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Showing posts from August, 2020

Jesus: The Believer’s Inheritance

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  It is fascinating to observe when people talk about inheritance, ones mind would immediately cater properties, wills, houses, jewelries, and other material things. All of which are centered on material temporal things.   In 1 Peter 1:4 , although The Apostle Peter used the term “inheritance” once in his letter, Apostle Paul on the other hand, mentioned this term in his letters several times. ( Eph_1:14 , Eph_1:18 , Eph_5:5 , Col_3:24 ,) But what is so significant about this particular emphasis of Peter? After all, he made a brief description of the inheritance (verse 4-5) a believer will obtain now that he is part of God’s family.   The term “inheritance” is not something new among Jewish ears. Going back to the OT, when God divided the promised land among the 12 tribes of Israel, every tribe received a portion of the land as their inheritance, except for the tribe of Levi…”the priestly tribe”. They were the only tribe that didn’t get one. God’s reason for doing so is interesting. Th
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James 2:18-21 - A Living Faith

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Review: (1) Salvation is by grace through faith in Christ alone; (2) Scripture must be understood in its context in order to avoid error; (3) James describes what a transformed life looks like— that is, that good works must necessarily result from genuine faith in Christ as Savior and Lord; (4) A mere profession of faith that shows no evidence of a life transformed is useless, as it is not genuine Verses in focus : James 2:18-21, which is to be understood in the context of the entire epistle James is here using another example in order to drive the same truth he has already proclaimed in the prior verses. See the explicit truth about salvation apart from works in Titus 3:5 and Eph. 2:8-10. In James’ example, a genuine believer is exposing the empty faith of one who is merely professing faith. The genuine believer is showing evidence of the true faith he possesses by the good works that is evident in his life: “I will show you my faith BY my works.” This genuine believer has a living f
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James 2:14-16 - Faith and Works

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A. A proper interpretation of James’ message requires us to look at the recipient of James’ letter and its context, as this passage is used by some people to argue that faith alone cannot save— that is, “works” is a necessity for salvation. However, it becomes clear that James’ point is NOT that salvation is by faith PLUS works, but that GENUINE faith RESULTS in good works.  The RECIPIENT  of James’ epistle is “the brethren”— that is, those who are ALREADY saved! Therefore, James is not focused on HOW a person is saved, but how a person who is already saved should live out his salvation. The CONTEXT of James does not contradict the fact that salvation is by grace through faith alone in Christ, which is explicitly clear throughout Scripture, such as in Eph.2:8-10. James’ call is for the believers to pay attention to the need to demonstrate outwardly the transformation that they already have from within, which is made possible by grace through faith in Christ alone. B. If good works do n
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James 2:8-13 - The Unity of the Law and The Law-giver

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In the prior verses, James points the believers to who God is: 1) He is Sovereign (none can boast of his standing before God, for it is only by the grace of God that one is saved, according to the kind intention of His will). In verses 8-13, James points the believers to the “royal law”—ie., if they are really “loving their neighbor” as themselves in “honoring the rich,” then they should also honor the poor in the same way, NOT showing partiality! By treating them differently based on their social status, they are actually “committing sin and are convicted by the law as transgressors.”  See Lev.19:18, where the royal law is emphasized on the basis of the One who gives it (“I am the LORD”). This command is quoted in several N.T. books (Mark 12:31-34. Rom. 13:9, Gal. 5:14, etc). See Deut 6:4-5. All that was written in the Torah and the Prophets is summarized in the two greatest commandments, as spoken by Christ in Matthew 22:34-40.  James points them to Nature of the Law and the Giver of
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James 2:5-7 - The Sin of Partiality Explained

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Review from last week: If we show partiality, we commit sin.  Today’s message: James 2:5-7 James reminds the brethren of the Sovereign act of God in eternity past— “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?” (2:5). Read Ephesians 1:4-11, 1 Thess. 2:13, 2 Tim.1:9 with 1 Tim 2:4; 2 Pet.3:9, and John 3:16. Those in Christ have been chosen before the foundation of the world; yet salvation is offered to all.  James’ point is not that only the poor are saved or that the rich are condemned. His point is that a believer should not dishonor the poor man. Recall the account of the rich young ruler’s encounter with Christ. Jesus said that it is difficult (not impossible) for a rich man to enter the kingdom of God. The difficulty for the rich man is the temptation to  trust in his wealth; yet, the difficulty can be overcome. Recall the faith of Abraham, Job, and David, all who were wealthy materiall
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James 2:2-4 - The Sin of Partiality Exemplified

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Review: The transforming power of the Gospel is exhibited in the life of a genuine believer, who is called to show no partiality.  James provides an example, given in 2:1-4, through which we can understand the kind of partiality that believers should not exercise. A comparison is made between the rich and the poor, and the tendency to favor one over the other. Note the account that Jesus gives about the rich man and Lazarus. Clearly, the rich man was condemned not because of his wealth, nor was Lazarus saved on account of his poverty. Note also the account of the poor widow who is described by Jesus as having given more than those who gave out of their abundance. Finally, note Luke 18:18-27, where the rich young ruler asked Christ about how to inherit eternal life. Christ exposed the heart of the rich young ruler, who treasured material wealth above God.  A closer look at James’ example: During the “assembly” (“ecclesia” is not the word used here but one which refers to a gathering, as
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