In another recent article by Peter Leithart in First Things we are treated to a fascinating and fresh look at the meaning of the Incarnation of Christ: Word Made Martyr. Thought provoking and well worth considering this challenging essay.
“In the beginning was the Word, and the Word was with God, and the Word was God . . . And the Word became flesh and dwelt among us.” We miss the full force of John’s Advent announcement if we understand “flesh” as “body” or “human nature.” In the Bible, flesh names a particular quality of human life. It is Scripture’s global term for the physical and moral condition of postlapsarian existence.
Flesh is liable to sickness and decay. Flesh trembles, hungers, thirsts, yearns, wastes away. Flesh is vulnerable and porous, a wind that passes and never returns, grass that withers as soon as it grows, its glory a fading flower. Flesh corrupts the earth. Emissions from the flesh spread defilement. Flesh cannot do the good, cannot inherit the kingdom, cannot be justified. A mind set on flesh cannot please God. Flesh is slave to sin, a citizen of the kingdom of death. The arm of flesh cannot save. Passions germinate in flesh and yield the fruit of death. Flesh works impurity, idolatry, strife, anger, factions, envy, addiction. To become an Israelite, a man cuts off his flesh, but Paul says even Torah is neutralized by flesh. Flesh is weak, perishable, shameful. Flesh fails and falls, flesh fears, flesh dies.
All this the eternal Word assumes when he becomes flesh. God the Word makes all that flesh is heir to God’s own, so God can speak his Word through flesh—God’s speaks his creative Word in frailty, his glory in shame, his life in death. The incarnation is the human declension of the divine Word: By assuming flesh, the Word enters into a “genitive” relation with the human condition. Our infirmities become his. He possesses flesh to make our weakness the weakness of God, our shame God’s shame, our death the death of God.
Tags: flesh, Incarnation, martyr
The Church: People or Building?
Understanding and Owning Christian Theology
Week 9 (Oct 2): The Church – Why It Matters
The Sunday School Class was recorded and can be heard here: The Church – Why It Matters
What is the “Church”? Building? People?
Tags: Bible Classes, Church, Ecclesiology, RCC, Sunday School
Joshua Harris.com
My dear wife forwarded to me a link to an article (posted by Josh Harish, by Reb Bradley in the Virginia Home Educator Magazine ) that is getting a lot of well deserved attention, even by the likes of Doug Wilson and Nancy Wilson. In this article we are given a number of thought provoking cautions about homeschooling that ring very true in my experience, both in my own family and in my ministry. May God use this fine article to help us think deeply and biblically about our families!
Tags: Education, Family, Homeschooling, Josh Harris, Reb Bradley
Understanding and Owning Christian Theology
Week 2 (Aug 13): The Triune God – Why it matters
This week’s young adult Sunday School Class was recorded and can be heard here: The Triune God – Why it matters
“It is this Trinitarian confession that distinguishes the Christian religion from all pagan religions and philosophies and every cultic distortion of the Bible. No doctrine of the Christian faith is more important or more profound.” Smith, Trinity & Reality
Beginning of our services RCC: “In the name of the Father, Son and Holy Spirit”
Historical Importance to the Church: Apostles, Nicene and Athanasian Creeds
RCC Confessional Statement: “3. We believe that God is one God, yet three Persons: Father, Son and Holy Ghost. We therefore believe in the equal ultimacy of the one and the many.”
1. There is one God (Dt. 6:4; 1 Sam. 2:2; 2 Kngs. 19:15; Is. 37:16; 44:8; Mk. 12:28-34; 1 Cor. 8:4-6; 1 Tim. 2:5; Jas. 2:19). That the Bible teaches this proposition is not disputed.
2. The Father is God (Rom. 1:7; 1 Cor. 1:3; 8:6; 15:24; 2 Cor. 1:3; Eph. 4:6; Phil 4:20). Again, this proposition is seldom disputed.
3. The Son is God. Because this proposition is frequently denied, I give a fuller statement of evidence, but still only scratches the surface.
a. The Son is called God (Jn. 1:1; 20:28; Rom. 9:5; Tit. 2:13; Heb. 1:8)
b. The Son is given divine names (Jn. 1:1, 18; Acts 5:31; 1 Cor. 2:8; Jas. 2:1; Rev. 1:8; 21:6; 22:13)
c. The Son has divine attributes:
i. Eternity (Jn. 1:2; 8:58; 17:5; Rev. 1:8, 17; 22:13)
ii. Immutability (Heb. 1:11, 12; 13:8)
iii. Omnipresence (Jn. 3:13; Mt. 18:20; 28:20)
iv. Omniscience (Mt. 11:27; Jn. 2:23-25; 21:17; Rev. 2:23)
v. Omnipotence (Jn. 5:17; Heb. 1:3; Rev. 1:8; 11:17)
d. The Son does divine works:
i. Creation (Jn. 1:3, 10; Col. 1:16-17)
ii. Salvation (Acts 4:12; 2 Tim. 1:10; Heb. 5:9)
iii. Judgment (Jn. 5:22; 2 Cor. 5:10; Mt. 25:31-32)
iv. The Son is worshipped as God (Jn. 5:22-23; 1 Cor. 1:2; Phil. 2:9-10; Heb. 1:6)
4. The Spirit is God. Those who accept the biblical evidence for the deity of the Son seldom have trouble understanding the evidence for the deity of the Spirit.
a. The Spirit is called God (Acts 5:3-4; 2 Cor. 3:17)
b. The Spirit is given divine names (Matt. 12:28)
c. The Spirit has divine attributes (1 Cor. 2:13-14; Gal. 5:22; 1 Tim. 4:1; Heb. 3:7; 9:14; 1 Jn. 5:6-7)
d. The Spirit does divine works (Jn. 6:33; 14:17, 26; 16:13; Acts 1:8; 2:17-18; 16:6; Rom. 8:26; 15:19; 1 Cor. 12:7-11).
e. The Spirit is worshipped as God (Mt. 12:32)
5. The Father, Son and Spirit are distinguishable persons in relationship with one another. They are not merely different names for the one God.
Smith, Trinity & Reality
Ontological & Economical
Perichoresis – Mutual Indwelling; God is by nature relational – loving/self-sacrificial
The One and the Many
The Trinity and the Three spheres of human life:
Church
Family
State
Tags: Bible Classes, RCC, Reformation Covenant Church, Sunday School, Trinity
17th century interpretation of saint James as the Moor-killer from the Peruvian school of Cuzco. The pilgrim hat has become a Panama hat and his mantle is that of his military order.
Lesson 2 – The Rich & “the poor man,” Partiality, Justification & Works
A. 1:2-27 – Patience and faith in trials, sin & save your souls
B. 2:1-7 – Rich and “the poor man”
C. 2:8-13 – Royal law & partiality, Judged by the law of liberty
D. 2:14-26 – Justification [dikaio] & works
E. 3:1-12 – The tongue
D’ 3:13-18 – Righteousness [dikaiosune], Wisdom, & works
C’ 4:1-12 – Members at war; Judged by the Lawgiver
B’ 4:13-5:6 – Rich & “the righteous one”
A’ 5:7-21 – Patience in suffering, sin & save his soul
I. 2:1-8 – Rich and “the poor man” – Showing Partiality
In the book of James (as with elsewhere in the New Testament), discussions of the poor and rich are not abstractions or generalizations. He is not making a broad condemnation of all rich people. James tells us who they are – they come into assembly with gold rings and want attention. Poorer Christians are tempted cater to them. The reality is that they will pass away like flowers of the field (1:9-11). James is saying the same things that Jesus did in the Gospels about the poor: Blessed are the poor in spirit, because theirs is the kingdom of heaven (Matt. 5; James 2:5). As we will see, the rich are those who oppress and blaspheme the name called out over you (2:7). Their riches will perish in judgment (5:1-3); they have murdered the righteous one (5:6, i.e. Jesus/Stephan). James is saying that faithful believers, even under persecution and oppression by the rich, are exalted (1:9-12). Blessed is the man (not person) v.12 – Will receive the crown of life (the name “Stephan” in Greek is the word for “crown” – the righteous man Stephan received a crown of life because he remained faithful under trial – as will all believers).
Here is another outline of the book that shows that the issue of poverty and riches is a big theme in the book of James.
A. Joy in trial, 1:2-8
B. Rich fade, 1:9-11
C. Lustfulness, 1:12-15
D. Perfect Gift, 1:16-25
E. Restraining the tongue, 1:26
F. Religion in deed, 1:27
G. Distinctions of rich and poor, 2:1-13
F’. Faith in works, 2:14-26
E’. Restraining the tongue, 3:1-12
D’. Wisdom as perfect gift, 3:13-18
C’. Lustfulness and sin, 4:1-12
B’. Ways of the rich, 4:13-5:6
A’. Patience in suffering, 5:7-20
http://www.leithart.com/2008/04/28/chiasm-of-james/
In James 2 people are acting like the world – especially in the way they make judgments about people in terms of their worth. They are mimicking the world in their fights and quarrels – not imitating Jesus.
James is saying that the Christians were showing partiality against the poor in favor of rich people in their assemblies – presumably to gain their favor and avoid persecution and oppression. They would give benefits to the rich at the expense of the poor. In so doing they were setting themselves up as judges over people – demonstrating by their partiality that they had evil thoughts (2:4). They dishonored the poor (whom God had chosen to be rich in faith) in favor of those who oppress and persecute the poor, and blaspheme the honorable name of Jesus (2:5-7). Because of their suffering and persecution – the believers that James was writing to were using bad judgment to make things better for themselves.
James 2:1-13 is about showing partiality toward the poor and how to live like heirs of the kingdom (v. 5), like those following the royal law (v. 8). Jesus is the “Lord” (i.e. king) who has given us His royal law to follow, enabling us to make righteous judgments. “You shall love your neighbor as yourself” (Lev. 19:18 – see wider context before; quoted by Jesus in Matt. 5:43; 19:19; 22:39-40). If we (both Christians in general and leaders of the churches) are to see the righteousness of God among us (1:18), we must fulfill the law of our King (1:25; 2:8, 12). Throughout the scripture, Kings are shown as those who to take care of the poor (like David and Solomon and Jesus). How do we know the kingdom has come? Jesus feeds the poor and heals the sick. Jews (worldly) were looking for a different kind of king. Jesus dies like a king – giving himself as a king would. 2:1 – As you hold to the faith of Lord Jesus Christ – Lord of glory – do not show partiality. If you want to be like the King – act like Him. It is his royal law of the kingdom we need to live by – not the world. Don’t make superficial judgments about people – keep Christ’s royal law: This comports with the honorable name (2:6-7) that was literally “called out over you” (at baptism). Rich blaspheme the name of Jesus (Father, Son, Spirit given at baptism) by partiality – don’t be that way – treat people with love – Kingly/royal love and make right judgments toward people, not superficial. These are people who are heirs of the kingdom, looking for the crown of life, looking for righteousness in the world.
People are always tempted to give favors to the rich, and not love the poor. This is a very important principle in the church: Do not show partiality toward the rich and neglect the poor.
I. 2:8-13 – Royal law & partiality, Judged by the law of liberty
The Royal law that they should be obey is what they were violating. By setting aside the royal law of love – James says that his readers sinned and are convicted and condemned by the whole law (2:8-11). The people James was writing to were probably justify themselves that they were keepers of the law – but James says that they were in fact law breakers because they failed to keep the Royal Law of love. This sections is very much like Jesus’ sermon on the Mount (Matt. 5-7) where He commands His disciples to keep the whole law faithfully (and in Matt 5:21-32 the only two commandments Jesus spoke directly was of adultery and murder; just like James 2:11). In James 2:12 he said that we will be judged by the same standard we judge others – exhorting us to use the law of liberty (i.e. Royal Law) as the standard for our judgments. Then he continues in v. 13 to speak of mercy and forgiveness as the primary basis for judgment, just as Jesus did in Matt. 6:9-15. Love and mercy should be the basis for our relationship with people – just as it is with our relationship to the Lord. In Matthew 18:21-35 and 25:31-46 we have parables of Jesus that illustrates this principle.
II. 2:14-26 – Justification [dikaio] & works
In the first half of James 2, James is talking about making judgments that are righteous and consistent with the Royal Law of love (2:8) that brings liberty (1:25; 2:12). In the second half of the chapter James takes up the question or what kind of faith people are to have if they are living faithfully to the Royal Law of Christ. This section has been very difficult for people to understand because they place James’ statements about faith and works next to those of Paul in Romans and Galatians and think that James and Paul contradict each other. Both are talking about the kind of faith that saves.
| “Therefore we conclude that a man is justified by faith apart from the deeds/works of the law ” (Romans 3:28, NKJV) | “knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified. ” (Galatians 2:16, NKJV) | “You see then that a man is justified by works, and not by faith only ” (James 2:24, NKJV) |
We need to begin by understanding what James is saying before we can see how it agrees with the rest of the New Testament’s teaching on justification, salvation, faith and works. Notice first the difference between the works James refers to and those that Paul writes of. Paul specifically refers to the works “of the law,” whereas James is talking about works of love and mercy to people and general obedience to the Lord. Paul is writing to those who are being told that justification by God/salvation comes by doing the works of the law (e.g. being circumcised, keep Sabbath, eating the right foods, etc); whereas, James is writing to those who say that they do not have to do works of love for other people (i.e. the poor; 2:3, 8, 15-16).
James’ readers are those who talk about having faith (2:14, 16, 18) – but, as we just saw in vv. 1-13, they are not living according to the Royal Law of Christ. James asks, “what profit is it if someone says he has faith – but does not have”/do the works of the law of liberty? Can that the kind of faith that saves him” (v. 14)? The obvious answer that James implies is “NO!” Just as thinking you are religious but not bridling your tongue means your religion is useless (1:26); so too, saying you have faith but not doing works of love are useless. That faith is useless in the sense that it cannot save. James is saying that faith is complete/perfected/brought to maturity by works (2:22). A person is justified by works – not by faith alone (vv. 24, 26).
What follows between v. 14 and the end of the chapter is a line of argument that concludes that faith without works is dead, just as the body without the spirit is dead (vv. 20, 26). The word “justify” in v. 24 is talking about salvation (in v. 14), so that if you are saved you are justified.
Repeatedly, Jesus Himself said that those who refuse to love and forgive and to show mercy (Matt. 6:9-15; 18:21-35; 25:31-46) will themselves not receive the mercy of God. In these passages, as with James 2:14, the Day of Judgment is in view when Jesus will return to judge the living and the dead. In the court of judgment, those who had faith that works will be declared to be just and righteous.
This whole section uses language that would be used in a courtroom scene where people are being judged. As we have seen in the previous section (2:1-13), the standard of judgment is to be the Royal Law of Christ. In this case the Judge is the Lawgiver Himself – God. The implication from the previous section is that the judgment of mercy will be given to those who live according to the law of liberty (v. 13). Since some of the readers of James have not shown mercy (showing partiality without love and mercy for the poor), they are sinners who are liable for condemnation for being law-breakers (vv. 9-13). Thus, the salvation spoken of in v. 14 is salvation from condemnation when we stand before the Lord for judgment. Salvation from condemnation, is justification (v. 24); it is the declaration by God that our sins are forgiven. In His judgment of us, we are declared to be just in His court of justice. And that justification saves us from condemnation, and gives us eternal life because we are saved.
James says that works demonstrate faith (v. 18). He says that mere faith does not save, any more than it saves the demons that believe in God and tremble (v. 19). He goes on in vv. 20-23 to prove his point by using Abraham as an illustration. Abraham is said to be justified by works and not by faith alone, his sacrifice of Isaac fulfilling the declaration of Gen 15:6 that “Abraham believed God and it was reckoned to him as righteousness.” And nestled in this discussion is James’ claim that Abe was “called the friend of God” (v 23). Being justified and being called a friend of God are two ways of describing the same reality for James: To be reckoned righteous is to be reckoned a friend of the righteous God. James, in short, is talking about Abe’s legal standing, and he says that Abe came into this standing by a faith that works.
James also uses another illustration to make his point. Even the Gentile woman, Rahab, was justified/saved by her works of mercy in saving the messengers of Israel. His point is that faith without works is dead – worthless in salvation. Only those with a faith that works love will be declared by God to be justified in the Judgment.
Common myth: When you die God will ask you a series of questions and if you answer right you will get into heaven. Just saying the right thing saves you. James is saying that just saying that you are saved by faith, reciting the creeds and confessions, is not what Jesus taught.
““Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven. Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’ ” (Matt. 7:21–23)
Like a body without breath is dead – faith without works is just as dead. This is the same thing that Paul meant by justification. If you want to be saved – you just don’t say things about faith. Your faith will be manifested as the faith of a justified one by what you do. People were being persecuted – if you don’t take care of the widows and orphans, no matter what you say about faith – you are not a justified one. Your faith is going to guide your actions – without actions you evidently have not faith. This should not be controversial if we just use James’ own words in context; our first task in to know James – and only secondarily reconcile it with Paul. Note: both James and Paul are addressing proud boasting – one on his faith and the other on his works. Both Paul and James can be summarized from Gal. 5:6: Saving faith is a “faith working through love.”
Tags: NT - James
Michelangelo (1503-04), marble statue
My latest installment of Lord’s Day Bible Study materials produced for Reformation Covenant Church is for Galatians, with an Introduction to the life and ministry of the Apostle Paul.
Tags: curriculum, NT - Galatians, Paul
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