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Seeking Wisdom in Difficult Days A Study of James Pride and Prejudice James 2:1-12

Seeking Wisdom in Difficult Days

A Study of James

Pride and Prejudice

James 2:1-12

Introduction

***Famous People 2021 – Who are our heros?

Show No Partiality (vv. 1-7)

My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory.[1] 2 For if a man wearing a gold ring and fine clothing comes into your assembly, and a poor man in shabby clothing also comes in, 3 and if you pay attention to the one who wears the fine clothing and say, “You sit here in a good place,” while you say to the poor man, “You stand over there,” or, “Sit down at my feet,” 4 have you not then made distinctions among yourselves and become judges with evil thoughts? 5 Listen, my beloved brothers, has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him? 6 But you have dishonored the poor man. Are not the rich the ones who oppress you, and the ones who drag you into court? 7 Are they not the ones who blaspheme the honorable name by which you were called?

Partiality is literally “to accept the face,” it means inappropriate favoritism, or prejudice. It is to ignore the content of their character, and base your judgement entirely on the outward appearance. James is saying that it has no place in the local church. It is these prejudices that lead to distinctions among the gathered church.

James describes a rich man who is clearly understood to be rich by his “man wearing a gold ring and fine clothing” “Dress constituted a badge of status and vocation in the first century, and the contrast between the rich and poor was quite conspicuous in one’s clothing.”[2] In the parable of the prodigal son, the gold ring and coat is a symbol of wealth and status.[3] Luke 15:22 “But the father said to his servants, ‘Bring quickly the best robe, and put it on him, and put a ring on his hand, and shoes on his feet.”

The poor typically only had one set of clothes that they would work in which would be stained and worn. The rich had multiple outfits, so it would be obvious. The distinctions also carried over into where people sat down – the rich had choice seating and the poor had to sit on the floor.

Why are distinctions wrong or evil? James is indicating that when you place one person above another person in the church – that this is wrong? But why is it wrong?

1) James says that when you make distinctions between people in the gathered church, then you are departing from “the faith in our Lord Jesus Christ, the Lord of glory.” When you do this, then you are moving away from the teachings of Christ.

2) You are acting as a judge over people, you have become “judges with evil thoughts.”

3) When you show partiality and make distinctions you are acting like the world. James says, “Are not the rich the ones who oppress you” They are acting like the world that looks at them and says “Christian” and then persecutes them.

In the Roman world there was a complex hierarchy of status – It ranged from old money to new money, from slaves to freedmen, business people to laborers, military service, Roman born and those that became citizens, those elected to public office and the fees and expectations for those offices.[4]

All of this is going on behind the scenes – and amongst all the Roman culture a person becomes a follower of Jesus Christ – One doesn’t just stop thinking the Roman way, it has to be rooted out. The things that bring glory to a person in the world – should not bring glory to the person in the local church.

“In the closing words of Chapter One we are exhorted, ‘to keep oneself unstained from the world.’ Here is a form of worldliness if ever there was one. Who is worshipped by the world today? Those who are wealthy, successful; those who have achieved fame in sports, show business, and such.”[5]

There was also little chance of moving upward between the Roman class structures. Instead of moving up, people would try to make their level look like it is the best level to be on – people would go into debt spending money on things that were superfluous things at the expense of the needed items for their households just to appear a certain way and to receive glory and honor. (stolen valor videos on YouTube)

One these ways of spending was to sponsor (for road projects, artwork, public construction projects, etc.) – then there was a cultural expectation that the lower classes would regularly and repeatedly thank them for their donations. So, outside the church if you were poor you were expected to vocally and be over-the-top thankful toward the rich for their giving to the community which in some way benefited you.[6]

So, the expectations and culture of the world was finding its way into the church. For James it is a tragedy for a person to be abused, neglected, and not receive justice in the world, but then go to church and receive the same treatment by their fellow Christians.[7]

When the church gathers together, because of our walk with the Lord and having daily wrestled with His Word there should be a distinct difference in our relationships than with the world and how they treat each other.

There is one place (there should be two) when a poor person is not expected to recognize a benefactor – it’s at home amongst his family. If his family has helped him in some way (sister, brother, cousin) he was not expected to thank them again and again, and again – it was done and forgotten. James calls the church, “My brothers.”[8] When we gather together we are family.

1 Timothy 5:1 “Do not rebuke an older man but encourage him as you would a father, younger men as brothers, 2 older women as mothers, younger women as sisters, in all purity.”

Seek to Fulfill the Royal Law (vv. 8-12)

8 If you really fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you are doing well. 9 But if you show partiality, you are committing sin and are convicted by the law as transgressors. 10 For whoever keeps the whole law but fails in one point has become guilty of all of it. 11 For he who said, “Do not commit adultery,” also said, “Do not murder.” If you do not commit adultery but do murder, you have become a transgressor of the law. 12 So speak and so act as those who are to be judged under the law of liberty. 13 For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment.

James summarizes all of the law “according the Scripture,” with “You shall love your neighbor as yourself,”[9] and if you keep this, you are doing well, and you are not keeping the Scriptures if you show partiality. The root of the royal law is love for another person.

“It is immaterial what the particular offense against the person may be – adultery, murder, theft, slander – if the basic principle of loving the other person is violated.”[10] The same is true in that we don’t need more and more laws and rules – just “love your neighbor as yourself.”

To sin is to “miss the mark” or “to fall short” – To transgress is “to step over a line” or to “disobey a specific directive.”

James references the sixth and seventh commandments from the 10 commandments, “Do not kill,” and “do not commit adultery.” If you murder, it’s the same as adultery, it’s the same as showing partiality to another person. “Obedience to one precept in the law is no excuse for disobedience to another precept; the breach of any commandment of the law is rebellion against God, who gave the law.”[11] Because love should be the root of all actions toward another person.

The command to not murder and to not commit adultery are important to understanding the point James is making – both deal with the honor and love that we give to other people. Murder is where a person dishonors his victim – you think so little of them that you take their life.

Adultery is where a person puts personal self-gratification above a spouse or children or family. This is where a person removes the honor that should be given to a spouse and family and exchanges it for self-gratification.[12] When a person commits adultery they are not showing love toward the neighbor nor the spouse.

The issue is treating all people equitably with love and kindness – whether they have a gold ring on their finger or no shoes on their feet. What’s interesting is that James is placing murder, adultery, and partiality side by side.

The issue of partiality was crippling the early churches. Not just in the area of membership and leadership (service selection separated from authentic spiritual disciple), but in the very activities the church participates in – if we choose to minister to a group of people that the world counts as acceptable but refuse to help another that are more rejected by society then we are showing favoritism based on worldly cultural norms – then the world was guiding the ministry of the church.

It was also crippling because of what the church is supposed to be for church members. It is not a place of flexing power muscles, or exhibiting one’s wealth – It is a gathering of believer’s who need each other. The local church is where we go to find like-minded people, who share the same vision for reaching the lost, and are fighting against the world – so when we gather together, we encourage one another, love one another, support one another.

We lose this if we divide the church into groups. The world divides us up and then turn those groups against each other. This is the danger of identity politics finding its’ way into the church. For example: The world would say, “You are a 47-year-old white male, therefore you cannot minister to a 30-year-old black woman.” Or “You are a 70-year-old white woman therefore you cannot minister to a 8-year-old Hispanic boy.” These are categorically false statements – and they divide the church in ways Christ never intended and James here fights against.

We all need a place where are known, loved, and are able to serve according to how we are gifted by the Holy Spirit. Galatians 3:28 “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.”

James reminds the church to, “speak and so act as those who are to be judged under the law of liberty.” Jesus referenced the time of judgement several times, as He taught his own followers:

Matthew 18:32-35 “Then his master summoned him and said to him, ‘You wicked servant! I forgave you all that debt because you pleaded with me. 33 And should not you have had mercy on your fellow servant, as I had mercy on you?’ 34 And in anger his master delivered him to the jailers, until he should pay all his debt. 35 So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart.”

James is talking to the church, specifically when it is time for our judgement, “judgment is without mercy to one who has shown no mercy.” Christians are to show mercy, not judgement.

Malcom Gladwell “Blink” quote [13]. This passage deals with the fatal shooting of Amadou Dialloin in front of his apartment by four police officers. The police officers and Amadou both made false assumptions about the other which led to the tragic death of Amadou.

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[1] James uses the literary form of a diatribe to make his point. “In the diatribe a fictional sparring partner is created by the use of question and response. . .As in this case, examples are sharpened and exaggerated.” Pheme Perkins, Interpretation A Bible Commentary for Teaching and Preaching, First and Second Peter, James, and Jude (Louisville, Kentucky; John Knox Press, 1995) 108.

[2] Clifton Allen, General Editor, The Broadman Bible Commentary, Volume 12 (Nashville, Tennessee; Broadman Press, 1972) 114. See also, Luke 15:22; 16:19

[3] David Nystrom, The NIV Application Commentary, James (Grand Rapids, Michigan; Zondervan Publishing, 1997) 115.

[4] Nystrom 127.

[5] Lehman Strauss, James, Your Brother (Neptune, New Jersey; Loizeaux Brothers, 1980) 91.

[6] Nystrom 130. See “collegia.”

[7] Ibid, 118.

[8] Pheme Perkins, Interpretation A Bible Commentary for Teaching and Preaching, First and Second Peter, James, and Jude (Louisville, Kentucky; John Knox Press, 1995) 109.

[9] Leviticus 19:18 “. . . you shall love your neighbor as yourself. . .”

[10] George Arthur Buttrick, General Editor, The Interpreter’s Bible, Volume 12 (Nashville, Tennessee; Abingdon Press, 1957) 39.

[11]Buttrick, 38.

[12] Nystrom, 122.

[13] Malcom Gladwell, Blink The Power of Thinking Without Thinking (New York, New York; Little, Brown & CO., 2005) 189-194.

Seeking Wisdom in Difficult Days A Study of James Worthless Religion Is A Waste of Time James 1:19-27

Seeking Wisdom in Difficult Days

A Study of James

Worthless Religion Is A Waste of Time

James 1:19-27

Introduction

More than half of the world’s oil paintings come from Da Fen in southern China. Located in China’s manufacturing hub, Shenzhen, Da Fen thrives on the mass production of art. It exports millions of replicas of Van Goghs, Monets, and Picassos to the world, generating billions in revenue for painters who were once farmers or migrant workers. The founder of Da Fen, the 69-year-old artist Huang Jiang, spoke to BBC News about his miracle business model and the challenges his team faces now. Video journalist: Xinyan Yu[1]

Painter after painter lined up in warehouses, each looking at the original and creating and exact replica. The original is worth millions if not priceless, these copies are worth a few hundred in China, or maybe 1,000 if exported to the US. But if compared to the original, the fakes are essentially worthless.

If we look at the outside of many religious people, there is little difference in the actions they take in their religion. But today we will see that there are some people who will go through the motions of religion that are the genuine real deal – and there are those that have deluded themselves into believing they are being authentic. I want to make sure I am the real deal, and have not fooled while being a forgery of the authentic.

The book of James was not written to a specific church, but to those that were scattered because of persecution. In these diaspora churches there were issues that they were working through. “The church was divided over many issues. Some sought to use the church as a means to display wealth and to exercise power. Others had shown favoritism toward to the wealthy.”[2] James specifically discusses today those that have an authentic faith and what it looks like.

Not Listening and Getting Angry Is Worthless (vv. 19-21)

19 Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger; 20 for the anger of man does not produce the righteousness of God. 21 Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls.

The word of God is described as already being implanted in the believer’s heart and now it must grow and flourish. But there are things that will keep it from producing “the righteousness of God” in the person’s life. You have heard the gospel, but something is keeping you from growing in your walk with the Lord. It is the word of God that is on the inside, and moves to actions on the outside.

James first addresses a general way of living where the person is not meek. They are not listening to others, they are talking all the time, and acting out in anger. All of this is rooted in pride, which is the opposite of meekness. “Pride is a reliance upon the self, and the root of sin.”[3] Meekness is “the proper attitude of complete dependence upon God, and secondary the attitude shown toward others. . .”[4]

“I know what’s right so I really don’t need to listen to what you have to say”, “what I have to say is way more important than what you have to say – I’m better than you,” and “I have my rights, I am entitled to certain things which I am not getting – so I feel justified in being angry.”

To be meek, is not weak, it is allowing yourself to be led. Titus 3:2 uses the same Greek work and it translated there as “perfect courtesy.” “Remind them to be submissive to rulers and authorities, to be obedient, to be ready for every good work, 2 to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people.” When you are courteous you are deferring yourself to others. They get the seat to sit down, they are not interrupted when they are talking, they are spoken of with respect and honor. The apostle Paul wrote regarding “love” – “does not insist on its way” (1 Cor. 13:5).

In 1 Peter 3:4 it is used with “quiet” to describe what the attitude of a Christian woman, a “gentle and quiet spirit” in contrast to “outward adorning.” “but let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God’s sight is very precious.”[5]

Typically, we take these verses “let every person be quick to hear, slow to speak, slow to anger;”[6] in discussing how we relate to each other – but what if James is meaning how we react to the Word of God.

Quick to hear the Word of God, Slow to quickly explain or even explain away the Word of God, or we get truly rocked by it and we get angry as a response to the Word of God.[7] We are to receive the implanted word of God with meekness, not anger or excuse.

“As the Word of God roots itself more deeply in us, the new life develops and the old life dies.”[8] James says, “Therefore put away all filthiness and rampant wickedness” The Christian must recognize sin for what it is, stop justifying it, and decisively reject it – if they don’t then any spiritual growth is not likely.[9] When we remove filthiness and wickedness it’s like removing a soiled garment.

Several times in Scripture when we are told to take off (put away) the soiled garment of filthiness and wickedness we are to replace it with something else to ‘put on.”

“receive with meekness the implanted word” a better word for implanted is engrafted. When you engraft a plant to take one variety of a tree, cut off a branch, carefully cut a slit in it’s bark and then take another branch from another variety of tree and put the stump and the branch together. You can have lemons growing from an orange tree, or pears growing on the same tree as apples.

So in James’ passage our heart’s are described as the tree, and the Word of God is carefully engrafted into it, so that it will grow. God carefully places the Word of God in our lives, we must receive it with meekness. Sometimes grafts fail on trees, the tree has to receive the foreign branches and it has to grow.

“which is able to save your souls.” Is not a reference to salvation, but “refers to the redeeming of the Christian from sins to his life as he grows and matures (cf. 1 Cor. 1:18).”[10] When we have a relationship with God is one of constantly removing sin from our lives, or being saved from

Listening But Not Doing Anything Is Worthless (vv. 22-25)

22 But be doers of the word, and not hearers only, deceiving yourselves. 23 For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. 24 For he looks at himself and goes away and at once forgets what he was like. 25 But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing.

James describes two groups of people to explain his previous points; there are the “doers of the word,” and the “hearers only.” The doers look into the perfect law (the Bible) and persevere (do something).

The hearers only group are people who go through religious actions but there is no action with regard to rooting out sin in their lives. They are content with an outward appearance or being religious (they are the fake Van Goghs). James wants to warm them of the danger.[11]

All of these things have to do with the church gathering together. “The practical value of church attendance, according to James, is realized only when the word heard becomes the word in action.”[12] If you go to church and hear the message, but God’s Word doesn’t carry over into everyday living and life then it’s useless.[13]

“he is like a man who looks intently at his natural face in a mirror. 24 For he looks at himself and goes away and at once forgets what he was like.” The natural face is uncovered, no make-up, as-it-is blemishes and all. Take long hard real good look at yourself.

One commentator (Hort) emphasizes that the word genesis is in the original language in verse 23. The Greek literally reads “the face of his genesis.” And genesis carries the idea of ‘birth’ or ‘creation’ “Verses 23-25 would then contrast the man who sees what God intended him to be, but does nothing about it, with the man who sees what God wants him to be and strives to attain it.”[14] In the mirror of God’s Word you get a glimpse of the man you could be.

In worship and the gathered church, the Holy Spirit reveals things to us as we encounter the Word and compare our lives to it – like looking into a mirror, the Word of God shows us where things are out of place. There will be will be things the Lord will show us – but if we immediately talk about where we are going for lunch, or the things we need at Wal-Mart and don’t remember the things God showed us (they are immediately forgotten) – what’s the point?

“the one who looks into the perfect law”— to look into literally means to stop and bend over in order to see better or to inspect.[15] The same word is used when Mary inspected the tomb of Jesus. So, in reference to the Word of God, a believer really makes and effort to intently grapple with it and seek its’ meaning and how to apply it to their lives.

God shows us how we fall short in His Word. We must continue to look into God’s Word, and do what it says and then, “he will be blessed in his doing.” It is the doing, not just the hearing, that brings the blessing. It’s not enough to show up to the game dressed in the uniform – You have to go out onto the field and play the game.

In the parable of the sower, only one of the four classes of hearers brought forth fruit. That is the test. “By their fruits you will know them.”

A Self-Deceptive Religion Is Worthless (vv. 26-27)

26 If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person’s religion is worthless. 27 Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.

James is not addressing the hypocritical person who pretends to be religious – or wears a mask at church and then takes it off in the community. He is talking to people who actually think they are religious, but are deceived. There is a possibility that we deceive ourselves.

Matthew 7:21-23 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. 22 On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ 23 And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’” This passage should move all of us to evaluate our relationship with God.

In the culture of James’ day, to be religious referred to the exterior or visible aspects of religious behavior.”[16] James is not giving the totality of this is what it means to be a Christian, but he giving practical examples for a person to evaluate their relationship with the Lord, specifically self-deception. We are to act and do – outward behavior, but those actions have to come from an inner right relationship with God.

For the Jewish people “The regular attendance at the hours of prayer, faithful observances of the rules of ritual purification, payment of the tithes – these things constituted worship. Finally, these alone constituted worship. Religion came to consist in the ceremony alone, the letter and not the spirit, the hull and not the kernel”[17]

Christianity does not require the follower to do anything, no ceremonies, no prescribed rites, no memorized protocol, no court etiquette. “Our relationship with God is simply dependent upon a simple and sincere devotion to God.”[18]

It is an outflow of our love and devotion to God that we love our neighbor as yourself, Micah 6:8 “He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?”

The Christian religion that God accepts is described in three activities. 1) care of speech, 2) concern for the helpless in our society or our concern for other people 3) avoidance of worldly attitudes and values.[19] “to visit orphans and widows in their affliction.” and “to keep oneself unstained from the world.”

“It is just as revolting to God for a person to have personal holiness but not have a redemptive involvement with others as having social action without concern for personal holiness.”[20]

“Religious practices are fine (church attendance, giving, serving, etc.) but if they are not coupled to an ethical lifestyle they are worse than useless, for they become self-deceptions.” James wants his readers to be able to see that these religious actions and recognize their true condition before it is too late.[21]

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[1] https://www.youtube.com/watch?v=qZVJTW4jpck

[2] David P. Nystrom, The NIV Application Commentary, James (Grand Rapids, Michigan; Zondervan Publishing, 1997) 92.

[3] George Arthur Buttrick, Dictionary Ed., The Interpreter’s Dictionary of the Bible, K-Q (Nashville, Tennessee; Abingdon Press, 1980) 335.

[4] Ibid, 334.

[5] Buttrick, Dictionary, 335.

[6] Zeno of Citium is attributed to the idea, “we have two ears and one mouth, therefore we should listen twice as much as we talk.”

[7] Clifton J. Allen, Gen. Ed. The Broadman Bible Commentary, Volume 12 (Nashville, Tennessee; Broadman Press, 1972) 112.

[8] Lehman Strauss, James Your Brother (Neptune, New Jersey; Loizeaux Brothers, 1956) 59.

[9] Strauss, 40.

[10] Allen, 112.

[11] Doulas Moo, Tyndale New Testament Commentaries, James (Grand Rapids, Michigan; William B. Eerdmans Publishing, 1990) 82.

[12]George Arthur Buttrick, The Interpreter’s Bible, Volume 12 (Nashville, Tennessee; Abingdon Press,1957) 31.

[13] Pious genuflection.

[14] Moo, 85.

[15] Allen, 112.

[16] Allen 113.

[17] A. T. Robertson, Studies in the Epistle of James (Nashville, Tennessee; Broadman Publishing, 1959) 71.

[18] Buttrick, 34.

[19] Clinton Arnold, Zondervan Illustrated Bible Backgrounds Commentary, Volume 4 (Grand Rapids, Michigan; Zondervan Publishing, 2002) 97.

[20] Allen, 113.

[21] Peter H. Davids, New International Biblical Commentary, James (Peabody, Massachusetts; Hendrickson Publishing, 1989) 43.

Seeking Wisdom in Difficult Days A Study of James The Origin of Temptation James 1:13-18

Seeking Wisdom in Difficult Days

A Study of James

The Origin of Temptation

James 1:13-18

Introduction

Fishing flies are bait designed to imitate insects, invertebrates, baitfish, crustaceans, small animals, and other fish fodder.

Traditionally, flies were “tied” with natural materials like feathers, thread, and animal fur or hair. Now, a range of synthetic and natural materials are used, sometimes on the same fly. Flies fall into roughly five categories: dry flies, wet flies, streamers, poppers, and saltwater flies.

A good lure is designed to catch a particular type of fish and what that fish likes. Sin can mask itself, and the lure may appear harmless but once its’ hook is set it can cost you your life. It will appear to be something that you would enjoy. Lures are not effective if they appear obvious. If you see the hook behind the feather, you will never bite.

Prayer

Where Does Evil Come From? (vv. 13-15)

Let no one say when he is tempted, “I am being tempted by God,” for God cannot be tempted with evil, and he himself tempts no one. 14 But each person is tempted when he is lured and enticed by his own desire. 15 Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death.

Temptation is the word that we saw in verse 2, “trials” – but here it means an enticement to commit an evil act. James is saying that the desire to commit a sin comes from within our own hearts, it is not sent from God.

The words “lured” and “enticed” are angler and hunting terms where fish are tempted to come out of their safe hiding place, or birds are suddenly caught in a net.[1] Our desires are morally neutral, what makes it evil or good is the context (how we choose to act on those desires).

The desires that we have, were created within us, but are corrupted by our sin nature. For example, a man may desire his wife, this is a desire God made win us to keep a couple close. The corruption of that desire is where the man looks to other women to satisfy the same desire, then it becomes a sin.

But the real question is, “if God made me this way, with my desires, how can He then hold me responsible when I act on those desires?” There are some conditions of life that are beyond our control – You didn’t choose who your parents would be, we can’t choose gender or skin color, the country with whatever freedoms it may or may not have – you didn’t choose your socio-economic level that you were born into.

So are one’s desires the same? I was born with this desire, so why is it wrong if I act on that desire? James is being very clear here to believers in Christ, not to use excuses for bad behavior. Don’t blame God for your wicked behavior. It goes against God’s character to want for you to have anything to do with sin, so He will not lure you to sin. God is righteous, therefore He leads only in paths of righteousness (Psalm 23:3).[2]

We have a set of desires that are normal for all human beings (intimacy, love, belonging, fulfillment, etc); but these desires become corrupted by sin. So, if our desired behavior goes against God’s Word, then you know that your desire is corrupted by sin.

We have a tendency to want to blame someone for our own sinful behavior. We want to blame God, Satan, other people – but the lure discussed by James is our own sinful desire. Adam and Eve do this the Garden of Eden after God comes to them in Genesis 3. The man blames God for giving him the woman, the woman blames the serpent (Genesis 3:12-13).[3]

Immediately after the fall, mankind has to learn how to deal with this sin nature, and how it can control us. Genesis 4:3-7 “In the course of time Cain brought to the LORD an offering of the fruit of the ground, 4 and Abel also brought of the firstborn of his flock and of their fat portions. And the LORD had regard for Abel and his offering, 5 but for Cain and his offering he had no regard. So Cain was very angry, and his face fell. 6 The LORD said to Cain, “Why are you angry, and why has your face fallen? 7 If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door. Its desire is contrary to you, but you must rule over it.”

Cain is an example of the person who wants God to accept him, regardless of his sinful behavior. God was clear on the offerings of what He would accept or not accept – Cain was demanding that God accept his way of doing things, and God says, “no.”

A person may say, I did not choose to be born this way. It may be true that a person does not choose to have a sinful slant in a certain direction, but it is the person’s choice to rule over it or not. If the sin in your life is described as a wolf, you choose to feed the wolf or to let it starve. If it is crouching at the door ready to devour you, you have the choice to open the door or keep it closed.

Matthew 5:27-30 “You have heard that it was said, ‘You shall not commit adultery.’ 28 But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart. 29 If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell. 30 And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go into hell.” Jesus says to take whatever actions you need to take in order that “The sin that crouches at the door. . .” does not take you to a place you do not wish to go.

When we voluntarily open the door to sin in your lives, “We may wrongly seek to blame others, Satan, or even God, but ultimately we are morally responsible.”[4] You have the ability to make decisions that will get you more in line with God’s standard of behavior, and cross back over the line toward righteous actions.

“This is a call for us to take responsibility for our own lives and to deal with our sinful motives.”[5] When we continue to blame others for our own decisions, we are far less likely to own the sin and make the difficult necessary changes.

“Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death” James uses the image of a baby in the mother’s womb. The child grows and grows until eventually it emerges in birth. When the child is born it causes the death of the mother.

Sin grows and grows until it reaches a point when it has matured and the consequences is death. Believers in Christ can never be separated from God in spiritual death (a losing of salvation), but their sin can result in a physical death.[6] Paul states the same truth like this, “the wages of sin is death” (Romans 6:23), God told Adam and Eve “when you eat of it you will surely die” (Genesis 2:17).

This is the opposite of James 1:4 “And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.” God is working in the life of the believer for their good – patient endurance leads them toward spiritual maturity. When a person gives over to sinful desire, and it grows and grows until eventually it matures in spiritual death.[7]

Spiritual maturity has an ultimate goal, so that the believer “may be perfect and complete, lacking in nothing”; Sinful desire also has an ultimate goal, it’s the dark mirror reflection, “sin when it is fully grown brings forth death.” It’s a fixed habit that we cannot escape from even though we know it is destroying us.

Since the Garden of Eden, Satan has tried to convince humanity that God is keeping something from them. Genesis 3:4-5 “But the serpent said to the woman, “You will not surely die. 5 For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.” Satan tells humanity that they can make their own decisions, and they know what’s right and what’s wrong – they are their own god.

Where Does Good Come From? (vv. 16-18)

16 Do not be deceived, my beloved brothers. 17 Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change. 18 Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures.

“every perfect gift is from above” For James the best gift that is given to the believer is wisdom, it is mentioned again in 3:15, and this perfect gift comes “from above.” Wisdom helps us deal with temptation. “Therefore . . . , God does not send the test; he gives wisdom that enables us to stand in the test. He gives the antidote, not the poison.”[8]

The earth revolves and so at times it is light (daytime) and as it continues to rotate there is darkness (night). With God he does not change – if it is a sin, there is no changing it to not being a sin – He does not turn. Cain’s frustration and anger came with God’s unwillingness to just accept the offering (or his sin) – God would not change toward the offering.[9]

“Of his own will he brought us forth by the word of truth” – sin has a birth in a person that leads to their death, it was their will or choice that did this. God’s will is to bring people forth (a rebirth), through the word of truth (the gospel). God spoke and humanity came into existence, and The Word (logos) took on flesh and was born into the world. John 1:14 “And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.”

Sin is the means that gives birth to death, and the “word of truth” is the means that brought us forth because God willed it. We choose to follow sin, God chooses to reveal to us the truth through wisdom.

“that we should be a kind of firstfruits of his creatures” – We are like the first of the harvest – the rest of creation will follow us in redemption. The firstfruit of a tree both indicated the quality and was dedicated to the Lord (Duet. 18:4).

Romans 8:18-25 “For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. 19 For the creation waits with eager longing for the revealing of the sons of God. 20 For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope 21 that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. 22 For we know that the whole creation has been groaning together in the pains of childbirth until now. 23 And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. 24 For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? 25 But if we hope for what we do not see, we await for it with patience.”

Beyond our salvation through Christ, it is by the study and consuming of God’s Word that we are set free from sin and error. John 8:31-32 “If you abide in my word, you are truly my disciples, 32 and you will know the truth, and the truth will set you free.”

Conclusion

Toad baked some cookies. “These cookies smell very good,” said Toad. He ate one. “And they taste even better,” he said. Toad ran to Frog’s house. “Frog, Frog,” cried Toad, “taste these cookies that I have made.”

Frog ate one of the cookies, “These are the best cookies I have ever eaten!” said Frog.

Frog and Toad ate many cookies, one after another. “You know, Toad,” said Frog, with his mouth full, “I think we should stop eating. We will soon be sick.”

“You are right,” said Toad. “Let us eat one last cookie, and then we will stop.” Frog and Toad ate one last cookie. There were many cookies left in the bowl.

“Frog,” said Toad, “let us eat one very last cookie, and then we will stop.” Frog and Toad ate one very last cookie.

“We must stop eating!” cried Toad as he ate another.

“Yes,” said Frog, reaching for a cookie, “we need willpower.”

“What is willpower?” asked Toad.

“Willpower is trying hard not to do something you really want to do,” said Frog.

“You mean like trying hard not to eat all these cookies?” asked Toad.

“Right,” said Frog.

Frog put the cookies in a box. “There,” he said. “Now we will not eat any more cookies.”

“But we can open the box,” said Toad.

“That is true,” said Frog.

Frog tied some string around the box. “There,” he said. “Now we will not eat any more cookies.”

“But we can cut the string and open the box.” said Toad.

“That is true,” said Frog. Frog got a ladder. He put the box up on a high shelf.

“There,” said Frog. “Now we will not eat any more cookies.”

“But we can climb the ladder and take the box down from the shelf and cut the string and open the box,” said Toad.

“That is true,” said Frog.

Frog climbed the ladder and took the box down from the shelf. He cut the string and opened the box. Frog took the box outside. He shouted in a loud voice. “Hey, birds, here are cookies!” Birds came from everywhere. They picked up all the cookies in their beaks and flew away.

“Now we have no more cookies to eat,” said Toad sadly.

“Not even one.”

“Yes,” said Frog, “but we have lots and lots of willpower.”

“You may keep it all, Frog,” said Toad. “I am going home now to bake a cake.”[10]

“To accept Christ is to accept him as Savior from sin, and so to turn from sin and follow him as Lord.”[11] We must take the holiness of God very seriously and continuously turn from sin, realizing its’ dangers. It’s bigger than just not eating one more cookie – we need wisdom to see its’ destructive power and ultimate consequence upon our lives.

__________________________

[1] George Arthur Buttrick, Gen. Ed., The Interpreter’s Bible, Vol. 12 (Nashville, Tennessee; Abingdon Press, 1957) 27.

[2] Lehman Strauss, James Your Brother (Neptune, New Jersey; Loizeaux Brothers, 1980) 35.

[3] A.T. Robertson, Studies in the Epistle of James (Nashville, Tennessee; Broadman Press, 1959) 50.

[4] David P. Nystrom, The NIV Application Commentary, James (Grand Rapids, Michigan; Zondervan Publishing, 1997) 73.

[5] George Stulac, The IVP New Testament Commentary Series, James (Downers Grove, Illinois; Intervarsity Press, 1993) 56.

[6] Examples: Nadab and Abihu when they offered strange fire (Lev. 10:1,2), Ananias and Sapphira when they lied (Acts 5:10), Christians partaking of the Lord’s Supper in an inappropriate way (1 Cor. 11:30); Strauss, 41.

[7] Ibid, 74.

[8] Peter H. Davids, New International Biblical Commentary, James (Peabody, Massachusetts; Hendrickson, Publishers, 1983) 37.

[9] Did Galileo Galilei read James 1:16-18? Scriptural evidence that the earth rotates around the sun? The light does not rotate. If God is described as the Father of Lights that doesn’t move or change, then it has to be the earth that moves and turns, otherwise the analogy doesn’t work.

[10] Ray & Anne Ortlund, Renewal, Navpress, 1989, p. 73-74. http://www.sermonillustrations.com/a-z/t/temptation.htm

[11] Stulac, 57.

Seeking Wisdom in Difficult Days A Study of James The Purpose of Pain James 1:1-12

Seeking Wisdom in Difficult Days

A Study of James

The Purpose of Pain

James 1:1-12

Introduction

Helping a butterfly out of its’ chrysalis. It’s all about the struggle.

Prayer

A Servant Leader (v. 1)

James, a servant of God and of the Lord Jesus Christ, To the twelve tribes in the Dispersion: Greetings.

James was well known by the various churches, he is an elder, and an apostle (Galatians 1:19), the half-brother of Jesus, but he doesn’t refer to himself in those terms – instead, he chooses to call himself, “a servant of God and of the Lord Jesus Christ.” He is one who has authority, yet refers to himself as a servant (servant-leader).

He is writing the scattered church described as “the twelve tribes in the Dispersion:” (diaspora) who are experiencing persecution. In the original Greek “Dispersion” means “scattered.” James is using metaphorical language to describe the scattered church (twelve tribes meaning all of the church) who are living in places other than their home (with Christ in heaven).[1]

Acts 11:19 gives us some background as to when and the church in Palestine was scattered, “Now those who were scattered because of the persecution that arose over Stephen traveled as far as Phoenicia and Cyprus and Antioch, speaking the word to no one except Jews.” Stephen was a Christian believer that was stoned and sparked persecution in the early church, where they scattered as far as “Phoenicia and Cyprus and Antioch,” Saul, who we later know as Paul the apostle, was determined to destroy the Christian church and was going to house to house forcibly taking men and women to prison.[2]

Finding Joy in a Sea of Sorrow (vv. 2-4)

2 Count it all joy, my brothers, when you meet trials of various kinds, 3 for you know that the testing of your faith produces steadfastness. 4 And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.

“meet trails” the word used here for meet means to “fall into” and trials can mean inward affliction, as in a temptation to sin in a particular way, or an outward affliction such as being persecuted.[3] Here it seems to indicate, “afflictions, troubles, or difficulties.”[4] Jesus in his parable in Luke 10:30 in discussing the Good Samaritan said, “A man was going down from Jerusalem to Jericho, and he fell among robbers, . . .” When man looks up, he finds himself surrounded by robbers.[5]

In all of these trials that the Christian may find himself in, we are to meet these events head on with joy – We don’t wait until everything is over, the dust settles, and look back, and then choose joy – as we wade through the difficulty, like James, consider ourselves servant of the Lord Jesus Christ.

When we sit down and consider our time in experiencing these trials we are to “count it all joy” When a person has joy, they have an emotional response to having a long-term view of life. Happiness is a short-term view; it is a response to what is immediately in front of you and what you are experiencing in the moment.

James knows that to be joyful in trials is absurd.[6] So he addresses this by helping us to see the benefits of the trials. We are joyful regarding our salvation (Psalm 51:12) because it is an eternal perspective. We lose hope when we move our gaze from the long view to what is immediately in front of us.

We are to count it joy because there is an end result that is happening in our lives. These trials are producing something within us that is strengthening our faith. Trails do not show whether we have faith or not, they strengthen what is already there.

The visual imagery we are to see is one of metal being heated up and the dross and waste rises to the top where it is siphoned off.[7] The metal is then made stronger and purer.[8] Your pain and heartache will not be wasted; God is doing a work in your life.

“you know that the testing of your faith produces steadfastness” – steadfastness is defined as “patient endurance,” and it is these tests that lead to the ability to endure.[9]

The apostle Paul says some similar in Romans 5:3-5, “we rejoice in our sufferings, knowing that suffering produces endurance, 4 and endurance produces character, and character produces hope, and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us.”

Some years ago, I decided that I wanted to run a marathon, and having ran several half-marathons I set out on a training schedule. Usually, you run increasing miles over several months to where you have a “long run” – and for me, the long runs were on Friday morning, where I would run until lunch time. If you missed a week of training, the miles would jump up instead of by two to four mile differences. Your body would go into shock if you set out to run 26.2 miles with no training, no preparation – but if you slowly add mile after mile, week after week your body adjusts – you build endurance.

“let steadfastness have its full effect” – The pain and suffering will happen, that’s a part of life. But the process that God desires to work in our lives, the “steadfastness” has to be allowed in the life of the believer. We have to let the patient endurance point us toward spiritual growth – otherwise it is for nothing that we went through the trial.[10]

Patient endurance or steadfastness is not the end goal, it is the means to get there. The ultimate goal that God is working in our lives is so, “that you may be perfect and complete, lacking in nothing.” To be perfect in this circumstance is to be mature – a perfect plant is one fully mature because it can accomplish what it is supposed to accomplish.

To be complete is to be adequate, or to be fully “what God requires and approves.”[11] “to have all your parts, whole, not unsound anywhere” The word is used of stones untouched by a tool, of an animal without blemish.[12]

God’s favor upon our lives is not that we avoid distress, but God’s working in us that we are “lacking in nothing.” It is so encouraging to be around mature Christians – they are joyful and they trained to do the work of the church. Very few things rattle them; they have seen it before and endured through it.

The trials and the resulting consequences in the life of the believer are directly linked to the character of God, and God is the only one deserving of such trust. The believer trusts that the pain and suffering have a purpose and that God has the believer’s best interest in mind.[13]

If we don’t believe in God then life has no meaning and the pain is just pain. If we believe in God but have a wrong understanding of His character, then He is seen as cruel for allowing it to happen, or weak because He did not keep it from happening. But James shows us that God is good and has an eternal view in mind of our pain and suffering.

Jesus says in Matthew 13:44 “The kingdom of heaven[14] is like treasure hidden in a field, which a man found and covered up. Then in his joy he goes and sells all that he has and buys that field.” The man would feel the pain of selling all that he has, but he is joyful in his loss because of what he will gain by purchasing the field (the treasure). When we take a long-term view of suffering, we should choose joy because of what we gain in the end.

“Paul and Silas sing in the Philippian prison because the bars could not prevent their serving Christ’s cause. In that service they found the source of their happiness, so their trials only proved their faith and the steadfastness of their devotion.”[15]

Two Stumbling Blocks to Our Spiritual Growth

1) A Lack of Wisdom (vv. 5-8)

5 If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him. 6 But let him ask in faith, with no doubting, for the one who doubts is like a wave of the sea that is driven and tossed by the wind. 7 For that person must not suppose that he will receive anything from the Lord; 8 he is a double-minded man, unstable in all his ways.

Tennyson says, “knowledge comes, but wisdom lingers.”[16] For James in his discussion of wisdom, he is talking about the right use of one’s opportunities in holy living. We need wisdom in order to properly view the trials that we encounter. If we don’t have this wisdom, then we can “ask God, who gives generously.”

Paul reminds the church in Corinth that the wisdom of God appears foolish to the world, just as the wisdom of the world appears foolish in God’s sight.[17]

God doesn’t answer all of our prayers the way we desire, especially as they may relate to our experiencing less pain in trials, but He is always willing to “say yes” for our request for wisdom. With wisdom he doesn’t talk about the cost, or your lack of it – He gives it generously and doesn’t bring up the past. But, there is a requirement – we are to ask “ask in faith, with no doubting.”

A father once came to Jesus and asked for help for his son in Mark 9:21-24 “And Jesus asked his father, “How long has this been happening to him?” And he said, “From childhood. 22 And it has often cast him into fire and into water, to destroy him. But if you can do anything, have compassion on us and help us.” 23 And Jesus said to him, “‘If you can’! All things are possible for one who believes.” 24 Immediately the father of the child cried out and said, “I believe; help my unbelief!” We ask God for wisdom, we pray to Him, and believe that He will help us and answer our prayer – but if we don’t really believe then why are we asking?

When we pray there are two wills that are coming together, our will and God’s will. When you seek God’s will in prayer, while still wanting to hold on to your own – this is being double-minded. “Lead me oh God, except in the direction that I do not wish to go.”

“To doubt is to have a divided mind that draws him two ways, like the poor donkey that starved because he could not choose between two stacks of hay.”[18] The end result of doubt is inaction. The testing of faith leads to perseverance, but doubt leads to unstableness. When James is talking about double-mindedness he means trusting in God and trusting in the world. You can’t do both.

“the one who doubts is like a wave of the sea that is driven and tossed by the wind.” This person sways back and forth in life. Whenever a hard time comes they are moved, because they don’t trust God. They have no anchor of hope – holding them in one place.

Paul in writing to the church in Ephesus says that the spiritual leadership’s job was to equip the church “so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes.” (Ephesians 4:14) but here instead of bad doctrine causing the tumult it is trying to live in two worlds at the same time.

The promises of the gospel all assume a commitment of the individual to, and trust in, God – The foundational issue is trust. Where does your trust lie? If you trust in yourself to take on the world, then don’t pray to God and seek His help. But if you trust in Him for salvation, and life in general, then continue to trust that He will answer your prayers in the way that is best for you.

2) Money (vv. 9-11)[19]

9 Let the lowly brother boast in his exaltation, 10 and the rich in his humiliation, because like a flower of the grass he will pass away. 11 For the sun rises with its scorching heat and withers the grass; its flower falls, and its beauty perishes. So also will the rich man fade away in the midst of his pursuits.

Another area that may trip up a person with regard to their spiritual growth is money. It is easy to have a worldy view of wealth in that riches brings happiness. “James has a different ideal of happiness because he holds a different theory of the meaning and purpose of life. The purpose of life cannot be accomplished by the attainment of ease or luxurious comfort, but only in the achievement of Christlike character.”[20]

Just like earlier during trials we are to have a long view, and how joy has a long view, our station in life (rich or poor) is a short-term thing (in comparison to eternity). “like a flower of the grass he will pass away”

No matter how much wealth a person may have, eventually he will face eternity, and you can’t take it with you, whether that be a luxury yacht, or a brown paper lunch. Job said 1:21, “Naked I came from my mother’s womb, and naked shall I return.” So our life’s truly only have significance when it is concentrated on the eternal. Power and wealth are a means to an end – not the end in and of themselves. To be better off is not to be better.

In light of this long view of life and eternity, James says, “Let the lowly brother,” he is encouraging us to remember that we are all brothers in Christ, and that we will spend eternity together. In Christ we stand at the foot of the cross on level ground.

12 Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him.

The crown mentioned here was a wreath awarded to the winner in athletic games in recognition of an achievement built upon rigorous discipline.[21] James describes to us the Christian life as being active and strenuous and as we grow in endurance and character there is a promised reward from God for the trials.

We endure the trials, and endure the pain because we love the one who loved us first, and gave His only Son for our salvation.

_________________________

[1] See John 7:35; 1 Peter 1:1.

[2] George M. Sulac, The IVP New Testament Commentary Series, James (Downers Grove, Illinois; Intervarsity, Press, 1993) 31.

[3] Satan referred to as a pirate; Matt. 4:4; 1 Cor. 7:5; 10:13; 1 Thess. 3:5; 1 Tim. 6:9 (Nystrom, 47).

[4] Clifton Allen, Gen. Ed., Broadman Bible Commentary, Volume 12 (Nashville, Tennessee; Broadman Press, 1972) 107.

[5] A. T. Robertson, Studies in the Epistle of James (Nashville, Tennessee; Broadman Press, 1959) 34.

[6] David Nystrom, The NIV Application Commentary, James (Grand Rapids Michigan; Zondervan Publishing House, 1997) 48.

[7] “For gold is tried in the fire, and acceptable men in the furnace of adversity.” (Sirach 2:5, apocryphal book). Robertson, 37.

[8] Moo, 60.

[9] George Arthur Buttrick, The Interpreter’s Dictionary of the Bible, R-Z (Nashville, Tennessee; Abingdon Press, 1962) 440.

[10] Peter H. Davids, New International Biblical Commentary, James (Peabody, Massachusetts; Hendrickson Publishing, 1989) 28.

[11] Allen, 108.

[12] Robertson, 40. It is also used of a complete or unbroken household.

[13] Nystron, 49.

[14] See sermon on King of God and its’ meaning – https://drewboswell.com/424413-2/

[15] Buttrick, 22.

[16] Ibid.

[17] See 1 Cor. 1:18-21.

[18] Robertson, 43.

[19] Sic transit gloria mundi is a Latin phrase that means “Thus passes the glory of the world.” It has been interpreted as “Worldly things are fleeting.” It is possibly an adaptation of a phrase in Thomas à Kempis’s 1418 work The Imitation of Christ: “O quam cito transit gloria mundi”.

[20] George Arthur Buttrick, The Interpreter’s Bible, Volume 12 (Nashville, Tennessee; Abingdon Press, 1957) 22.

[21] Buttrick, 26.

Gathering At The Lord’s Table, 1 Corinthians 11:17-34

Gathering At The Lord’s Table

1 Corinthians 11:17-34

The backdrop of today’s passage is the disorder of the Corinthian church. Paul is so concerned about several issues that have reached him from far away, that he sits down to address them in the epistle of 1 Corinthians.

A Church That Has Lost Its’ Way (vv. 17-22)

But in the following instructions I do not commend you, because when you come together it is not for the better but for the worse. 18 For, in the first place, when you come together as a church, I hear that there are divisions among you. And I believe it in part, 19 for there must be factions among you in order that those who are genuine among you may be recognized. 20 When you come together, it is not the Lord’s supper that you eat. 21 For in eating, each one goes ahead with his own meal. One goes hungry, another gets drunk. 22 What! Do you not have houses to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I commend you in this? No, I will not.

The early church celebrated the Lord’s Supper around a meal, Jude even calls it a “love feast (Jude 12). At the meal it seems a possibility that one could over eat, or drink too much wine.

Also, the people seem to arrive in stages. Those who have the flexibility to leave their jobs early, or have jobs that don’t require them to clean up or change clothes arrive before those who cannot or need to clean up.[1]

The meal seems to be purchased from the common funds of the church, and those that arrive early are getting the choice parts of the meal, and those arriving later get the picked over portions, or no food at all.

Around this meal, there seems to be divisions among the church. You know you have a problem as a church when things are worse when you get together instead of better; Paul says, “it is not for the better but for the worse.”

Paul also says, “in the first place. . .”[2] He indicates that there are other issues, but disunity, cliques, and division in the church crowds out whatever else was on his mind. This issue was so consuming on Paul’s mind that he never moves on to “in the second place, third place, etc.” This topic that Paul writes the churches about was a deadly sin, and he knew it would destroy the church if not dealt with. Whenever they get together – the people are worse in spirit instead of better.

Paul even says that while they thought they were celebrating the Lord’s Supper in reality they were not, “When you come together, it is not the Lord’s supper that you eat.” Is it possible to be so carried away by sin that a church can think they are doing some religious act, but in reality, it is not recognized by God?

Buttrick said, “The greatest sins have always been the abuse of the greatest blessings.”[3] One of the greatest gifts and blessing that the Lord has given to Christians is the local church. It is the fellowship that we share that gives the church strength. We destroy fellowship by not exercising love toward the neighbor.

But like spoiled children we (the church) just expect it to always be there, we see it as something not to be revered, but something to get something out of. If you don’t like this one, then just go down the street to another one.

The American church has wealthy churches, poor churches, cowboy churches, black churches, traditional churches, contemporary churches, not to mention denominations, Baptist, Methodist, Church of Christ, Pentecostal, etc. You name it, there is a church for all of our preferences. But in the city of Corinth – there was one Christian church and that was your only church. So you had wealthy people, poor people, slaves, different races, all gathered on an equal footing to worship, and to experience life together. [4]

There was a foundational teaching of the church that was being lost. Instead of the Lord’s Supper reminding them of Jesus’ sacrifice and ultimate mission for the church – it had become a fellowship meal with little fellowship and for some no meal. There was little love at the love feast. There were drunk people stagger about, people gorging themselves on the food, little groups forming that caused division, and poor people being embarrassed because they were hungry and had nothing to eat.

When the Church focuses on the wrong things, it enters into areas of danger. They had forgotten what the Lord’s Supper means and had turned the gathered church into something resembling the world around them.

So Paul says, “Do you not have houses to eat and drink in?” The purpose of the gathering of the church is not for them to eat and drink, they could do that at home, the purpose was to experience the Lord’s Supper together. How do you fix a church that has lost its’ way? How do you address a church that is focused only on themselves and their preferences?

A church that has disunity, a lack of concern for others (especially their own church members), and is given over to sin (gluttony, drunkenness) is open season for Satan. It is only a matter of time before its’ over. So Paul is greatly concerned, “I do not commend you.”

Paul then reminds them of what the Lord’s Supper means.

The Reminder of Why They Assemble (23-26)

“For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, 24 and when he had given thanks, he broke it, and said, “This is my body, which is for you. Do this in remembrance of me.”

Paul begins his explanation with “that the Lord Jesus on the night when he was betrayed took bread . . .” There was no further need to set the time he was talking about – it was the night when he was betrayed. He links their actions of division, greed, and uncaring for one another to Judas. “You guys remember when that guy Judas, betrayed Jesus?” Yeah, that night, Jesus took some bread . . .

25 In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” 26 For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.

Paul includes “after supper” – which gives us a clue that the Lord’s Supper would traditionally be celebrated after a fellowship meal, or at least came after the meal when Jesus and the disciples first had the Lord’s Supper.[5] Jesus may also have taken the bread and passed it out and then some-time later passed the cup.[6] So, if it were traditionally celebrated after the meal – there are some who would be drunk during the sacrament.

“This cup is the new covenant in my blood” – Jesus is saying that there was an old covenant between God and His people, but now there is a new covenant. We see this foretold in Jeremiah 31:31-34 “Behold, the days are coming, declares the LORD, when I will make a new covenant with the house of Israel and the house of Judah, 32 not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the LORD. 33 For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. 34 And no longer shall each one teach his neighbor and each his brother, saying, ‘Know the LORD,’ for they shall all know me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquity, and I will remember their sin no more.”

“Rather than giving the people laws and ceremonies they must obey, God will work a transformation of the heart of each believer.”[7] In John 3, Jesus has the conversation with Nicodemus and his needing to be born again.

Even though God’s people, in the marriage, broke the old covenant, “my covenant that they broke, though I was their husband” God is metaphorically taking them back to the exodus from Egypt and reestablishing a covenant, but this one will be different. Jesus instituted the Lord’s Supper at the Passover, which commemorated the Exodus (Exod. 12:14-27).

This new covenant, that involves a transformation of the heart, is established by a blood offering, Jesus says, “the new covenant in my blood.”[8] This blood will cover all sin, in fact, God will remember the sin no more.[9]

Ordinarily blood was shed to symbolize the bond between those who enter covenant.[10] The Old Testament Passover meal had the people wiping blood over the doorposts and eating a special meal — This new covenant involves only God’s blood, that is shed.

In verses 25-26 we see that the Lord’s Supper is a remembrance and proclamation, “in remembrance of me.” 26 For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.” When we celebrate the Lord’s Supper, we are remembering a resurrected Lord, A God who shed His blood for us, but did not stay dead, and that same resurrected Lord will return.

In the Old Testament God encourages Israel to remember the sabbath day (Exodus 20:8), or to remember to keep the commandments (Numbers 15:39), and Moses in Deuteronomy encourages Israel to remember God, his deeds, the desert journey, how they were once slaves in Egypt – these memories will instruct them on how to treat the foreigners in their own communities.

These memories should correct behavior that goes outside of what they should have learned from the experiences.[11] When we remember Jesus, and how he laid down his life for us (specifically his body and blood), then that should have a corrective impact on our behavior toward other believers, the church, in our own sinful behavior, and the lost around us.

The proclamation of the Lord’s Supper is a way of preaching the gospel, to act it out. It is done again and again to proclaim our deliverance from sin, just like the Passover for the Jewish people was repeated to recall their deliverance from slavery in Egypt.[12]

It is the ministry of the church to proclaim the gospel to the unbelieving world. “When the world sees the church eating and drinking in order to remember the significance of Christ’s body and blood, the word of the gospel is made visible.”[13]

Therefore, we can pull three reasons why the church should regularly celebrate the Lord’s Supper;

1) It reminds us to look back to the redemptive historic work of Jesus and the cross; the once and for all sacrifice is the ransom for all who put their faith in Him; His body was broken for us, and His blood covers all our sin.

2) It draws us to worship the ever-present Lord; “the meal declares the sacrifice by which the covenant is entered.”[14] We are entering into a covenant with God, and we are entering this covenant together with other believers (in our church).

3) It encourages the church to look forward to the consummation of time, and the return of Jesus.[15] When Jesus returns the Lord’s Supper reminds us to be found faithful.

The Lord’s Supper is something that we participate in, it is an action that we do as believers. However, the Lord’s Supper reminds us to monitor our relationship with the Lord and how we approach Him in worship.

A Warning of Continued Undiscerning Behavior (vv. 27-34)

27 Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord. 28 Let a person examine himself, then, and so eat of the bread and drink of the cup. 29 For anyone who eats and drinks without discerning the body eats and drinks judgment on himself. 30 That is why many of you are weak and ill, and some have died.8 31 But if we judged ourselves truly, we would not be judged. 32 But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world. 33 So then, my brothers, when you come together to eat, wait for one another— 34 if anyone is hungry, let him eat at home—so that when you come together it will not be for judgment. About the other things I will give directions when I come.”

“an unworthy manner” – We know that some or many of the church at Corinth were partaking of the Lord’s Supper by being greedy, drunkenness, causing divisions among the brethren, etc. but these are not the only ways. Traditionally this has been interpreted to mean taking of the Lord’s Supper while having unconfessed sin. The period of examination is time to seek forgiveness of sin before you take of the Lord’s Supper.

But in this passage it seems to be even more specific than that. Paul seems to be indicating that when a person participates in the Lord’s Supper in such a way that failed to exhibit the unity of the church in Christ. The solution to this “unworthy” manner was to wait. Paul says, “wait for one another.” Take others into account. Consider your brothers and sisters in Christ while we gather together.

The Lord’s Supper is a time of self-reflection, Paul says to “Let a person examine himself.” During this time of examination, the person should search the Holy Spirit of personal sin, but the judgement mentioned here is the person who is not encouraging the unity of the church, and in that unity, the remembering and proclamation of Christ.

We should not focus so much on ourselves during the supper but on Christ and what He has done for all believers. The focus of this meal is not a time where we all “get right with the Lord” at the same time.[16] But if we truly discerned what we are like, then there would be no judgement.

When the Church does not exercise the Lord’s Supper properly, they are “guilty concerning the body and blood of the Lord.” The Lord has given the church an ordinance that specifically teaches and shares the gospel to the world and reminds the church of the things we mentioned earlier – when that is corrupted it becomes just another meal – and if that’s the case then Paul says, “eat at home.”

Just like the Jewish people not performing the Passover correctly, they would forget about their days in slavery – now the church may forget the body and blood of Jesus and why it is so important.

They would be sinning against the hope of salvation.[17] The gathering church is a blessing given to Christians – together in unity they celebrate the Lord’s Supper as a message to the world of the gospel. When we don’t do this there is judgement. When we get this right, we accomplish Jesus’ desire for His church until He comes again.

With these things in mind – we will now celebrate the Lord’s Supper.

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[1] George Buttrick, The Interpreters Bible, Vol. 10 (Nashville, Tennessee; Abington Press, 1953) 131.

[2] Ordinal numbers indicating the order in a sequence.

[3] Buttrick, 131.

[4] https://drewboswell.com/touching-the-untouchables/

[5] Buttrick, 133.

[6] Ibid, 138.

[7] Fred M. Wood, Holman Old Testament Commentary, Jeremiah & Lamentations (Nashville, Tennessee; Holman Reference, 2006) 262.

[8] “Not all the blood of beasts, On Jewish alters slain, Could give the guilty conscience peace, Or wash away our stain.” Isaac Watts, “Not All the Blood of Beasts.”

[9] J. Andrew Dearman, The NIV Application Commentary, Jeremiah & Lamentations (Grand Rapids, Michigan; Zondervan Publishing, 2002) 287.

[10] Clifton Allen, Gen Ed., The Broadman Bible Commentary, Volume 10 (Nashville, Tennessee; Broadman Publishing, 1970) 358.

[11] George Arthur Buttrick, The Interpreter’s Dictionary of the Bible, K-Q (Nashville, Tennessee; Abingdon Press, 1980) 345. Memorial, Memory

[12] Allen, 359.

[13] Richard Pratt, Holman New Testament Commentary, 1 & 2 Corinthians (Nashville, Tennessee; Holman Reference, 2000) 201.

[14] Ibid.

[15] Buttrick, 139.

[16] Pratt, 205.

[17] Ibid, 202.