still speaks to us, reminding us of the value of eternity!

2. (5-6) Enoch's faith.

By faith Enoch was taken away so that he did not see death, "and was not found, because God had taken him"; for before he was taken he had this testimony, that he pleased God. But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.

a. By faith Enoch: Enoch is one of the mystery men of the Old Testament being mentioned only in Genesis 5:21-24 as the man who walked with God and he was not, for God took him.

i. Many Jewish and Christian traditions make Enoch the recipient of some spectacular and esoteric revelations. Jude recognizes him as a prophet (Jude 14-15). But the value of other prophecies attributed to him is uncertain at the very best.

b. By faith Enoch was taken away so that he did not see death: The writer to the Hebrews assumes that only a man of faith could enjoy close communion with God. Obviously, anyone who had this kind of fellowship with God must have pleased God, and in pleasing God, Enoch fulfilled the purpose for which man was created (Revelation 4:11).

c. But without faith it is impossible to please Him: This is the basic faith required of any who will seek God. One must believe that He is, and one must believe He is a rewarder of those who diligently seek Him. We must believe that God is there, and that He will reveal Himself to the seeking heart.

i. The writer to the Hebrews doesn't say that it is difficult to please God without faith. He says that it is impossible.

ii. "These two elements seem most simple, but, alas, how many professing Christians act as if God were not living; and how many others, though seeking after Him, are not expecting from Him as Rewarder!" (Newell)

3. (7) Noah's faith.

By faith Noah, being divinely warned of things not yet seen, moved with godly fear, prepared an ark for the saving of his household, by which he condemned the world and became heir of the righteousness which is according to faith.

a. Noah, being divinely warned of things not yet seen: Noah was warned of something that had never happened before. His faith was shown in not merely agreeing that the flood would come, but in doing what God told him to do regarding the flood - he was moved with godly fear.

b. Prepared an ark: Real faith will always do something. The book of James repeats this theme over and over again.

c. He condemned the world: We shouldn't think that Noah was a man who preached sermons of condemnation to the world. Instead, the mere conduct of the godly, without any preaching at all, can feel like condemnation to the world.

C. Faith in the life of Abraham and the Patriarchs.

1. (8) Abraham's obedience by faith.

By faith Abraham obeyed when he was called to go out to the place which he would receive as an inheritance. And he went out, not knowing where he was going.

a. By faith, Abraham obeyed: Abraham did step out in faith, going to a new place God had promised him; but his faith was less than perfect. This is seen by comparing Genesis 12:1-5 with Acts 7:2-4, where it is evident that Abraham first went half way to the place God called him to go, and only eventually obeyed completely. Yet now, thousands of years later, God does not "remember" the delayed obedience, only the faith.

2. (9-10) Abraham's sojourning life of faith.

By faith he dwelt in the land of promise as in a foreign country, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise; for he waited for the city which has foundations, whose builder and maker is God.

a. By faith, he dwelt in the land of promise: Abraham lived as a "sojourner" in the land God had promised, never owning any of it except the plots that he and Sarah were buried on. Dwelt is the ancient Greek word paroikos, describing a "resident alien" - one who lives somewhere, but doesn't have permanent status there.

i. A resident alien or a sojourner is evident. The way they talk, the way they dress, their mannerisms, their entertainment, their citizenship, and their friends, all speak of their native home. If someone is the same in all these areas as the "natives," they are no longer sojourners - they are permanent residents. Christians shouldn't get "green cards" for planet earth!

b. Dwelling in tents with Isaac and Jacob: Because they had no permanent home, Abraham, Isaac and Jacob lived in tents instead of houses. They looked forward to a better city - the city which has foundations, who builder and maker is God.

3. (11-12) Sarah's faith and its results.

By faith Sarah herself also received strength to conceive seed, and she bore a child when she was past the age, because she judged Him faithful who had promised. Therefore from one man, and him as good as dead, were born as many as the stars of the sky in multitude; innumerable as the sand which is by the seashore.

a. By faith Sarah: Sarah's faith was not perfect. She first laughed in unbelief (Genesis 18:9-15) and then she learned to laugh in faith (Genesis 21:6).

b. Because she judged Him faithful who had promised: Faith boils down to judging that God is faithful to and able to keep His promises. It was this faith that enabled Sarah to receive strength to conceive seed. God gave the strength, but Sarah had to receive it by faith.

c. Were born as many as the stars of the sky in multitude: Because of the faith of Sarah and Abraham, thousands - millions -of descendants were born. Their faith had an impact on more lives than they ever dreamed of.

4. (13-16) What the faith of Abraham and Sarah teaches us.

These all died in faith, not having received the promises, but having seen them afar off were assured of them, embraced them and confessed that they were strangers and pilgrims on the earth. For those who say such things declare plainly that they seek a homeland. And truly if they had called to mind that country from which they had come out, they would have had opportunity to return. But now they desire a better, that is, a heavenly country. Therefore God is not ashamed to be called their God, for He has prepared a city for them.

a. These all died in faith, not having received the promises: The promise of the Messiah was made to Abraham and Sarah, and they believed the promise. Yet they died having never received it, only seeing it in faith.

i. They saw the promises afar off, willing to look at and consider the promise of God, even though it seemed so far away.

ii. They were assured of them: They carefully considered the promise, and assured themselves that the promise had to be valid because it was God making the promise.

iii. They embraced them: They took the promise and embrace it in faith. How many times in a day do you think Abraham and Sarah thought of the son God promised had them? Many, many times - they embraced the promise.

iv. They confessed that they were strangers and pilgrims: Abraham and Sarah always took the promise with the understanding that this world was not their home; that God had a better and more enduring home for them in heaven.

v. If these examples of faith endured through difficulty and discouragement without having received the promises, how much more should we who have received those promises?

b. They seek a homeland … they desire a better, that is, a heavenly country. Walking in faith is easier when we remember that this world is not our home. It is easier when we remember that on this side of eternity, not everything is settled and every wrong is not righted. That is why they seek a homeland and a better … heavenly country.

i. Faith is very difficult when we live as "practical atheists." This describes someone who may have a theoretical belief in God, but the belief doesn't matter in what they do from day to day. When we remember there is a spiritual reality - a heavenly home that is our real home - faith is much easier.

ii. The great theme of our time is naturalism, the belief that only what can be found and measured in nature is "real." Scientists and educators who believe in naturalism may be content to let us believe in God, just as long as we agree that God is a fairy tale - someone not real. But when we believe in the reality of God and of heaven and of His word, it is completely unacceptable to those who live by naturalism.

iii. H.L. Mencken said faith is the "Illogical belief in the occurrence of the impossible." This would only be true if there is no God, or if He does not matter.

c. Therefore God is not ashamed to be called their God: But for those courageous enough to believe in God, and to believe in Him as real, and heaven and eternal life as real, God is not ashamed to be called their God, for He has prepared a city for them.

i. We may speak of the fact that we cannot be ashamed of God; but do we often consider that God may be ashamed of us? When we do not regard God and heaven and eternity as real, there can be a sense in which God is ashamed to be called our God!

ii. As the hymn says:

This world is not my home; I'm just a passin' through
My treasures are laid up somewhere beyond the blue
The angels beckon me from heaven's open door
And I can't feel at home in this world anymore.

Oh, Lord, you know, I have no friend like You
If heaven's not my home, then, Lord, what will I do?
The angels beckon me from heaven's open door
And I can't feel at home in this world anymore.

5. (17-19) Abraham's faith was great enough to know God was able to raise the dead, and that God was able to keep His promises no matter what.

By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises offered up his only begotten son, of whom it was said, "In Isaac your seed shall be called," concluding that God was able to raise him up, even from the dead, from which he also received him in a figurative sense.

a. By faith Abraham, when he was tested, offered up Isaac: The verb tense for offered up indicates that as far as Abraham was concerned, the sacrifice was complete. In his will and in his purpose, he really did sacrifice his son.

b. Offered up his only begotten son: Though Abraham had another son (Ishmael, the son of his fleshly attempt to fulfill God's promise), God did not recognize the other son (Genesis 22:1-14) - so Isaac could be called his only begotten son.

c. Accounting that God was able: Accounting means in the ancient Greek just what it sounds like in English. It is a term from arithmetic expressing "a decisive and carefully reasoned act." (Guthrie) This means that Abraham calculated God's promise worthy of confidence.

d. From the dead, from which he also received him: As far as Abraham was concerned, Isaac was as good as dead, and it was from the dead that he received him back, in a manner that prefigured the resurrection of Jesus.

i. Bruce wonders if this is not the incident that Jesus referred to in John 8:56: Your father Abraham rejoiced to see My day; and he saw it, and was glad.

e. When Abraham was confronted with a promise and a command from God which seemed to contradict each other, he did what we all should do: he obeyed the command and let God take care of the promise - which God was more than able to do!

6. (20) Isaac's faith.

By faith Isaac blessed Jacob and Esau concerning things to come.

a. By faith Isaac blessed Jacob: Isaac was really in the flesh, not in faith, when he first intended to bless Jacob and Esau. He wanted to bless Esau with the birthright for carnal reasons (he liked him as a more "manly" man, and he liked the wild game he brought home), instead of blessing Jacob, whom God had chosen.

b. Yet Isaac came to the place of faith when he discovered that he had actually blessed Jacob instead of Esau, Genesis 27:33 says Isaac trembled exceedingly. When Isaac trembled exceedingly, what was he troubled about? He was troubled because he knew that he had tried to box God in, to defeat God's plan, and that God had beaten him. He realized that he would always be defeated when he tried to resist God's will, even when he didn't like it. And he came to learn that despite his arrogance against God's will, God's will was glorious.

c. So, where is the faith in Isaac's blessing? After Isaac's attempt to thwart the will of God had been destroyed, when he said of Jacob, and indeed he shall be blessed (Genesis 27:33). He knew that God had defeated his puny attempt to box God in, and he responded in the faith that says, "O.K. God, You win. Let Isaac be blessed with the birthright, and let Esau be blessed after him in his own way."

7. (21) Jacob's faith.

By faith Jacob, when he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff.

a. By faith Jacob, when he was dying, blessed each of the sons of Joseph: Jacob led a pretty carnal life. Yet, his faith could also look beyond death- and he blessed each of his sons.

8. (22) Joseph's faith.

By faith Joseph, when he was dying, made mention of the departure of the children of Israel, and gave instructions concerning his bones.

a. By faith Joseph: Joseph made mention of the departure of the children of Israel in Genesis 50:24, when he said: God will surely visit you, and bring you out of this land to the land of which He swore to Abraham, to Isaac, and to Jacob. He knew God's promise was true!

b. Gave instructions concerning his bones: When Joseph died, he was never buried. His coffin laid above ground for the 400 or so years until it was taken back to Canaan. It was a silent witness all those years that Israel was going back to the Promised Land, just as God had said.

c. All during that time, when a child of Israel saw Joseph's coffin and asked what it was there for, and why it was not buried, they could be answered, "Because the great man Joseph did not want to be buried in Egypt, but in the Promised Land God will one day lead us to."

D. Faith in the nation of Israel.

1. (23) The faith of Moses' parents.

By faith Moses, when he was born, was hidden three months by his parents, because they saw he was a beautiful child; and they were not afraid of the king's command.

a. By faith Moses … was hidden three months by his parents: Moses' parents showed faith when they perceived that he was specially favored by God, they took measures of faith to save his life despite danger.

2. (24-26) The faith of Moses in Pharaoh's court.

By faith Moses, when he became of age, refused to be called the son of Pharaoh's daughter, choosing rather to suffer affliction with the people of God than to enjoy the passing pleasures of sin, esteeming the reproach of Christ greater riches than the treasures in Egypt; for he looked to the reward.

a. Refused to be called the son of Pharaoh's daughter: Moses showed faith when he let God chart his destiny instead of letting Pharaoh do it.

b. Choosing rather to suffer affliction: This choice had consequences. Moses knew that to go God's way meant to suffer affliction rather than to enjoy the passing pleasures of sin. Sin does have its pleasures; but Moses properly saw them as passing, even if they should last our entire earthly lives!

c. The reproach of Christ: Moses probably didn't know it, at the time but the persecution he suffered for his choice of servanthood to God and His people put him in the company of Jesus - who suffered to set men free.

3. (27) The faith of Moses when he left Egypt.

By faith he forsook Egypt, not fearing the wrath of the king; for he endured as seeing Him who is invisible.

a. By faith he forsook Egypt, not fearing the wrath of the king: Moses' natural eyes could see the danger from Pharaoh, and understood the danger in remaining anywhere near Egypt. Yet his eye of faith could see Him who is invisible, and he understood that God was a greater fact in his situation than an angry Pharaoh was.

4. (28) Moses showed faith when he led Israel in the Passover, in obedience to God's command.

By faith he kept the Passover and the sprinkling of blood, lest he who destroyed the firstborn should touch them.

a. By faith he kept the Passover: It took faith to believe that the blood of a lamb on the door post would save a household from the terror of the angel of death. But Moses had that faith, and led the nation in observance of the Passover.

5. (29) The faith of the nation of Israel when crossing the Red Sea.

By faith they passed through the Red Sea as by dry land, whereas the Egyptians, attempting to do so, were drowned.

a. By faith they passed through the Red Sea: The difference between the Israelites crossing the Red Sea and the Egyptians who followed them was not courage, but faith. The Egyptians had as much (or more) courage than the Israelites, but not the same faith- and they each had different fates. The Israelites passed through, and the Egyptians were drowned.

6. (30) The faith of the nation of Israel when circling around Jericho as God had commanded.

By faith the walls of Jericho fell down after they were encircled for seven days.

a. By faith the walls of Jericho fell down: At Jericho, the people of Israel had a daring faith. There was no turning back, having already crossed the river Jordan at flood stage, which cut off any line of retreat.

b. At Jericho, the people of Israel had an obedient faith. They did not really understand what God was doing, yet they obeyed none the less.

c. After they were encircled for seven days: At Jericho, the people of Israel had a patient faith. The walls did not fall down for the first six days, yet they kept marching as God commanded.

d. At Jericho, the people of Israel had an anticipating faith. They knew God would act on the seventh day when they shouted.

7. (31) The faith of Rahab.

By faith the harlot Rahab did not perish with those who did not believe, when she had received the spies with peace.

a. By faith the harlot Rahab did not perish: Rahab (Joshua 2) might seem an unusual example of faith, but her trust in God and willingness to identify with His people, no matter what the cost, is worthy of praise.

b. When she had received the spies with peace: When the Hebrew spies came to Rahab, she declared He is God in heaven above and on earth beneath (Joshua 2:11). This was proof of her faith. It was not strong faith, it was not perfect faith, but her faith was commendable nonetheless.

i. Clement of Rome, the earliest Christian writer outside of the Bible, was the first the see a symbol of the blood of Jesus in the scarlet cord which Rahab hung outside her window.

8. (32) Other heroes of faith.

And what more shall I say? For the time would fail me to tell of Gideon and Barak and Samson and Jephthah, also of David and Samuel and the prophets:

a. Gideon was a man who boldly destroyed idols, and was mightily used of God to defeat a much larger army of Midianites (Judges 6-7). Yet he was also a man who doubted God's word to him at first, and repeatedly asked for confirmation.

b. Barak led the people of Israel in a dramatic victory over the Canaanites (Judges 4). Yet he hesitated and went forward only when Deborah encouraged him.

c. Samson was used mightily of the Lord to defeat the Philistines. Yet he never lived up to his potential, and had a tragic ending to his life after being enticed by Delilah (Judges 13-16).

d. Jephthah was used of God to defeat the Ammonites. Yet Jephthah made a foolish vow and stubbornly kept it (Judges 11).

e. David was a remarkable man of faith. Yet he also failed with Bathsheba and with his own children.

f. Each one of these were men of faith, yet had notable areas of failure in their life. Still, Hebrews 11 commends their faith, and lists them in the "Hall of Faith." This shows that weak faith is better than unbelief, and you don't have to be perfect to make it into God's "Hall of Faith."

9. (33-35a) By faith, some were victorious over circumstances.

Who through faith subdued kingdoms, worked righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, became valiant in battle, turned to flight the armies of the aliens. Women received their dead raised to life again.

a. Some of those who subdued kingdoms: David, Joshua, King Asa, Jehoshaphat, King Hezekiah, King Josiah.

b. Some of those who worked righteousness: Elijah, Elisha, and all the prophets of God, and King Josiah also.

c. Some of those who obtained promises: Caleb, Gideon, Barak.

d. Some of those who stopped the mouths of lions: Daniel, David, and Benaiah (one of David's mighty men).

e. Some of those who quenched the violence of fire: Shadrach, Meshach, and Abednego.

f. Some of those who escaped the edge of the sword: David escaped both the swords of Goliath and Saul, Moses escaped the sword of Pharaoh, and Elijah escaped the sword of Jezebel.

g. Some of those who out of weakness were made strong: Sarah, Gideon, Abraham, Esther, and King Hezekiah.

h. Some of those who became valiant in battle: David, King Asa, and Jehoshaphat.

i. Some of those women who received their dead raised to life again: The widow of Zarepheth, and the Shunamite.

10. (35b-38) By faith, some were victorious under their circumstances.

And others were tortured, not accepting deliverance, that they might obtain a better resurrection. Still others had trial of mockings and scourgings, yes, and of chains and imprisonment. They were stoned, they were sawn in two, were tempted, were slain with the sword. They wandered about in sheepskins and goatskins, being destitute, afflicted, tormented; of whom the world was not worthy. They wandered in deserts and mountains, in dens and caves of the earth.

a. Tortured in the ancient Greek language has the idea "to beat with a stick or a baton."

b. A better resurrection: As Jesus said in John 5:29, there is a resurrection unto life, and a resurrection unto condemnation. These worthies received the better resurrection.

c. Trial of mockings: Isaac endured the cruel mocking of Ishmael, and Samson was mocked at the feast of the Philistines.

d. Chains and imprisonments: Joseph was cast into prison for his faith, and the evil King Ahab imprisoned the prophet Micaiah.

e. They were stoned: Zechariah was stoned to death between the altar and the temple, and Naboth was stoned to death by Jezebel's henchmen.

f. Sawn in two: According to reliable tradition, Isaiah was sawn in two and killed.

g. Were tempted: How does being tempted compare with these other persecutions? Some have thought the text was corrupted here, and the writer to the Hebrews originally wrote "branded" or "burnt alive" or "mutilated" or "strangled." But for those who have known the pains of temptation, it is not unreasonable to think that the writer to the Hebrews regards overcoming temptation as a true triumph of faith.

h. Were slain with the sword: Such as the eighty-five priests murdered by Doeg, or the prophets murdered in Elijah's day.

i. Wandered about in sheepskins and goatskins: Such as Elijah, who wore this kind humble clothing and did not mind the humility or the discomfort.

j. Of whom the world was not worthy: The world is not necessarily friendly to people of faith, and the world isn't necessarily worthy of them either!

i. "The despised and ill-treated group of servants of God was of greater real worth than all the rest of humanity put together." (Morris)

k. In dens and caves of the earth: David, Elijah, and prophets under the leadership of Obadiah were all forced to flee and hide in caves.

11. (39-40) Conclusion: We have even more reasons for faith, more reasons to hold on to faith, than these heroes of the faith did.

And all these, having obtained a good testimony through faith, did not receive the promise, God having provided something better for us, that they should not be made perfect apart from us.

a. Even though they obtained a good testimony through faith, they never saw the promise in the same way that we do on this side of the cross. They did not receive the promise, the testimony of the completed work of the Messiah on their behalf.

b. God having provided something better for us: We have been provided something better (seeing and enjoying the completed work of Jesus on our behalf) have much more reason to hold on to faith, and to not let discouragement and tough times defeat us.

c. They should not be made perfect apart from us: The idea of perfect is "complete." They could not be made complete until the work of Jesus; they looked forward to Jesus and His work, we look at it from behind - and enjoy the fruits of His work!

 

Edit, I made a joke that might offend, so I removed it.

 

Hebrews 12

Reasons to Endure Discouraging Times
A. Look unto Jesus.

1. (1) Application of the demonstrations of enduring faith in Hebrews 11.

Therefore we also, since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us,

a. Since we are surrounded by so great a cloud of witnesses: The author envisions these previous champions of faith as spectators from the heavens, cheering us on as we endeavor to overcome present discouragement as in an athletic competition.

i. The idea of the heroes of faith in the past being spectators as we live lives of faith has made some think that in heaven, people can and do observe what goes on earth. This single passage may suggest this, but it is inconclusive to prove this.

ii. We rightly think of heaven as a place where people are always happy and untroubled; it would be hard to think that those in heaven could be happy and untroubled if they saw what was happening on the earth. So, it is difficult to saw that people in heaven are actually observing us!

iii. Others consider that these witnesses are not witnessing us as we conduct our lives. Instead, they are witnesses to us of faith and endurance.

iv. "Both the Greeks and the Latins frequently use the term cloud, to express a great number of persons or things." (Clarke)

b. Lay aside every weight, and the sin: Sin can hold us back. But there are also things that may not be sin (every weight) but are merely hindrances that can keep us from running effectively the race God has for us.

i. Our choices are not always between right and wrong, but between something that may hinder us and something else that may not. Is there a weight in your life you must lay aside?

c. So easily ensnares us: Easily ensnares translates a difficult ancient Greek word (euperistaton), which can be translated four ways: "easily avoided," "admired," "ensnaring," or "dangerous."

i. Some sins can be easily avoided, but are not. Some sins are admired, yet must be laid aside. Some sins are ensnaring and thus especially harmful. And some sins are more dangerous than others are. Let us lay them all aside!

ii. If such ensnaring sins were really the work of demonic possession or demonic influence in the Christian, wouldn't this not be an ideal place for the Holy Spirit to address this? Yet we are never given reason to blame our sin on demons; the appeal is simply for us to, in the power of the Holy Spirit, lay aside every weight, and the sin which so easily ensnares us.

d. Let us run with endurance: What is needed is endurance, to finish what we have begun in Jesus Christ - a race that is set before us.

i. God has set before you a race. You must run it; and it will involve effort and commitment. Just being passive never runs a race. God wants us to run the race, and finish it right!

ii. In Acts 20:24, Paul pictures himself as a runner who had a race to finish, and nothing would keep Paul from finishing the race with joy. In that passage, Paul speaks of my race- he had his race to run, we have our own - but God calls us to finish it with joy, and that only happens with endurance.

e. Race is the ancient Greek word agona, a word used for conflict or struggle of many kinds, and a favorite word of Paul (Philippians 1:30, Colossians 2:1, 1 Thessalonians 2:2, 1 Timothy 6:12, 2 Timothy 4:7).

i. Endurance is needed to run that race. Endurance translates the ancient Greek word hupomone, "which does not mean the patience which sits down and accepts things but the patience which masters them … It is a determination, unhurrying and yet undelaying, which goes steadily on and refuses to be deflected." (Barclay)

2. (2) The ultimate example: Jesus Christ.

Looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.

a. Looking unto Jesus: The New American Standard Version translates this beautifully: fixing our eyes on Jesus. We can only run the race as we look to Jesus, and have our eyes locked on to Him. He is our focus, our inspiration, and our example.

i. In the ancient Greek, looking unto Jesus uses a verb that implies a definite looking away from other things and a present looking unto Jesus.

ii. We must guard against seeing Jesus as only an example; He was and is so much more. But He also remains the ultimate example of Christian endurance.

b. The author and finisher of our faith: Jesus is not only the author of our faith; He is the finisher of it also. The idea of He who has begun a good work in you will complete it until the day of Jesus Christ (Philippians 1:6) is comforting indeed to these discouraged Christians.

c. Who for the joy that was set before Him: Jesus did not regard the cross itself as a joy. But He could look past the horror of the cross to enjoy the joy beyond it. The same mentality will enable these Jewish Christians (and we ourselves) to endure.

d. Despising the shame: One of the most prominent elements of the torture of the cross was its extreme shame. Jesus did not welcome this shame - He despised it! - yet He endured through the shame.

i. This is a stumbling block to many; they will do just about anything for Jesus except endure shame or embarrassment. Spurgeon spoke boldly to Christians who could not bear the shame that comes from the world for following Jesus: "Yet you are a coward. Yes, put it down in English: you are a coward. If anybody called you so you would turn red in the face; and perhaps you are not a coward in reference to any other subject. What a shameful thing it is that while you are bold about everything else you are cowardly about Jesus Christ. Brave for the world and cowardly towards Christ!"

e. And has sat down at the right hand of the throne of God: This speaks of Jesus' glorification. The same promise of being glorified after our shame (though in a different sense) is true for the Christian.

3. (3-4) Consider Jesus.

For consider Him who endured such hostility from sinners against Himself, lest you become weary and discouraged in your souls. You have not yet resisted to bloodshed, striving against sin.

a. You have not yet resisted to bloodshed, striving against sin: These Jewish Christians were so discouraged because they were starting to experience significant social and economic persecution (though not yet to the shedding of blood).

b. But they should consider Him who endured such hostility from sinners against Himself, and be encouraged, not discouraged, knowing that they are following in the footsteps of Jesus. As Paul wrote, if indeed we suffer with Him, that we may also be glorified together. (Romans 8:17)

c. Lest you become weary and discouraged in your souls: Knowing that Jesus doesn't ask more of us than what He has Himself experienced, and that He knows exactly what we are going through keeps us from becoming weary and discouraged in your souls.

B. Why God allows difficult times: the chastening of God.

1. Introductory thoughts on the subject of chastening.

a. Hebrews 12:5-11 deals with the question "why does God allow such difficult times as we are going through." This is a question commonly asked in seasons of discouragement.

b. We must admit that God does allow every thing that happens; so He must at least passively approve of it, because He certainly has the power to stop bad things that happen.

i. Of course, God can never be the author of evil. But He does allow others to choose evil, and He can use the evil choice another makes to work out His ultimately good purpose, even if only to demonstrate His justice and righteousness in contrast to evil.

c. The discussion of chastening that follows should not be regarded as the only reason God allows difficult times, but it is an important one. For example, we know that God allows difficult times so that we can, at a later time, comfort someone else with the same comfort God shows towards us in our crisis (2 Corinthians 1:3-7).

2. (5-6) Remember the exhortation regarding the discipline of the Lord.

And you have forgotten the exhortation which speaks to you as to sons: "My son, do not despise the chastening of the LORD, nor be discouraged when you are rebuked by Him; for whom the LORD loves He chastens, and scourges every son whom He receives."

a. You have forgotten: One great reason for the discouragement among these Jewish Christians was because they saw no reason why God would allow difficult times to arise. But they have forgotten principles regarding the chastening of the Lord.

i. How much of the difficulty in our Christian life can be traced back to those three words: you have forgotten! Perhaps it is some principle we remember in our minds, but we have forgotten it with our hearts - and we must remember it again!

b. Which speaks to you as sons: The quotation from Proverbs 3:11-12 reminds us that God's chastening should never be taken as a sign of His rejection. It is rather a sign of His treating us as His children.

i. Only the most proud Christian would claim they are never in need of correction from God. No one is above this kind of training.

c. God's chastening can come in many forms; and what may be God's chastening to endure in the life of one believer may be a Satanic attack to resist in the life of another.

i. This is why James recommends a prayer for wisdom in the context of enduring trials (James 1:2-5). We need to know how to react differently when God does different things.

3. (7-8) Chastening a sign of sonship.

If you endure chastening, God deals with you as with sons; for what son is there whom a father does not chasten? But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons.

a. God deals with you as sons: Many people claim an inability to relate to God as a loving Father, because they have never known a loving human father in their own experience. Yet, even these can still receive the love of God the Father.

i. We have not all known by experience what a model father is, but we do all know by intuition what a good father is. God is that perfect Father, and He has given us that intuition.

b. God deals with you as sons: God's correction is never to punish us, never to make us pay for our sins. That was done once and for all at the cross. His correction is motivated only by His love, not by His justice; He chastens us without anger.

c. If you are without chastening … you are illegitimate and not sons: Those who fancy themselves "beyond" God's chastening mark themselves as illegitimate children of God.

d. God demonstrates His wrath when He ignores our sin, allowing it to pass without correction. His inactivity is never due to ignorance or a lack of initiative, as may be the case with a human father.

4. (9-10) God's chastening is superior to that of human fathers.

Furthermore, we have had human fathers who corrected us, and we paid them respect. Shall we not much more readily be in subjection to the Father of spirits and live? For they indeed for a few days chastened us as seemed best to them, but He for our profit, that we may be partakers of His holiness.

a. We paid them respect: We should be even more submissive and respectful to our Heavenly Father's correction than to an earthly Father's correction.

b. Shall we not much more readily be in subjection to the Father of Spirits and live? Therefore, we must never despise God for His chastening, though it is unpleasant. When we resent it, we consider ourselves virtual equals with God, instead of His children.

i. It is humiliating and bitter to be chastened by an equal, but not by one who is legitimately our superior. Resentment at chastening shows how we see God and how we see ourselves.

c. But He for our profit: Human fathers, even with the best of intention, can only chasten imperfectly, because they lack perfect knowledge. The all-knowing God can chasten us perfectly, with better and more lasting results than even the best earthly father.

5. (11) Look to the result of chastening more than the process of chastening.

Now no chastening seems to be joyful for the present, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it.

a. Afterward it yields the peaceable fruit of righteousness: Our author isn't trying to deny the unpleasant nature of a "heavenly spanking" (no chastening seems to be joyful for the present). But he does want us to look beyond the process to the result.

b. The peaceable fruit of righteousness: Is this fruit evident in your life? The reason why many live a "one-crisis-after-another" life is because they are either blind to God's chastening, or are resisting it. They have not been trained by it, and so the peaceable fruit of righteousness is not evident.

i. They never experience the peaceable fruit of righteousness because they have never been trained by God's chastening.

ii. Trained in the ancient Greek language is a word from the world of athletics; as an athlete is trained by some agony, so are we - as God's "spiritual athletes."

c. God has a purpose for training you. Think of David after being attacked by a lion while just he was just a boy tending the sheep. "Why did God allow such a terrible think to happen to me?" He might of thought. "I barely escaped!" But if only David could see ahead, he would see God had a giant named Goliath he was destined to face, and the battle with the lion prepared him ahead of time. God always has a purpose. We can trust Him.

C. Application: Get strong, get right, get bold, and watch out.

1. (12-13) Get strong.

Therefore strengthen the hands which hang down, and the feeble knees, and make straight paths for your feet, so that what is lame may not be dislocated, but rather be healed.

a. Therefore strengthen the hands which hang down: Almost like a coach or a military officer, the author tells the "troops" to get with it. He has given exhaustive reasons to be strong in the Lord and put off discouragement, so now is the time to do it.

b. The pictures here (strengthened hands and knees, "straight-ahead" feet) speak of readiness to work and move for the Lord. This readiness is first to go when one surrenders to discouragement.

2. (14-17) Get right.

Pursue peace with all people, and holiness, without which no one will see the Lord: looking carefully lest anyone fall short of the grace of God; lest any root of bitterness springing up cause trouble, and by this many become defiled; lest there be any fornicator or profane person like Esau, who for one morsel of food sold his birthright. For you know that afterward, when he wanted to inherit the blessing, he was rejected, for he found no place for repentance, though he sought it diligently with tears.

a. Get right with both men (pursue peace with all men) and with God (and holiness). Discouragement makes us sloppy and unconcerned with our personal relationships.

i. Regarding holiness, we are told without which no one will see the Lord. A lack of holiness is a critical obstacle to a close relationship with God.

b. Lest anyone fall short of the grace of God: We must get right with God's grace. So look diligently to keep both yourself and others from a return to legalism in either outward form or inward attitude that falls short of God's grace, lest any root of bitterness springing up cause trouble.

i. "A bitter root is a root that bears bitter fruit … So it is possible for the seed of bitterness to be sown in a community and, though nothing is immediately apparent, in due time the inevitable fruit appears." (Morris)

ii. Many are corrupted because of bitterness towards someone they feel has wronged them, and they hold on to the bitterness with amazing stubbornness! What they must do is remember the grace of God extended to them, and start extending that grace towards others - loving the undeserving.

iii. A legalistic attitude will always produce a bitterness that defiles many; its emphasis on what we should do for God before what He has done for us in Jesus puts us (and those around us) in a terrible performance trap.

c. Lest there be any fornicator or profane person: Get right with your moral conduct; remember that there are blessings reserved only for the pure in heart: they shall see God (Matthew 5:8).

i. Like Esau, who for one morsel of food sold his birthright: Many Christians today sell a birthright of intimacy with God as cheaply as Esau sold his birthright (Genesis 25:29-34 and 27:30-40).

ii. Though he sought it diligently with tears: Esau's birthright wasn't restored simply because he wished it back. It could never be regained because he despised it.

3. (18-24) Get bold.

For you have not come to the mountain that may be touched and that burned with fire, and to blackness and darkness and tempest, and the sound of a trumpet and the voice of words, so that those who heard it begged that the word should not be spoken to them anymore. (For they could not endure what was commanded: "And if so much as a beast touches the mountain, it shall be stoned or shot with an arrow." And so terrifying was the sight that Moses said, "I am exceedingly afraid and trembling.") But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, to the general assembly and church of the firstborn who are registered in heaven, to God the Judge of all, to the spirits of just men made perfect, to Jesus the Mediator of the new covenant, and to the blood of sprinkling that speaks better things than that of Abel.

a. For you have not come to the mountain that may be touched and that burned with fire: Exodus 19:10-25 explains what it was like when Israel came to Mount Sinai. The mountain was fenced off; there was no trespassing, on pain of death. They were commanded to wash their clothes and abstain from sexual relations. There was thunder, lightning and a thick cloud. There was the sound of a trumpet, calling forth the nation to meet with God. There was more smoke, like a furnace, and earthquakes; then the trumpet sounded long - until Moses spoke, and God Himself answered. God spoke to Israel from Sinai, but warned them in every way possible to stay away.

b. So that those who heard it begged that the word should not be spoken to them anymore: The reaction of Israel was understandable: they were terrified (Exodus 20:18-21). They wanted the experience to stop, not to continue.

i. Did this fear work in promoting holiness among the people of Israel? Did it change the heart of Israel? 40 days later, they worshipped a gold calf, saying it was the god that brought them out of Egypt!

c. But we are in a different place. For you have not come to the mountain: Our relationship with God is not modeled after Israel's experience on Mount Sinai. We come to God's other mountain: Zion, the name of the hill upon which Jerusalem sits.

d. Contrasts between Mount Sinai and Mount Zion.

i. Mount Sinai was marked by fear and terror. Mount Zion is a place of love and forgiveness.

ii. Mount Sinai is in the desert. Mount Zion is the city of the Living God.

iii. Mount Sinai spoke of earthly things. Mount Zion speaks of heavenly things.

iv. At Mount Sinai, only Moses was allowed to draw near to God. At Mount Zion, an innumerable company, a general assembly is invited to draw near.

v. Mount Sinai was characterized by guilty men in fear. Mount Zion features just men made perfect.

vi. At Mount Sinai, Moses was the mediator. At Mount Zion, Jesus is the mediator.

vii. Mount Sinai brings an Old Covenant, which was ratified by the blood of animals. Mount Zion brings a New Covenant, which is ratified by the blood of God's precious Son.

viii. Mount Sinai was all about exclusion, keeping people away from the mountain. Mount Zion is all about invitation.

ix. Mount Sinai is all about Law. Mount Zion is all about grace.

e. But you have come to Mount Zion: The lesson is plain. We shouldn't come to Mount Zion as if we were coming to Mount Sinai. So put away your hesitation and get bold in coming to God!

i. Of course, the idea of the superiority of the New Covenant is also repeated. How could these Jewish Christians even consider going back and preferring the religion of Mount Sinai over the relationship of Mount Zion?

f. The blood of sprinkling that speaks better things than that of Abel: The blood of Abel does not mean the blood he shed in his martyrdom. Rather, it was the blood of the sacrifice he made - the first recorded sacrifice from man to God in the Bible. The blood of Jesus speaks better things than the blood of animal sacrifice, the blood of Abel.

4. (25-29) Watch out.

See that you do not refuse Him who speaks. For if they did not escape who refused Him who spoke on earth, much more shall we not escape if we turn away from Him who speaks from heaven, whose voice then shook the earth; but now He has promised, saying, "Yet once more I shake not only the earth, but also heaven." Now this, "Yet once more," indicates the removal of those things that are being shaken, as of things that are made, that the things which cannot be shaken may remain. Therefore, since we are receiving a kingdom which cannot be shaken, let us have grace, by which we may serve God acceptably with reverence and godly fear. For our God is a consuming fire.

a. See that you do not refuse Him who speaks: If we refuse to get strong, get right, and get bold, we should not remain ignorant of the consequences.

b. They did not escape: There were consequences for rebelling at Mount Sinai. How much more should there be consequences for resisting God's greater work at Zion?

c. Whose voice then shook the earth … Yet once more I shake not only the earth, but also heaven … things which cannot be shaken: God is shaking the present order, and these beleaguered Jewish Christians felt it. But the things of God and the people of God will remain.

d. Since we are receiving a kingdom which cannot be shaken, let us have grace: The kingdom itself will never be shaken. So it behooves us to seize God's unmerited approval in Jesus, helping us to serve God acceptably.

i. Many wrongly argue that "too much" grace gives license and breeds disrespect towards God. Actually, grace gives us reverence and godly fear. Perhaps those who think grace gives them license to sin aren't walking in grace at all!

e. Our God is a consuming fire: Since God is in fact a consuming fire, we do best to come to Him on His terms. These are the terms of unmerited approval in Jesus. He will consume all that is outside of that sphere.

 

Hebrews 13

Living A Positive Christian Life
A. Instructions for body life.

1. (1-3) Express brotherly love.

Let brotherly love continue. Do not forget to entertain strangers, for by so doing some have unwittingly entertained angels. Remember the prisoners as if chained with them; those who are mistreated; since you yourselves are in the body also.

a. Let brotherly love continue: The writer to the Hebrews uses the ancient Greek word philadelphia here. He assumes that there is brotherly love among Christians. He simply asks that it would continue among them.

i. In the ancient Greek language the New Testament was written in, there were four words at hand that we might translate love. Eros was one word for love. It described, as we might guess from the word itself, erotic love. It refers to sexual love. Storge was a second word for love. It refers to family love, the kind of love there is between a parent and child, or between family members in general. Agape is another word for love. It is the most powerful word for love in the New Testament, and is often used to describe God's love towards us. It is a love that loves without changing. It is a self-giving love that gives without demanding or expecting re-payment. It is love so great that it can be given to the unlovable or unappealing. It is love that loves even when it is rejected. Agape love gives and loves because it wants to; it does not demand or expect repayment from the love given - it gives because it loves, it does not love in order to receive. Agape love isn't about feelings, it is about decisions.

ii. But the word for love used in Hebrews 13:1 is philadelphia, coming from the root philia. This ancient Greek word speaks of a brotherly friendship and affection. It is the love of deep friendship and partnership. There should always be plenty of this kind of love among Christians, and it should continue.

b. Do not forget to entertain strangers: Hospitality is an important virtue, and often it is commanded of Christians and leaders (Romans 12:10-13; 1 Timothy 3:2; Titus 1:7-8; 1 Peter 4:9). In the ancient world, "motels," where they did exist, were notorious for immorality. It was important for traveling Christians to find open homes from other Christians. This was simply a practical way to let brotherly love continue.

i. Because of the free offer of hospitality, Christians had to watch out for people just masquerading as Christians so they could leech off the generosity of God's people. As time went on, Christian leaders taught their people how to recognize these kind of deceivers.

ii. The Didache was an early church "ministry manual," written perhaps somewhere between 90 and 110 A.D. It has this to say about how to tell if a false prophet is abusing the hospitality of those in the church:

Let every apostle that comes to you be received as the Lord. But he shall not remain except one day; but if there be need, also the next; but if he remains three days, he is a false prophet. And when the apostle goes away, let him take nothing but bread … but if he asks for money, he is a false prophet. And every prophet that speaks in the Spirit you shall neither try nor judge; for every sin shall be forgiven, but this one sin shall not be forgiven. But not everyone that speaks in the Spirit is a prophet; but only if he holds the ways of the Lord. Therefore from their ways shall the false prophet and the true prophet be known. (From The Ante-Nicean Fathers, Volume 7, page 380).

c. Strangers: The point is that we do this for other Christians who are strangers to us. If you invite your best friends over for lunch, that is wonderful - but it doesn't fulfill this command. A wonderful way to fulfill this command is to meet and befriend strangers at church, and to entertain them with hospitality.

i. The ancient Greek word for hospitality (used in passages like Romans 12:13) is literally translated, "love for strangers." Brotherly love means love for all our brothers and sisters in Jesus, not just those who are currently our friends.

d. For by so doing some have unwittingly entertained angels: When we are hospitable to others, we really welcome Jesus (Matthew 25:35), and perhaps angels. Abraham (Genesis 18:1-22) and Lot (Genesis 19:1-3) are examples of those who unwittingly entertained angels.

e. Remember the prisoners as if chained with them: Prisoners here probably has first reference to those imprisoned for the sake of the Gospel. But it can also be extended to all that are in prison. This is just another way to let brotherly love continue.

2. (4) Honor marital love.

Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge.

a. The bed undefiled: The Bible strictly condemns sex outside of the marriage commitment (fornicators and adulterers God will judge). But the Bible celebrates sexual love within the commitment of marriage, as in The Song of Solomon.

i. "Fornication and adultery are not synonymous in the New Testament: adultery implies unfaithfulness by either party to the marriage vow, while the word translated "fornication" covers a wide range of sexual irregularities." (Bruce)

b. Marriage is honorable among all, and the bed undefiled: Perhaps through a past of sexual sin, many people have a difficult time really believing that the marriage bed is undefiled. Guilt and sexual hang-ups are appropriate to extra-marital sex, but not in marital sex. But this is where the guilt and sexual hang-ups often exist, and where they most frequently cause trouble.

i. The enemy of our souls wants to do everything he can to encourage sex outside of the marriage bed, and he wants to do everything he can to discourage sex inside the marriage bed. We need to recognize this strategy and not give it a foothold among us.

c. Though God allows real freedom in the variety of sexual expression in marriage, all must be done with a concern for the other's needs and in love (1 Corinthians 7:2-5 and Ephesians 5:21-33).

3. (5-6) Learn contentment over covetousness.

Let your conduct be without covetousness; be content with such things as you have. For He Himself has said, "I will never leave you nor forsake you." So we may boldly say: "The LORD is my helper; I will not fear. What can man do to me?"

a. Let your conduct be without covetousness; be content: Covetousness is the opposite of contentment. Often covetousness and greed are excused or even admired in today's culture, and are simply called "ambition."

b. Paul had the right idea in Philippians 4:11-13: Not that I speak in regard to need, for I have learned in whatever state I am, to be content: I know how to be abased, and I know how to abound. Everywhere and in all things I have learned both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ who strengthens me. Contentment has much more to do with what you are on the inside rather than what you have.

i. Someone asked millionaire Bernard Baruch, "How much money does it take for a rich man to be satisfied?" Baruch answered, "Just a million more than he has."

c. So we may boldly say: "The LORD is my helper." Real contentment comes only when we trust in God to meet our needs and to be our security. It is amazing that we are often more likely to put security and find contentment in things far less reliable and secure than God Himself!

4. (7) Follow your leaders.

Remember those who rule over you, who have spoken the word of God to you, whose faith follow, considering the outcome of their conduct.

a. Remember those who rule over you: We are told to recognize and follow godly leadership in the body of Christ, leadership that is shown to be legitimate by faithfulness to the word of God and by godly conduct.

i. Paul advised Timothy along the same lines: Take heed to yourself and to the doctrine. Continue in them, for in doing this you will save both yourself and those who hear you. (1 Timothy 4:16)

b. Such leaders should be recognized (remember those) and followed. Just as much as a church needs godly leaders, it also needs godly followers.

B. Instructions in worship.

1. (8) The enduring principle: Jesus Christ is the same yesterday, today, and forever.

Jesus Christ is the same yesterday, today, and forever.

a. Jesus Christ is the same: The unchanging nature (which theologians call immutability) of Jesus Christ could be inferred from His deity, even if it were not explicitly stated. God doesn't change over the ages, so neither does Jesus, who is God.

b. His unchanging nature provides a measure for all Christian conduct, particularly in the word and in worship. We should not expect something completely "new" as if it were from a "new Jesus." The nature of Jesus as it is revealed in the Bible is the same nature of Jesus that should be seen in the church today.

2. (9-14) Following the rejected Jesus.

Do not be carried about with various and strange doctrines. For it is good that the heart be established by grace, not with foods which have not profited those who have been occupied with them. We have an altar from which those who serve the tabernacle have no right to eat. For the bodies of those animals, whose blood is brought into the sanctuary by the high priest for sin, are burned outside the camp. Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate. Therefore let us go forth to Him, outside the camp, bearing His reproach. For here we have no continuing city, but we seek the one to come.

a. Do not be carried about with various and strange doctrines: There has never been a shortage of various and strange doctrines in the church. The ones specifically in mind here seem to deal with a return to Mosaic ceremonies and laws that were fulfilled in Jesus.

b. For it is good that the heart be established by grace: Our hearts will only be established by grace. We are established by an understanding and appropriation of God's undeserved approval of us, and not by an assumed approval gained through keeping a list of rules (not with foods which have not profited those who have been occupied with them).

c. We have an altar from which those who serve the tabernacle have no right to eat: These Jewish Christians had probably been branded as illegitimate by other Jews because they did not continue the Levitical system. But the writer to the Hebrews insists that we have an altar, and it is an altar that those who insist on clinging to the Levitical system have no right to.

i. Essentially, our altar is the cross - the centerpiece of the Christian gospel and understanding (1 Corinthians 1:18-24; 2:1-5).

d. Jesus … suffered outside the gate. Therefore let us go forth to Him, outside the camp, bearing His reproach: If our Savior was rejected and His sacrifice (performed at the cross, our altar) was branded illegitimate, what better do we expect? Identifying with Jesus often means bearing His reproach, the very thing many are quite unwilling to do.

i. Outside the camp: The camp referred to is institutional Judaism, which had rejected Jesus and Christianity. Though these Christians from Jewish backgrounds had been raised to consider everything outside the camp as unclean and evil, they must follow Jesus there.

e. For here we have no continuing city, but we seek the one to come: The difficult job of bearing His reproach is easier when we remember that the city or society we are cast out of is only temporary. We seek, and belong to, the permanent city yet to come.

3. (15-16) Our sacrifice.

Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name. But do not forget to do good and to share, for with such sacrifices God is well pleased.

a. Therefore by Him let us continually offer the sacrifice of praise to God: Because we do have an altar (the cross) and we do have a High Priest (Jesus), we should always offer sacrifices. But they are not the bloody sacrifices of the old covenant, but the sacrifice of praise, the fruit of our lips.

i. The writer to the Hebrews spells out several essentials for proper praise.

- Praise that pleases God is offered by Him, that is, by Jesus Christ, on the ground of His righteousness and pleasing God.
- Praise that pleases God is offered continually, so that we are always praising Him.
- Praise that pleases God is a sacrifice of praise, in that it may be costly or inconvenient.
- Praise that pleases God is the fruit of our lips, more than just thoughts directed towards God. It is spoken out unto the Lord, either is prose or in song. "What proceeds from the lips is regarded as fruit, which reveals the character of its source, as the fruit of a tree reveals the nature of the tree." (Guthrie)
b. But do not forget to do good and to share, for with such sacrifices God is well pleased: Praise is not the only sacrifice that pleases God. We also perform sacrifice that pleases God when we do good and share. Praise and worship are important, but the Christian's obligation do not end there.

4. (17) Follow your leaders.

Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you.

a. Obey those who rule over you, and be submissive: We are to be submissive to the leaders God has given us (assuming they have the character mentioned in Hebrews 13:7). We are simply told to obey those who rule over us. When speaking on the authority of God's Word, leaders do have a right to tell us how to live and walk after God.

i. Sadly, many have taken the idea of submission to leaders in the church much too far; the "Shepherding Movement" was a clear example of this kind of abuse (which many seem to welcome, wanting someone else to be responsible for their lives). "A teacher should teach us to submit to God, not to himself." (Chuck Smith)

b. As those who must give account: Why should we obey and submit to our leaders? Because God has put them in a place of responsibility and accountability over us. Of course, this does not relieve individual responsibility, but it puts an additional accountability and responsibility to leaders.

c. Let them do so with joy and not with grief, for that would be unprofitable for you: Cooperative conduct is not only a joy to leaders, but it is profitable for the whole body. It is for our own sake that we should obey and submit to God-appointed leaders.

C. Concluding remarks.

1. (18-19) A request for prayer.

Pray for us; for we are confident that we have a good conscience, in all things desiring to live honorably. But I especially urge you to do this, that I may be restored to you the sooner.

a. Pray for us: The writer to the Hebrews considered it important that others pray for him. We all need and should welcome the prayers of others.

i. In the grammar of the ancient Greek language, pray is in the present imperative verb tense. It looks for continuous activity and implies that they had already been praying for him.

b. That I may be restored to you the sooner: There were obstacles preventing the writer from being reunited with his readers. He knew that prayer could remove those obstacles.

i. I especially urge you to do this: As far as the writer to the Hebrews is concerned, their prayers will determine if and when he is reunited with them. This shows how seriously he regarded their prayers for him.

2. (20-21) A blessing is pronounced.

Now may the God of peace who brought up our Lord Jesus from the dead, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you complete in every good work to do His will, working in you what is well pleasing in His sight, through Jesus Christ, to whom be glory forever and ever. Amen.

a. This is a blessing in the style of the priestly blessing of Numbers 6:22-27: The LORD bless you and keep you; the LORD make His face shine upon you, and be gracious to you; the LORD lift up His countenance upon you, and give you peace.

b. In this blessing, God is first recognized in His attributes: peace, power (brought up our Lord Jesus from the dead), loving care (that great Shepherd), and ever giving love (the blood of the everlasting covenant).

i. The idea of the everlasting covenant has been taken to express the covenant that existed before the foundation of the world between the Persons of the Godhead, working together for the salvation of man. Other passages which may speak to this everlasting covenant are Revelation 13:8, Ephesians 1:4, and 2 Timothy 1:9.

ii. Some, however, simply take the everlasting covenant as another name for the New Covenant.

c. Then, the desire for blessing is expressed: complete in every good work, God's working in you, and all through Jesus Christ.

3. (22-25) Conclusion to the letter to the Hebrews.

And I appeal to you, brethren, bear with the word of exhortation, for I have written to you in few words. Know that our brother Timothy has been set free, with whom I shall see you if he comes shortly. Greet all those who rule over you, and all the saints. Those from Italy greet you. Grace be with you all. Amen.

a. Bear with the word of exhortation, for I have written to you in few words: The writer to the Hebrews reminds us of his purpose. His desire was to write a word of exhortation, that would encourage discouraged Christians, both then and now.

i. In Acts 13:15, the phrase word of exhortation is used to refer to a sermon. Perhaps the writer to the Hebrews means in Hebrews 13:22 that he has given his readers a written sermon.

b. Know that our brother Timothy has been set free, with whom I shall see you if he comes shortly: These final words give us a few tantalizing hints of the writer's identity. But these words only tells us that the writer knew Timothy, and that he planned to visit his readers soon. It also tells us that his readers were based in Italy (Those from Italy greet you), probably in the city of Rome.

c. Grace be with you all: This is a fitting end for a book that documents the passing of the Old Covenant and the institution of the New Covenant. Grace be with you all indeed, under what God has given through the superior Savior, Jesus Christ! Amen

 

James 1

A Living Faith in Trials and Temptations
A. Trials and wisdom.

1. (1) Greetings from James.

James, a bondservant of God and of the Lord Jesus Christ, To the twelve tribes which are scattered abroad: Greetings.

a. James: There are several men named James mentioned in the New Testament, but reliable tradition assigns this book to the one called James the Just - the half-brother of Jesus (Matthew 13:155), and brother of Jude (Jude 1), who led the church in Jerusalem (Acts 15:13).

i. Other men named James include:

- James, brother of John and son of Zebedee, the first apostle martyred, also known as James the Less (Matthew 10:2, Mark 15:40, Acts 12:2).
- James the son of Alphaeus, another of the twelve disciples (Matthew 10:3).
- James, the father of the "other" apostle Judas (Luke 6:16).
ii. An early history of the church says that James was such a man of prayer that his knees had large, thick calluses, making them look like the knees of a camel. It also says that James was martyred in Jerusalem by being pushed from a high point of the temple. Yet the fall did not kill him and on the ground he was beaten to death as he prayed for his attackers.

b. A bondservant of God and of the Lord Jesus Christ: Knowing that this James was the half-brother of Jesus makes his self-introduction all the more significant. He does not proclaim himself "the brother of Jesus", but only a bondservant of God and of the Lord Jesus Christ. Jesus was not only James' brother; more importantly, Jesus was his Lord.

i. Bondservant is an important word. It translates the ancient Greek word doulos: "A slave, a bondservant, one who is in a permanent relation of servitude to another … Among the Greeks, with their strong sense of personal freedom, the term carried a degrading connotation." (Hiebert)

ii. Lord is an important word. It translates the ancient Greek word kurios. It means that James considered Jesus God. "Hellenistic Jews used Kurios as a name for God; the non-use of the article gains in significance when it is remembered that o Kurios, 'Dominus,' was a title given to the early Roman Emperors in order to express their deity." (Oesterley in Expositor's)

c. To the twelve tribes: What James means by the reference to the twelve tribes is difficult to understand. Is James writing a letter just to Christians from a Jewish background, or to all Christians? Certainly, this letter applies to all Christians. Probably, James wrote his letter before Gentiles were brought into the church, or before Gentile Christians emerged in any significant number.

i. The twelve tribes is a Jewish figure of speech that sometimes referred to the Jewish people as a whole (Matthew 19:28; Acts 26:7).

ii. Which are scattered abroad: At this time, the Jewish people were scattered all over the world. There were Christian communities among almost every Jewish community throughout the world. Regarding the extent of the dispersion, Josephus wrote: "There is no city, no tribe, whether Greek or barbarian, in which Jewish law and Jewish customs have not taken root." (Cited in Barclay)

iii. Since this was written for the body of Christians as it existed at that time, this is a letter for us today. Some people have thought that the book of James isn't important for Christians, and some have quoted Martin Luther's famous estimation of James as "a letter full of straw." But Luther's remark should be understood in its context. His intention was to observe that there was little or nothing in James preaching the gospel of justification by faith alone. In another place he wrote of the book of James, "I think highly of the epistle of James, and regard it as valuable … It does not expound human doctrines, but lays much emphasis on God's law." (Cited in Barclay)

iv. Martin Luther knew and taught exactly what the book of James teaches. The following is from his preface to Romans regarding saving faith: O it is a living, busy active mighty thing, this faith. It is impossible for it not to be doing good things incessantly. It does not ask whether good works are to be done, but before the question is asked, it has already done this, and is constantly doing them. Whoever does not do such works, however, is an unbeliever. He gropes and looks around for faith and good works, but knows neither what faith is nor what good works are. Yet he talks and talks, with many words, about faith and good works. (cited in Moo)

v. In many ways, we listen to the book of James because it echoes the teaching of Jesus. There are at least fifteen allusions to the Sermon on the Mount in James. A man who knew the teaching of Jesus and took it seriously wrote this letter.

d. Greetings: The salutation Greetings was the customary Greek way of opening a letter. Paul never used it; he preferred to salute his readers with the words grace and peace. But here, James uses this more customary salutation.

2. (2-4) Patient endurance in trials.

My brethren, count it all joy when you fall into various trials, knowing that the testing of your faith produces patience. But let patience have its perfect work, that you may be perfect and complete, lacking nothing.

a. Count it all joy when you fall into various trials: James regards trials as inevitable. He says when, not if you fall into various trials. At the same time, trials are occasions for joy, not discouraged resignation. We can count it all joy in the midst of trials, because they are used to produce patience.

i. Patience is the ancient Greek word hupomone. This word does not describe a passive waiting, but an active endurance. It isn't so much the quality that helps you sit quietly in the doctor's waiting room as it is the quality that helps you finish a marathon.

ii. The ancient Greek word hupomone comes from hupo (under) and meno (to stay, abide, remain). At its root, it means to remain under. It has the picture of someone under a heavy load and resolutely staying there instead of trying to escape. The philosopher Philo called hupomone "the queen of virtues." (Cited in Hiebert) The Greek commentator Oesterley said this word patience described "the frame of mind which endures."

b. Knowing that the testing of your faith produces patience: Faith is tested through trials, not produced by trials. Trials reveal what faith we do have, not because God doesn't know how much faith we have, but to make our faith evident to ourselves and those around us.

i. If trials do not produce faith, what does? Romans 10:17 tells us: So then faith comes by hearing, and hearing by the word of God. Faith is built in us as we hear and understand and trust in God's word.

c. Produces patience: Trials don't produce faith, but when trials are received with faith, it produces patience. But patience is not inevitably produced in times of trial. If difficulties are received in unbelief and grumbling, trials can produce bitterness and discouragement. This is why James exhorts us to count it all joy. Counting it all joy is faith's response to a time of trial.

i. "It is occasionally asserted that James asks his readers to enjoy their trials … He did not say that they must feel it all joy, or that trials are all joy." (Hiebert)

d. But let patience have its perfect work, that you may be perfect and complete, lacking nothing: The work of patient endurance comes slowly, and must be allowed to have full bloom. Patient endurance is a mark of the person who is perfect and complete, lacking nothing.

3. (5-8) How to receive the wisdom you need from God.

If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him. But let him ask in faith, with no doubting, for he who doubts is like a wave of the sea driven and tossed by the wind. For let not that man suppose that he will receive anything from the Lord; he is a double-minded man, unstable in all his ways.

a. If any of you lacks wisdom: Trials are a necessary season to seek wisdom from God. We often didn't know we needed wisdom until our trial. Once in a time of trial, we need to know if a particular trial is something God wants us to eliminate by faith or persevere in by faith. This requires wisdom.

i. In trials, we need wisdom a lot more than we need knowledge. Knowledge is raw information, but wisdom knows how to use it. Someone has said that knowledge is the ability to take things apart, but wisdom is the ability to put things together.

b. Let him ask of God: To receive wisdom, we simply ask of God - who gives wisdom generously (liberally), and without despising our request (without reproach).

i. Without reproach: "This is added, lest any one should fear to come too often to God … for he is ready ever to add new blessings to former ones, without any end or limitation." (Calvin) Knowing God's generosity, that He never despises or resents us for asking for wisdom, should encourage us to ask Him often. We need to understand that He is the God of the open hand, not the god of the clenched fist.

ii. When we want wisdom, the place to begin is in the Bible. The place to end is in the Bible. True wisdom will always be consistent with God's word.

c. But let him ask in faith: Our request for wisdom must be made like any other request - in faith, without doubting God's ability or desire to give us His wisdom.

i. This shows the kind of heart we need in seeking God's wisdom from the Scriptures: a heart that believes God's word, and believes it speaks to us today.

d. With no doubting … let not that man suppose that he will receive anything from the Lord: The one who doubts and lacks faith should not expect to receive anything from the Lord. This lack of faith and trust in God also shows that we have no foundation, being unstable in all our ways.

e. A double-minded man, unstable in all his ways: To ask God, but to ask Him in a doubting way, shows that we are double-minded. If we had no faith, we would never ask at all. If we had no unbelief, we would have no doubting. To be in the middle ground between faith and unbelief is to be double-minded.

i. The man who came to Jesus and said Lord, I believe; help my unbelief (Mark 9:24) was not double-minded. He wanted to believe, and declared his belief. His faith was weak, but it wasn't tinged with a double-minded doubt.

4. (9-11) Encouragement for those affected by trials.

Let the lowly brother glory in his exaltation, but the rich in his humiliation, because as a flower of the field he will pass away. For no sooner has the sun risen with a burning heat than it withers the grass; its flower falls, and its beautiful appearance perishes. So the rich man also will fade away in his pursuits.

a. Let the lowly brother glory in his exaltation: As much as it is appropriate for the lowly to rejoice when they are lifted up by God, so it is appropriate (but far more difficult) for the high (the rich) to rejoice when they are brought to humiliation by trials.

i. "As the poor brother forgets all his earthly poverty, so the rich brother forgets all his earthly riches. By faith in Christ the two are equals." (Hiebert, citing Lenski)

b. Because as a flower of the field he will pass away: Trials serve to remind the rich and the high that though they are comfortable in this life, it is still only this life, which fades as the grass grows brown and the flowers fade away.

i. In the land of Israel, there are a variety of beautiful flowers that spring to life when the rains come, but they last for only a short time before withering away. On the scale of eternity, this is how quickly the rich man also will fade away in his pursuits.

ii. The riches of this world will certainly fade away - but James says that the rich man also will fade away. If we put our life and our identity into things that fade away, we will fade away also. How much better to put our life and our identity into things that will never fade! If a man is only rich in this world, when he dies, he leaves his riches. But if a man is rich before God, when he dies he goes to his riches!

B. Living for the Lord in times of temptation.

1. (12) A blessing for those who endure temptation.

Blessed is the man who endures temptation; for when he has been approved, he will receive the crown of life which the Lord has promised to those who love Him.

a. Blessed is the man: This sounds like one of Jesus' Beatitudes from the Sermon on the Mount (Matthew 5-7). In those great statements of blessing, Jesus wasn't finished telling us how we can be blessed. Here, we learn we can be blessed as we endure temptation.

b. Who endures temptation: Temptation is one of the various trials (James 1:2) we face. As we persevere through temptation, we are approved, and will be rewarded as the work of God in us is evident through our resistance of temptation.

c. The crown of life which the Lord has promised reminds us that it really is worth it to endure under the temptations we face. Our steadfastness will be rewarded as we demonstrate our love for Jesus (to those who love Him) by resisting temptation.

2. (13-16) How temptation comes.

Let no one say when he is tempted, "I am tempted by God"; for God cannot be tempted by evil, nor does He Himself tempt anyone. But each one is tempted when he is drawn away by his own desires and enticed. Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death. Do not be deceived, my beloved brethren.

a. Let no one say when he is tempted, "I am tempted by God": Temptation does not come from God. Though He allows it, He Himself does not entice us to evil, though God may test our faith without a solicitation to evil (nor does He Himself tempt anyone).

i. James knew that most people have an evil tendency to blame God when they find themselves in trials. But by His very nature, God is unable to either be tempted (in the sense we are tempted, as James will explain), nor can He Himself tempt anyone.

ii. We should remember that the pagan gods of ancient times were well acquainted with evil, and sinned often themselves. But the true God, the God of the Bible cannot be tempted by evil.

b. Each one is tempted when he is drawn away by his own desires and enticed: God doesn't tempt us. Instead, temptation comes when we are drawn away by our own fleshly desires and enticed - with the world and the devil providing the enticement.

i. Satan certainly tempts us. But the only reason temptation has a hook in us is because of our own fallen nature, which corrupts our God-given desires. We often give Satan too much credit for his tempting powers, and fail to recognize that we are drawn away by our own desires.

ii. Some who like to emphasize the sovereignty of God say that God is responsible for all things. But God is never the one responsible for man's sin and damnation. "When Scripture ascribes blindness or hardness of heart to God, it does not assign to him the beginning of the blindness, nor does it make him the author of sin, so as to ascribe to him the blame." (Calvin) Calvin also wrote, "Scripture asserts that the reprobate are delivered up to depraved lusts; but is it because the Lord depraves or corrupts their hearts? By no means; for their hearts are subjected to depraved lusts, because they are already corrupt and vicious." God is never the one responsible for the sin or damnation of any man.

c. When desire has conceived, it gives birth to sin: Springing forth from corrupt desire is sin. Springing forth from sin is death. This progression to death is an inevitable result that Satan always tries to hide from us, but we should never be deceived about.

i. Satan's great strategy in temptation is to convince us that the pursuit of our corrupt desires will somehow produce life and goodness for us. If we remembered that Satan only comes to steal, and to kill, and to destroy (John 10:10), then we would resist the deceptions of temptation more easily.

3. (17-18) God's goodness stands in contrast to the temptations we face.

Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning. Of His own will He brought us forth by the word of truth, that we might be a kind of firstfruits of His creatures.

a. Every good gift and every perfect gift is from above: From our own fallen natures and from those who would entice us, we expect no true goodness. But every good and every perfect gift comes from God the Father in heaven.

i. Of course, the ultimate goodness of any gift must be measured on an eternal scale. Something that may seem to be only good (such as winning a lottery) may in fact be turned to our destruction.

b. With whom there is no variation or shadow of turning: God's goodness is constant. There is no variation with Him. Instead of shadows, God is the Father of lights. In the ancient Greek grammar, James actually wrote "the Father of the lights." The specific lights are the celestial bodies that light up the sky, both day and night. The sun, moon, and stars never "turn off," even when we can't see them. Even so, there is never a shadow with God.

i. This means that God never changes. Among modern theologians, there are some that are taken with something called process theology, which says that God is "maturing" and "growing" and "in process" Himself. But the Bible says that there is no variation or shadow of turning with God.

c. Of His own will He brought us forth by the word of truth, that we might be a kind of firstfruits of His creatures: We can see God's goodness in our salvation, as He initiated our salvation of His own will, and brought us forth to spiritual life by His word of truth, that we might be to His glory as firstfruits of His harvest.

i. James may be speaking of his own generation of believers when he calls them firstfruits. Some have speculated on this even more, saying that James has in mind a wider redemption among unknown creatures of God, of which we are the firstfruits of that wider redemption.

4. (19-20) Standing firm against unrighteous anger.

So then, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath; for the wrath of man does not produce the righteousness of God.

a. Slow to wrath; for the wrath of man does not produce the righteousness of God: In light of the nature of temptation and the goodness of God, we must take special care to be slow to wrath, because our wrath does not accomplish the righteousness of God. Our wrath almost always simply defends our own agenda.

b. Let every man be swift to hear, slow to speak, slow to wrath: We can learn to be slow to wrath by first learning to be swift to hear and slow to speak. So much of our anger and wrath comes from being self-centered not others-centered. Swift to hear is a way to be others-centered. Slow to speak is a way to be others-centered.

5. (21) Standing firm against the lusts of the flesh.

Therefore lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted word, which is able to save your souls.

a. Filthiness and overflow of wickedness probably has in mind an impure manner of living. In light of the nature of temptation and the goodness of God, we are to lay aside all impurity, putting them far from us.

b. Receive with meekness the implanted word: In contrast to an impure manner of living, we should receive (doing it with meekness, a teachable heart) the implanted word of God. This word is able to save us, both in our current situation and eternally. The purity of God's word will preserve us in an impure age.

6. (22-25) How to receive the word of God.

But be doers of the word, and not hearers only, deceiving yourselves. For if anyone is a hearer of the word and not a doer, he is like a man observing his natural face in a mirror; for he observes himself, goes away, and immediately forgets what kind of man he was. But he who looks into the perfect law of liberty and continues in it, and is not a forgetful hearer but a doer of the work, this one will be blessed in what he does.

a. But be doers of the word, and not hearers only: We must receive God's word as doers, not merely hearers. To take comfort in the fact you have heard God's word when you haven't done it is to deceive yourself.

i. In the ancient world, it was common for people to hear a teacher. But if you followed the teacher and tried to live what he said, you were called a disciple of that teacher. Jesus is looking for disciples - doers, not just hearers.

ii. Jesus used this same point to conclude His great Sermon on the Mount. He said that the one who heard the word without doing it was like a man who built his house on the sand, but the one who heard God's word and did it was like a man whose house was built on a rock and could withstand the inevitable storms of life and eternity. (Matthew 7:24-27)

b. He is like a man observing his natural face in a mirror; for he observes himself, goes away, and immediately forgets what kind of man he was: The one who only hears God's word, without doing it, has the same sense and stability as a man who looks into a mirror and immediately forgets what he saw. The information he received did not do any good in his life.

i. Observing his natural face: The ancient Greek word translated observing has the idea of a careful scrutiny. By application, James is referring to people give a careful scrutiny of God's word; they may be regarded as real Bible experts. But it still doesn't result in doing.

ii. A healthy person looks in the mirror to do something, not just to admire the image. Even so, a healthy Christian looks into God's word to do something about it, not just to store up facts that he will not use.

c. But he who looks into the perfect law of liberty and continues in it … this one will be blessed in what he does: But if we study the word of God intently, and do it (continue in it), then we will be blessed.

i. He who looks into the perfect law of liberty: In the ancient Greek language, the word for looks into speaks of a penetrating examination, so that a person will even bend over to get a better look. Though James stresses doing, he does not neglect studying God's word either. We should look into God's word.

ii. The perfect law of liberty: This is a wonderful way to describe the word of God. In the New Covenant, God reveals to us a law, but it is a law of liberty, written on our transformed hearts by the Spirit of God.

7. (26-27) Examples of what it means to be a doer of the word of God.

If anyone among you thinks he is religious, and does not bridle his tongue but deceives his own heart, this one's religion is useless. Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world.

a. If anyone among you thinks he is religious: Real religion is not shown by hearing the word, but by doing it. One way to do God's word is to bridle the tongue.

i. Thinks he is religious: In the ancient Greek language, religious is a word that is never used in a positive sense in the New Testament. James uses it here of someone who is religious, but not really right with God, and it is evident because he does not bridle his tongue.

b. This one's religion is useless: Your walk with God is useless if it does not translate into the way you live and the way you treat others. Many are deceived in their own heart regarding the reality of their walk with God.

c. To visit orphans and widows in their trouble, and to keep oneself unspotted from the world: A real walk with God shows itself in simple, practical ways. It helps the needy, and keeps itself unstained by the world's corruption.

i. Pure and undefiled religion before God: There is a great deal of pure and undefiled religion in the sight of man that is not pure and undefiled religion before God.

d. Unspotted from the world: From the book of Genesis, Lot is an example of a man who was spotted by the world. He started living towards Sodom, disregarding the spiritual climate of the area because of the prosperity of the area. Eventually he moved to the wicked city and became a part of the city's leadership. The end result was that Lot lost everything - and was saved as by the skin of his teeth.

 

James 2

A Living Faith in the Life of the Church
A. Partiality and discrimination in the family of God.

1. (1) The principle established.

My brethren, do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality.

a. The glorious faith we have, the faith of our Lord Jesus Christ, should never be associated with partiality (discrimination). The Lord of glory Himself shows no partiality (Deuteronomy 10:17, Acts 10:34), so neither should those who put their trust in Him.

b. We do well to remember that James wrote to a very "partial" age, filled with prejudice and hatred based on class, ethnicity, nationality, and religious background. In the ancient world people were routinely and permanently categorized because they were Jew or Gentile, slave or free, rich or poor, Greek or barbarian, or whatever.

i. A significant aspect of the work of Jesus was to break down these walls that divided humanity, and to bring forth one new race of mankind in Him (Ephesians 2:14-15).

c. The unity and openness of the early church was an astonishment to the ancient world. But this unity didn't come automatically. As this command from James shows, the apostles had to teach the early church to never hold the faith of our Lord Jesus Christ … with partiality.

2. (2-4) An example of the kind of partiality that has no place among Christians.

For if there should come into your assembly a man with gold rings, in fine apparel, and there should also come in a poor man in filthy clothes, and you pay attention to the one wearing the fine clothes and say to him, "You sit here in a good place," and say to the poor man, "You stand there," or, "Sit here at my footstool," have you not shown partiality among yourselves, and become judges with evil thoughts?

a. If there should come into your assembly: In the ancient Greek, the word assembly is literally synagogue, the name of the meeting place for Jews. The fact that James calls a Christian meeting place a synagogue shows that he wrote before Gentiles were widely received into the church. At the time James wrote, most all Christians came from a Jewish heritage. This is the only place in the New Testament where an assembly of Christians is clearly called a synagogue.

i. "Till the final rift between Judaism and Christianity both Christian and non-Christian Jews used, at least often, the same word for their sacred meeting-place." (Adamson)

b. A man with gold rings: This showed the man was rich. "In Roman society the wealthy wore rings on their left hand in great profusion. A sign of wealth, rings were worn with great ostentation. There were even shops in Rome where rings could be rented for special occasions." (Hiebert)

c. Have you not shown partiality among yourselves, and become judges with evil thoughts? To favor the rich man over the poor man in the way James describes shows a deep carnality among Christians.

i. It shows that we care more for the outward appearance than we do upon the heart. For the Lord does not see as man sees; for man looks at the outward appearance, but the LORD looks at the heart (1 Samuel 16:7). God looks at the heart, and so should we.

ii. It shows that we misunderstand who is important and blessed in the sight of God. When we assume that the rich man is more important to God, or more blessed by God, we put too much value in material riches.

iii. It shows a selfish streak in us. Usually we favor the rich man over the poor man because we believe we can get more from the rich man. He can do favors for us that the poor man can't.

3. (5-7) Man's partiality rarely agrees with God's heart.

Listen, my beloved brethren: Has God not chosen the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him? But you have dishonored the poor man. Do not the rich oppress you and drag you into the courts? Do they not blaspheme that noble name by which you are called?

a. Has God not chosen the poor of this world to be rich in faith and heirs of the kingdom: Though it is easy for man to be partial to the rich, God isn't partial to them. In fact, since riches are an obstacle to the kingdom of God (Matthew 19:24), there is a sense in which the poor of this world are specially blessed by God.

i. They are chosen … to be rich in faith because the poor of this world simply have more opportunities to trust God. Therefore they may be far more rich in faith than the rich man.

ii. They are chosen … heirs of the kingdom, because Jesus said that being rich made it harder to enter into the kingdom of heaven (Matthew 19:24).

b. Has not God chosen: In the sense that the poor more readily respond to God in faith, having fewer obstacles to the kingdom, we can see how God has chosen the poor. "Church history demonstrates that comparatively more poor people than rich have responded to the gospel." (Hiebert)

i. When we choose people by what we can see on the surface, we miss the mind of God. Remember that Judas appeared to be much better leadership material than Peter.

ii. Of course, God has not only chosen the poor. But we may say that He has chosen the poor first, in the sense Paul speaks of in 1 Corinthians 1:26: For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called. Calvin also writes regarding God's choice of the poor: "Not indeed alone, but he wished to begin with them, that he might beat down the pride of the rich."

c. Do not the rich oppress you and drag you into the courts? James reminds his readers that the rich often sin against them, often because the love of money is the root of kinds of evil (1 Timothy 6:10). For this reason alone, the rich are not worthy of the partiality often shown to them.

4. (8-9) Partiality is condemned by the Scriptures.

If you really fulfill the royal law according to the Scripture, "You shall love your neighbor as yourself," you do well; but if you show partiality, you commit sin, and are convicted by the law as transgressors.

a. If you really fulfill the royal law according to the Scripture: James anticipates that some of his readers might defend their partiality to the rich as simply loving him as their neighbor in obedience to the law.

b. If you show partiality, you commit sin: The problem isn't that you are nice to the rich. The problem is that you show partiality to the rich, and are not nice to the poor man! So you can't excuse your partiality by saying, "I'm just fulfilling the command to love my neighbor as myself."

c. The royal law: Our God is a great King, and His law is a royal law. Our King Jesus put special emphasis on this command (Matthew 22:36-40) from the Old Testament (Leviticus 19:18). James is reminding us that the poor man is just as much our neighbor as the rich man is.

5. (10-13) The serious matter of obeying all of God's commands.

For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all. For He who said, "Do not commit adultery," also said, "Do not murder." Now if you do not commit adultery, but you do murder, you have become a transgressor of the law. So speak and so do as those who will be judged by the law of liberty. For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment.

a. Whoever shall keep the whole law, and yet stumble in one point, he is guilty of all: James here guards us against a selective obedience, the sort that will pick and choose which commands of God should be obeyed and which could be safely disregarded.

i. We can't say, "I like God's command against murder, so I'll keep that one. But I don't like His command against adultery, so I will disregard it." God cares about the whole law.

ii. The whole law must be kept if one will be justified by the law. One ancient Rabbi taught: "If a man perform all the commandments, save one, he is guilty of all and each; to break one precept is to defy God who commanded the whole." (Adamson)

b. So speak and so do as those who will be judged by the law of liberty: We are under the law of liberty. It has liberty, yet it is still a law that must be obeyed and that we will be judged by at the judgment seat of Christ (2 Corinthians 5:10).

c. For judgment is without mercy to the one who has shown no mercy: As those who will be judged by the law of liberty, we should always show mercy to others by refraining from partiality. The mercy we show will be extended to us again on the day of judgment, and that mercy triumphs over judgment.

i. James is relating another principle of Jesus from the Sermon on the Mount: For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you. (Matthew 7:2)

B. The demonstration of a living faith in loving action.

1. (14) The principle established: true faith will be accompanied by action.

What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him?

a. Someone says he has faith but does not have works: James thinks it impossible that someone can genuinely have saving faith with no works. But someone can say he has faith, but fail to show forth good works. So, the question is valid: can that kind of faith save him?

b. James wrote to Christians from a Jewish background who discovered the glory of salvation by faith. They knew the exhilaration of freedom from works-righteousness. But they then went to the other extreme of thinking that works didn't matter at all.

c. James does not contradict Paul, who insisted that we are saved not of works (Ephesians 2:9). James merely clarifies for us the kind of faith that saves. We are saved by grace through faith, not by works; but saving faith will have works that accompany it. As the saying goes: faith alone saves, but the faith that saves is not alone - it has good works with it.

i. Paul also understood the necessity of works in proving the character of our faith. He wrote: For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them (Ephesians 2:10). He also wrote: This is a faithful saying, and these things I want you to affirm constantly, that those who have believed in God should be careful to maintain good works. (Titus 3:8)

ii. The great reformer and champion of salvation by grace through faith alone, John Calvin, understood James' point: "But James has quite another thing in view, even to shew that he who professes that he has faith, must prove the reality of his faith by his works. Doubtless James did not mean to teach us here the ground on which our hope of salvation ought to rest; and it is this alone that Paul dwells upon." (Calvin)

2. (15-17) An example of dead faith.

If a brother or sister is naked and destitute of daily food, and one of you says to them, "Depart in peace, be warmed and filled," but you do not give them the things which are needed for the body, what does it profit? Thus also faith by itself, if it does not have works, is dead.

a. If a brother or sister is naked and destitute of daily food: To fail in the most simple good work towards a brother or sister in need demonstrates that one does not have a living faith, and we can only be saved by a living faith in Jesus.

b. Be warmed and filled: To say this means you know that the person in front of you needs clothing and food. You know their need well, but offer nothing to help them except a few religious words.

c. What does it profit? Real faith, and the works that accompany it, are not made up of only "spiritual" things, but also of a concern for the most basic needs - such as the need for comfort, covering, and food. When needs arise, we should sometimes pray less, and simply do more to help the person in need. We can sometimes pray as a substitute for action.

d. Thus also faith by itself, if it does not have works, is dead: This is the first time James speaks of a dead faith. Faith alone saves us, but it must be a living faith. We can tell if faith is alive by seeing if it is accompanied by works, and if it does not have works, it is dead.

i. A living faith is simply real faith. If we really believe something, we will follow through and act upon it. If we really put our trust and faith on Jesus, we will care for the naked and destitute as He told us to.

3. (18-19) A living faith cannot be separated from works.

But someone will say, "You have faith, and I have works." Show me your faith without your works, and I will show you my faith by my works. You believe that there is one God. You do well. Even the demons believe; and tremble!

a. You have faith, and I have works: Some might try to say that some have the "gift" of works and others have the "gift" of faith. "It's fine for you to have your gift of works and that you care for the needy. But that isn't my gift." But James will have none of this kind of thinking. Real faith will be demonstrated by works.

b. Show me your faith without your works, and I will show you my faith by my works: The appeal of James is clear and logical. We can't "see" someone's faith, but we can see their works. You can't see faith without works, but you can demonstrate the reality of faith by works.

c. You believe that there is one God. You do well. Even the demons believe; and tremble! The fallacy of faith without works is demonstrated by the demons, who have a "dead" faith in God. The demons believe in the sense that they acknowledge that God exists. But this "faith" does nothing for the demons, because it isn't real faith, proved by the fact that it doesn't have works with it.

4. (20-24) Abraham as an example of living faith.

But do you want to know, O foolish man, that faith without works is dead? Was not Abraham our father justified by works when he offered Isaac his son on the altar? Do you see that faith was working together with his works, and by works faith was made perfect? And the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him for righteousness." And he was called the friend of God. You see then that a man is justified by works, and not by faith only.

a. Was not Abraham our father justified by works when he offered Isaac his son on the altar? Abraham was justified by faith long before he offered Isaac (Genesis 15:6). But his obedience in offering Isaac demonstrated that he really did trust God.

b. Faith was working together with his works, and by works faith was made perfect: Faith and works cooperated perfectly together in Abraham. If he never had believed God, he could have never done the good work of obedience when asked to offer Isaac. As well, his faith was shown to be true - was completed, was made perfect - by his obedient works.

c. You see then that a man is justified by works, and not by faith only: The faith only that will not justify a man is a faith that is without works, a dead faith. But true faith, living faith, shown to be true by good works, will alone justify.

i. "But James has quite another thing in view, even to shew that he who professes that he has faith, must prove the reality of his faith by his works. Doubtless James did not mean to teach us here the ground on which our hope of salvation ought to rest; and it is this alone that Paul dwells upon." (Calvin)

d. Works must accompany a genuine faith, because genuine faith is always connected with regeneration - being born again, becoming a new creation in Jesus (2 Corinthians 5:17). If there is no evidence of a new life, there was no genuine, saving faith.

i. As Charles Spurgeon is reported to have said: "The grace that does not change my life will not save my soul."

5. (25-26) Rahab as an example of living faith.

Likewise, was not Rahab the harlot also justified by works when she received the messengers and sent them out another way? For as the body without the spirit is dead, so faith without works is dead also.

a. Was not Rahab the harlot also justified by works: Rahab demonstrated her trust in the God of Israel by hiding the spies and seeking salvation from their God (Joshua 2:8-13). Her faith was shown to be living faith because it did something. Her belief in the God of Israel would not have saved her if she had not done something with that faith.

b. Significantly, James uses two examples of a living faith: Abraham (the father of the Jews) and Rahab (a Gentile). James perhaps is subtly rebuking the partiality that may have developed on the part of Jewish Christians against the Gentile believers starting to come into the church.

i. The lesson from Abraham is clear: if we believe in God, we will do what He tells us to do. The lesson from Rahab is also clear: if we believe in God, we will help His people, even at our own expense.

ii. "He designedly put together two persons so different in their character, in order more clearly to shew, that no one, whatever may have been his or her condition, nation, or class in society, has ever been counted righteous without good works." (Calvin, cited in Hiebert)

c. For as the body without the spirit is dead, so faith without works is dead also: As much as you can have a body with no life (a corpse), so you can have a faith with no life - and faith without works is a dead faith, unable to save.

i. "Therefore, if no deeds are forthcoming, it is proof that the professed faith is dead. Notice that James does not deny that it is faith. He simply indicates that it is not the right kind of faith. It is not living faith, nor can it save." (Burdick)

ii. "Man is not justified by faith alone, that is, by a bare and empty knowledge of God; he is justified by works, that is, his righteousness is known and proved by its fruits." (Calvin)

 

James 3

Taming the Wild Tongue
A. The demonstration of a living faith in controlling what we say.

1. (1-2) Opening observations: the greater accountability of teachers and the difficulty of not stumbling.

My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment. For we all stumble in many things. If anyone does not stumble in word, he is a perfect man, able also to bridle the whole body.

a. Let not many of you become teachers: James has a sober admonition for those who would become teachers in the church. They must take the responsibility seriously, because their accountability is greater, and they shall receive a stricter judgment.

i. It is easy to take the position of teacher lightly in the church, without considering its cost in terms of accountability. Jesus warned to whom much is given, from him much will be required; and to whom much have been committed, of him they will ask the more. (Luke 12:48)

ii. "The comparative adjective greater implies degrees of treatment at the judgment seat." (Hiebert)

c. For we all stumble in many things: The greater accountability of teachers is especially sobering in light of our common weaknesses. After all, we all stumble in many things. The ancient Greek word translated stumble does not imply a fatal fall, but something that trips us up and hinders our progress with the Lord.

i. We all stumble: James included himself among those who stumble. But he does not excuse his or our stumbling. We know that we all stumble, but we should all press on to a better walk with the Lord, marked by less stumbling.

d. If anyone does not stumble in word, he is a perfect man: By this, James provides a measure of spiritual maturity for teachers and for all Christians. To not stumble in word shows true spiritual maturity. This is especially relevant to teachers, who have so much more opportunity to sin with their tongue.

2. (3-6) The power of the tongue.

Indeed, we put bits in horses' mouths that they may obey us, and we turn their whole body. Look also at ships: although they are so large and are driven by fierce winds, they are turned by a very small rudder wherever the pilot desires. Even so the tongue is a little member and boasts great things. See how great a forest a little fire kindles! And the tongue is a fire, a world of iniquity. The tongue is so set among our members that it defiles the whole body, and sets on fire the course of nature; and it is set on fire by hell.

a. We put bits in horses' mouths that they may obey us: A strong horse can be controlled by a small bit in its mouth. A large ship can be turned by a small rudder. Even so, if we have control over our tongue, it is an indication that we have control over our self. Whoever can control the tongue can bridle the whole body (James 3:2).

i. The bit and the rudder are small, but extremely important. If they are not controlled, the entire horse is out of control, and the entire ship is out of control. Something as small as the tongue can have tremendous power, for either good or evil.

ii. You don't solve the problem of an unruly horse by keeping it in the barn, or the problem of a hard-to-steer ship by keeping it tied to the dock. In the same way, even a vow of silence is not the ultimate answer for the misuse of our tongue.

b. See how great a forest a little fire kindles! And the tongue is a fire, a world of iniquity: The fire of the tongue has been used to burn many. Children are told sticks and stones may break my bones, but words can never hurt me. But that child's rhyme isn't really true. The bitter pain of a word spoken against us can hurt us for a lifetime, long after a broken bone has healed.

i. What others say to us and what we say to others can last a long time, for good or for evil. The casual sarcastic or critical remark can inflict a lasting injury on another person. The well-timed encouragement or compliment can inspire someone for the rest of their life.

ii. Proverbs speaks of the person who doesn't consider the destructive power of his words. Like a madman who throws firebrands, arrows, and death, is the man who deceives his neighbor, and says, "I was only joking!" (Proverbs 26:18-19)

c. James echoes the testimony of Proverbs regarding the tongue.

In the multitude of words sin is not lacking, but he who restrains his lips is wise. The tongue of the righteous is choice silver; the heart of the wicked is worth little. The lips of the righteous feed many, but fools die for lack of wisdom. (Proverbs 10:19-21)
Anxiety in the heart of man causes depression, but a good word makes it glad. (Proverbs 12:25)
Pleasant words are like a honeycomb, sweetness to the soul and health to the bones. (Proverbs 16:24)
Death and life are in the power of the tongue, and those who love it will eat its fruit. (Proverbs 18:21)
3. (7-8) The difficulty of taming the tongue.

For every kind of beast and bird, of reptile and creature of the sea, is tamed and has been tamed by mankind. But no man can tame the tongue. It is an unruly evil, full of deadly poison.

a. Every kind of beast and bird … has been tamed by mankind: A wild animal can be more easily tamed than the tongue. In fact, James tells us that no man can tame the tongue.

i. The human spirit has incredible capacity for sacrifice and self-control. Sometimes we hear a desperate survival story of someone who cuts off their own leg to get free from a tree that has fallen on them, then they drive to a hospital for medical treatment. Yet that same man can't tame the tongue perfectly.

b. No man can tame the tongue: Yet it can be brought under the power and the control of the Holy Spirit. We might say that only God Himself is mightier than the human tongue!

c. It is an unruly evil, full of deadly poison: The untamable tongue is even more dangerous when we consider the deadly poison it can deliver.

i. A woman once came to John Wesley and said she knew what her talent was, and she said "I think my talent from God is to speak my mind." Wesley replied, "I don't think God would mind if you buried that talent." Speaking forth everything that comes to mind is unwise, poisonous speech.

4. (9-12) The contradictory character of the tongue.

With it we bless our God and Father, and with it we curse men, who have been made in the similitude of God. Out of the same mouth proceed blessing and cursing. My brethren, these things ought not to be so. Does a spring send forth fresh water and bitter from the same opening? Can a fig tree, my brethren, bear olives, or a grapevine bear figs? Thus no spring yields both salt water and fresh.

a. With it we bless our God and Father, and with it we curse men: The tongue can be used for the highest calling (to bless our God) and it can be used for the lowest evil (to curse men). But in those who are born again, it shouldn't be said that out of the same mouth proceed blessing and cursing.

b. These things ought not to be so: Our speech should be consistently glorifying to God. We shouldn't use one vocabulary or one tone of speaking at church, and a different one at home or on the job. Like a spring of water, our mouths shouldn't send forth fresh … and bitter from the same opening.

c. Thus no spring yields both salt water and fresh: James points to the ultimate impossibility of such a contradiction. If bad fruit and bitter water continue to come forth, it means that there is no contradiction. The tree is bad and the spring is bad.

i. Jesus taught in Matthew 12:34-37 that a man's words are a reliable revelation of his inner character. What we say can indicate what we are.

B. The demonstration of a living faith in the presence of wisdom.

1. (13) Wisdom shows us how to do good works

Who is wise and understanding among you? Let him show by good conduct that his works are done in the meekness of wisdom.

a. Who is wise … Let him show by good conduct: Wisdom is not mere head knowledge. Real wisdom and understanding will show in our lives, by our good conduct.

b. His works are done in the meekness of wisdom: True wisdom is also evident by its meek manner. Those who do their good works in a way designed to bring attention to themselves show they lack true wisdom.

2. (14-16) The character of earthly wisdom.

But if you have bitter envy and self-seeking in your hearts, do not boast and lie against the truth. This wisdom does not descend from above, but is earthly, sensual, demonic. For where envy and self-seeking exist, confusion and every evil thing are there.

a. Bitter envy and self-seeking: These are the opposite of the meekness of wisdom mentioned in James 3:13.

b. Do not boast and lie against the truth: Anyone who shows bitter envy and self-seeking should not deceive anyone - especially themselves - about how "wise" they are. They show a wisdom that is earthly, sensual, and demonic. Their "wisdom" is more characteristic of the world, the flesh, and the devil than of God.

c. The fruit of this "wisdom" is plain: confusion and every evil thing. The wisdom of the world, the flesh, and the devil may be able to accomplish things, but always with the ultimate fruit of confusion and every evil thing.

3. (17-18) The character of heavenly wisdom.

But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy. Now the fruit of righteousness is sown in peace by those who make peace.

a. But the wisdom that is from above: God's wisdom also has fruit. James here is defining exactly what he meant by the meekness of wisdom in James 3:13.

b. First pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy: The character of this wisdom is wonderful. It is full of love and a giving heart, consistent with the holiness of God.

c. Now the fruit of righteousness is sown in peace: This fruit is like a seed that will bear fruit as it is sown by those who make peace.

 

I was afraid you were going to let this thread slide off the 1st page.

 

Good job DaLincoln, keep em coming!

 

James 4

The Humble Dependence of a True Faith
A. The humble character of a living faith.

1. (1-3) Reasons for strife in the Christian community.

Where do wars and fights come from among you? Do they not come from your desires for pleasure that war in your members? You lust and do not have. You murder and covet and cannot obtain. You fight and war. Yet you do not have because you do not ask. You ask and do not receive, because you ask amiss, that you may spend it on your pleasures.

a. Where do wars and fights come from among you? James accurately describes strife among Christians with the terms wars and fights. Often, the battles that happen among Christians are bitter and severe.

b. Do they not come from your desires for pleasure that war in your members? The source of wars and fights among Christians is always the same. There is some root of carnality, an internal war within the believer regarding the lusts of the flesh. No two believers, both walking in the Spirit of God towards each other, can live with wars and fights among themselves.

i. "James seems to be bothered more by the selfish spirit and bitterness of the quarrels than by the rights and wrongs of the various viewpoints." (Moo)

c. The types of desires that lead to conflict are described. Covetousness leads to conflict (you lust and do not have). Anger and animosity lead to conflict (murder).

i. Again, James looks back to the Sermon on the Mount when he uses murder to express more than actual killing, but also as an inward condition of heart, shown outwardly by anger (Matthew 5:21-22).

ii. "The word kill [murder] is startling and meant to startle; James sought to force his readers to realize the depth of the evil in their bitter hatred toward others." (Hiebert)

d. Yet you do not have because you do not ask: The reason these destructive desires exist among Christians is because they are not seeking God for their needs (you do not ask). Or, when they do ask, they ask God with purely selfish motivation (you ask amiss).

i. That you may spend it on your pleasures: Spend is the same verb used to describe the wasteful spending of the Prodigal Son in Luke 15:14. Destructive desires persist, even if we pray, because our prayers may be self-centered and self-indulgent.

ii. We must remember that the purpose of prayer is not to persuade a reluctant God to do our bidding. The purpose of prayer is to align our will with His, and in partnership with Him, to ask Him to accomplish His will on this earth. (Matthew 6:10)

2. (4-5) A rebuke of compromise and covetousness among Christians.

Adulterers and adulteresses! Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God. Or do you think that the Scripture says in vain, "The Spirit who dwells in us yearns jealously"?

a. Adulterers and adulteresses: This is a rebuke in Old Testament vocabulary. God spoke this way in the Old Testament when His people were attracted to some form of idolatry (Jeremiah 3:8-9, Ezekiel 6:9, Ezekiel 16:32, Ezekiel 23:37, and Hosea 3:1). As James sees it here, their covetousness is idolatry (Colossians 3:5) and friendship with the world.

i. Better ancient Greek manuscripts only say you adulteresses. The addition of adulterers was probably made by an early scribe who thought James was speaking about literal sexual adultery and didn't want men excluded from the rebuke. But in the picture James uses, you adulteresses fits well, because according to the picture, God is the "husband" and we are His "wife."

b. Do you not know that friendship with the world is enmity with God? James recognizes that we cannot both be friends of this world system in rebellion against God, and friends of God at the same time (Matthew 6:24). Even the desire to be a friend (wants to be a friend) of the world makes one an enemy of God.

c. The Spirit who dwells in us yearns jealously: The indwelling presence of the Holy Spirit has a jealous yearning for our friendship with God. The Christian who lives in compromise can't help but be convicted by it.

d. The Scripture says: Why can't you find the exact words of the Scripture quoted in James 4:5 in any specific Old Testament verse? "More probably is the view that James was not citing a particular passage but summarizing the truth expressed in several Old Testament passages." (Hiebert)

i. Or, it may be that James 4:5 speaks in two independent sentences, and that the words of Scripture quoted refer to what was said in James 4:4.

3. (6-10) The solutions for strife: in humility, get right with God.

But He gives more grace. Therefore He says: "God resists the proud, But gives grace to the humble." Therefore submit to God. 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 purify your hearts, you double-minded. Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom. Humble yourselves in the sight of the Lord, and He will lift you up.

a. But He gives more grace: The same Holy Spirit convicting us of our compromise will also grant us the grace to serve God as we should. But this grace only comes to the humble.

i. God resists the proud: Grace and pride are eternal enemies. Pride demands that God bless me in light of my merits, whether real or imagined. But grace will not deal with me on the basis of anything in me, good or bad, but only on the basis of who God is.

ii. But gives grace to the humble: It isn't as if our humility earns the grace of God. Humility merely puts us in a position to receive the gift He freely gives.

b. Therefore submit to God: In light of the grace offered to the humble, there is only one thing to do: submit to God. This means to order yourself under God, to surrender to Him as a conquering King, and start receiving the benefits of His reign.

c. Resist the devil and he will flee from you: To solve the problems of carnality and the strife it causes, we must also resist the devil. This means to stand against devil's deceptions and his efforts to intimidate. As we resist the devil, we are promised that he will flee from you.

i. Significantly, James does not recommend that demons should be cast out of believers by a third party. Instead, James simply challenges individual Christians to deal with Satan as a conquered foe who can and must be personally resisted.

ii. Resist comes from two Greek words: stand and against. James tells us to stand against the devil. Satan can be set running by the resistance of the lowliest believer who comes in the authority of what Jesus did on the cross.

d. Draw near to God and He will draw near to you: The call to draw near to God is both an invitation and a promise. It is no good to submit to God's authority and to resist the devil's attack and then fail to draw near to God. We have it as a promise: God will draw near to us as we draw near to Him.

i. If we are far from God, He hasn't distanced Himself from us. We have distanced ourselves from Him. An elderly couple drove down the road in their car with a front bench seat. As they drove, the wife noticed that in many of the other cars with couples in the front seat, the woman sat close to the man as he drove. She asked her husband, "Why is it that we don't sit that close anymore?" He simply answered, "It wasn't me who moved." If we are far from God, He hasn't moved.

e. Cleanse your hands, you sinners; and purify your hearts, you double-minded. Lament and mourn and weep! As we draw near to God, we will be convicted of our sin. So we lament and mourn and weep as appropriate under the conviction of sin, and we are compelled to find cleansing at the cross.

f. Humble yourselves in the sight of the Lord, and He will lift you up: As we come as sinners before holy God (not as self righteous religionists, as Jesus explained in Luke 18:10-14), we appropriately humble ourselves before God. Then He will lift us up, because God resists the proud, but gives grace to the humble, and grace - the unmerited favor of God - always lifts us up.

4. (11-12) The solutions for strife: get right with other people.

Do not speak evil of one another, brethren. He who speaks evil of a brother and judges his brother, speaks evil of the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. There is one Lawgiver, who is able to save and to destroy. Who are you to judge another?

a. Do not speak evil of one another: Humbling ourselves and getting right with God must result in our getting right with other people. When we are right with other people, it will show in the way we talk about them. So we must not speak evil of one another and not judge our brother.

i. James rightly will guard us against the illusion that we might be right with God, yet evil towards our brother. As John says, he who does not love his brother whom he has seen, how can he love God whom he has not seen? (1 John 4:20)

b. He who speaks evil of a brother and judges his brother, speaks evil of the law and judges the law: When we judge our brother, we put ourselves in the same place as the law, in effect judging the law. This is something that we have no authority to do, because there is one Lawgiver - so who are you to judge another?

i. "However high and orthodox our view of God's law might be, a failure actually to do it says to the world that we do not in fact put much store by it." (Moo)

c. This is an extension of the same humility that James writes about in this chapter. When we have proper humility before God, it just isn't within us to arrogantly judge our brother.

B. A humble dependence on God.

1. (13-16) A caution against an attitude of independence from God.

Come now, you who say, "Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make a profit"; whereas you do not know what will happen tomorrow. For what is your life? It is even a vapor that appears for a little time and then vanishes away. Instead you ought to say, "If the Lord wills, we shall live and do this or that." But now you boast in your arrogance. All such boasting is evil.

a. You who say, "Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make a profit": James rebukes the kind of heart that lives and makes its plans apart from a constant awareness of the sovereignty of God, and with an underestimation of our own limitations (you do not know what will happen tomorrow).

b. For what is your life? It is even a vapor that appears for a little time and then vanishes away: James asks us to consider the fragility of human life, and the fact that we live and move only at the permission of God. James will not discourage us from planning and doing, only from planning and doing apart from a reliance on God.

c. Instead you ought to say, "If the Lord wills, we shall live and do this or that." It is nothing but sheer arrogance that makes us think that we can live and move and have our being independent of God. This boastful arrogance is the essence of sin: a proud independence, the root of all sin, as was the case with Lucifer (Isaiah 14:12-15) and Adam (Genesis 3:5-7).

2. (17) A challenge to live according to what we know in the Lord.

Therefore, to him who knows to do good and does not do it, to him it is sin.

a. To him who knows to do good and does not do it, to him it is sin: James knows that it is far easier to think about and talk about humility and dependence on God than it is to live it. Yet he makes the mind of God plain: as we know these things, we are accountable to do them

 

Thanks Mar for your concern. I only post as I study, and I have been a little busy. Please feel free to through out any ideas that you have or contribute in any way that you choose.

 

Thanks! Encouragement is appreciated.