THE HUMBLE DEPENDENCE OF A TRUE FAITH
A. The humble character of a living faith
1. (James 4:1-3) Reasons for strife in the Christian community
What is the source of quarrels and conflicts among you? Is not the source your pleasures that wage war in your members? You lust and do not have; so you commit murder. You are envious and cannot obtain; so you fight and quarrel. You do not have because you do not ask. You ask and do not receive, because you ask with wrong motives, so that you may spend it on your pleasures.
What is the source of quarrels and conflicts among you: The members of the church were quarreling. James asks the question, "Why?" Strife is not from God. It is not a proper or a natural product of faith. The source of the conflict, James says, is our flesh. More specifically, it is our fleshly desire for worldly pleasures. The source for the quarreling in this church is their sinful flesh.
I find this concept to be 100% accurate. I have been invited into different groups or churches from time to time. I am often exposed to church quarrels. It seems, I can always trace the disharmony to fleshly, sinful desires--desires which gain something that the world values.
James does not name the specific worldly pleasures these believers were seeking after. Instead, he describes a general pattern of worsening behavior.
You lust and do not have: First, James says we lust. The word "lust" means sinful cravings. It might be a yearning for attention or fame. It might be a strong desire for wealth, power or control.
In chapter three, we already learned how a teacher or Rabbi would likely receive all these things as a result of holding a teaching position. So, the problem began when people lusted for earthly, worldly rewards which attached themselves to these roles. These earthly rewards were being sought out instead of seeking the heavenly rewards that God alone appoints to someone who desires to serve Him.
And this "lust" leads to murder.
So you commit murder: In extreme cases, this is literally true. However, this is not likely the meaning James has in mind here. He is speaking of murder in the same way Jesus did when he said if you harbor hatred in your heart, you have committed a sin equivalent to murder (Matthew 5:21-22).
The lustful desire leads to a sinful thought against others who stand in the way of us obtaining what we want. This is exactly the kind of quarreling James alluded to back in chapter three.
Then James says they do not have the things they want because they do not ask.
You do not have because you do not ask: In the context of James's teaching overall, it is clear what they wanted. At least in part, they wanted to be in a teaching or leadership role. They had some ambition or desire which had developed from this lust. James says the people did not ask, meaning, they had not prayed to God. They had not asked God to grant them anything.
In the Greek, the verb tense signifies a continuous action of not asking. The people did not desire something once and thus did not ask in prayer for this request. Rather, the people continually lusted after something and continually failed to petition God in prayer. The people are continually not asking God, and they are always taking matters into their own hands.
A desire or lust begins a series of downward steps into sinful thoughts and actions. This is all done in an effort to gain something in their own power rather than asking God.
But even when some do resort to prayer, they ask and do not receive because they ask with wrong motives.
You ask and do not receive, because you ask with wrong motives: The Greek word for "wrong motives" is better translated as "in evil". Their motive is to spend what they receive on pleasures. This phrase is the same phrase used to describe the Prodigal son's behavior when he wasted his fortune on reckless living (Luke 15:11-32).
James is not simply speaking of spending in the sense of spending money. Rather, he is using the term more generally as in wasting God's provision on satisfying our flesh. Who could expect God to honor such a request if He knows we are only going to use His gift to satisfy our evil desires?
James is not teaching us how to pray in such a way to get what we want. I say this because many come to these verses in James and quote them out of context. They then use them to make some point about how we are to pray to receive what we want. While there is a mini lesson to be found here on the issue of prayer, there is a more important lesson to be learned. That is, when we ask for something with an evil desire or motive, we should expect God to say "no" to our request. That is all we can definitely conclude about prayer from these verses.
Moreover, we cannot take that truth and turn it backwards in an attempt to create a second principle. Specifically, we cannot say that when we ask God with sincere motives, we will be guaranteed that God will give us what we want. It does not work that way. Even if we ask with perfect motives, we still might not get what we ask for. False teachers try to use this verse to explain why we do not get what we want when we pray. They often say, "You must not have asked with enough faith or the right motives."
We must remember that the purpose of prayer is not to persuade a reluctant God to do our bidding. The purpose of prayer is to align our will with His. We are to be in partnership with Him. We are to ask Him to accomplish His will on this earth.
"'When you pray, you are not to be like the hypocrites; for they love to stand and pray in the synagogues and on the street corners so that they may be seen by men. Truly I say to you, they have their reward in full. But you, when you pray, go into your inner room, close your door and pray for your Father who is in secret, and your Father who sees what is done in secret will reward you. And when you are praying, do not use meaningless repetitions as the Gentiles do, for they suppose that they will be heard for their many words. So do not be like them; for your Father know what you need before you ask Him. Pray, then, in this way: "Our Father who is in heaven, hallowed be Your name. Your kingdom come. Your will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive is our debts, as we also have forgiven our debtors. And do not lead us into temptation, but deliver us from evil"'" (Matthew 6:5-13).
Instead of moving into a treatise on prayer, James is more interested in addressing a larger problem in the church--seeking after worldly desires.
2. (James 4:4-5) A rebuke of compromise and covetousness among Christians
You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God. Or do you think that Scripture speaks to no purpose: "He jealousy desires the Spirit which He has made to dwell in us"?
Do you not know that friendship with the world is hostility toward God: We are either friends with God, or we are friends with the world. We cannot seek after that which the world values while at the same time leading a life that pleases the LORD. They are mutually incompatible. In fact, they are so incompatible, if we try to have a good relationship with the world, we are cheating on our relationship with God. We become adulterers. This is the principle as it describes Israel's disobedience to God's commandments. Israel was an adulteress to God. James says individual believers repeat this mistake as they "cheat" on God by pursuing worldly lusts.
Whoever wishes to be a friend of the world makes himself an enemy of God: How sad it is that James's counsel to the first century church is so relevant today. How many churches are in turmoil because people are repeating these same errors? They are seeking to display their godly wisdom through speech rather than through actions. They are relying on an earthly source for their thinking and displaying a life of sin built upon the world's wisdom. They are giving into their fleshly lusts and seeking after worldly pleasures, even to the point of asking God for blessings simply to feed their fleshly desires. They are quarreling with one another and hating each other. And through all this, they are lying against the truth.
In Summary
Sometimes our life problems are complicated and difficult to understand. But sometimes our problems are not as complicated as we assume them to be.
Story Time
One evening, I went with my parents to a fancy restaurant. My dad was about halfway through his meal when he took a hard look at the potato on his plate. He called the waitress over and said, "This potato is bad!"
To my utter amazement, the waitress at this high-end five star eatery picked up the potato, smacked it, put it back on my dad's plate and then told my dad, "If that potato causes any more trouble, just let me know."
James gives us an equally shocking answer to why quarrels exist in the church. He says it is very simple. The source of quarrels is lustful flesh that desires to have what the world wants. When we do not get what we want, we fight with each other rather than asking God. We are disappointed when do not receive what we desire because we ask with worldly motives.
James goes on to say we cannot seek to be friends with the world. We are not to be like them and to want what they want. God will not share this world with us. He will not let us have satisfaction in our carnal pursuits. Our Father knows what is best for us and will not give in if we ask with sinful desires for the same thing over and over and over again.
When our requests are ignored and our fellowship with body of Christ is unsatisfying, we need to examine our lives to see if this pattern is responsible.
Sunday, October 14, 2018
Sunday, October 7, 2018
James Chapter 3 Part Two (Verses 13-18)
B. The demonstration of a living faith in the presence of wisdom
1. (James 3:13) Wisdom shows us how to do good works
Who among you is wise and understanding? Let him show by his good behavior his deeds in the gentleness of wisdom.
James moves his focus to those in the church who try to show their "wisdom" and spiritual maturity simply with impressive words. These are the people who like to make big speeches and talk about wisdom. Yet, when it comes to their action, they are lacking any evidence of spiritual maturity and wisdom.
Demonstrating wisdom through impressive oratory was the common style for both Greek and Jew "wise" men. They equated wisdom with the ability to to expound on weighty matters for hours on end. They engaged in rhetorical arguments and debated with great skill. They twisted the meaning of words and turned them to their advantage. The "wisdom" shown I would equate to a lawyer or politician. They can talk a great talk, but their actions are usually lacking.
Joke Time
There was an old miser who had no friends except his doctor, his pastor and his lawyer. Just before the miser died, he asked these men to gather around him at his bedside. "I have always heard that you cannot take anything with you into the afterlife. But I want to disprove this theory," he said. "I have $90,000 under my mattress, and when I die, just before they throw the dirt on my grave, I want each of you to toss in an envelope with $30,000 into my grave."
The three attended the funeral, and each threw in his envelope in the grave. On the way back from the cemetery, the pastor said, "I must confess. I needed $10,000 for my new church. So, I only threw in $20,000."
The doctor then said, "I must confess too. I needed $20,000 for a new hospital I was opening up. So, I only threw in $10,000." The lawyer looked at them both and shook his head. He then said, "Gentlemen, I am surprised, shocked and ashamed of you. I do not see how you could dare go against this man's final wish. I will have you know that I threw in my personal check for the full amount!"
Who among you is wise and understanding: James asks the church a simple question. One which should be easy to answer.
Reflecting back to how James opened the chapter, he said we should not press ourselves into a teaching role. When we do, we risk a harsh judgment if our tongue convicts us in the course of leading and teaching wrongly. A teacher's role is ultimately one of conveying godly wisdom through words, and then backing up those words through godly living. We must be able to live up to both standards. What we say must be godly and how we live our lives must also be godly in nature.
The Greek words for wise and understanding are important to understanding the meaning of James's words. The word for wise means to have moral insight or to discern issues of moral conduct. It is to know right from wrong and to make judgments about what God considers proper. Understanding means having an expertise in something such as having an intellectual knowledge.
Rewording the opening of verse 13, James is asking, "You think you can be a teacher or leader and speak for what God says concerning right and wrong? You think you are an expert in righteousness and godliness?"
To this question, James provides the challenge.
Let him show by his good behavior his deeds in the gentleness of wisdom: There are two parts to James's command. First, you do not practice wisdom and understanding through words alone. You cannot just talk the talk. You must show your behavior through your action. It is the same theme again. Wisdom (like faith) is not a concept; it is a way of life. It requires action.
The Christians during James's life were still trapped in the Pharisaical pattern of giving others the lectures on holiness; however, they failed to practice it themselves.
"Then Jesus spoke to the crowds and to His disciples, saying, 'The scribes and the Pharisees have seated themselves in the chair of Moses; therefore, all that they tell you, do and observe, but do not do according to their deeds; for they say things and do not do them.'" (Matthew 23:1-3)
So, James says talking about matters of righteousness and godliness is not the same as being godly or righteous. If we think we are wise in these matters, but we cannot bring ourselves to actually living righteously and producing good deeds and behaviors, then we are fooling ourselves. We become just like the Pharisees.
Secondly, James commandment requires that we perform these deeds in gentleness and wisdom. The term in Greek means humility with a sense of submitting to God, Who is the source of all godly wisdom. Here again, true godly wisdom lived out is never prideful or arrogant. It is not self-serving, rude or critical. It is gentle, loving and humble. It reflects the fact that our godliness was not a product of ourselves. we did not figure anything out or create anything ourselves. We arrived at our station in life by God's grace.
We are saved by God's grace and sanctified by His grace. In obedience, we must submit to His Spirit and demonstrate wisdom through submission to His will.
This opening verse sets the positive example for wisdom. James uses the rest of the chapter to explore the opposite problem.
2. (James 3:14-16) The character of earthly wisdom
But if you have bitter jealousy and selfish ambition in your heart, do not be arrogant and so lie against the truth. This wisdom is not that which comes down from above, but it earthly, natural, demonic. For where jealousy and selfish ambition exist, there is disorder and every evil thing.
But if you have bitter jealousy and selfish ambition in your heart: In the early church, the leadership had been seeking for teaching and leadership positions out of selfish ambition. Of course, this kind of thing is also present in churches today. When people seek for leadership and/or teaching positions out of selfish ambition, they inevitably become competitors in a race for recognition. This leads to bitter jealousies. It leads to alliances and various kinds of evil. James alludes to this kind of rancor and disunity in the second part of verse 14.
Do not be arrogant and so lie against the truth: Arrogance is the inevitable result of selfish ambition and jealousies. We can easily imagine various men and perhaps even women seeking positions for themselves in the church leadership.
(Biblical leadership always includes the expectation that the leaders are also teachers of God's Word.
"For the overseer must be above reproach as God's steward, not self-willed, not quick-tempered, not addicted to wine, not pugnacious, not fond of sordid gain, but hospitable, loving what is good, sensible, just, devout, self-controlled, holding fast the faithful word which is in accordance with the teaching, so that he will be able both to exhort in sounds doctrine and to refute those who contradict" (Titus 1:7-9).)
These ambitious people began to compete with one another for who was the wisest in their knowledge of Scripture. They engaged in rhetorical debates probably concerning Torah or prophecies concerning Jesus. As one might gain an advantage over another, bitter jealousies developed. Men harbored anger and hatred against one another. Factions and divisions developed, one against another, each supporting their own leadership candidate or teacher.
For where jealousy and selfish ambition exist, there is disorder and every evil thing: The source of this ungodly degeneration within the church began with ungodly speech, driven by selfish ambition and arrogance. It leads eventually to the disintegration of the church body.
James points out that this kind of wisdom is not from above. He uses the word wisdom in an ironic sense. It is the kind of thinking that has a demonic source. James is not suggesting that we are supposed to blame Satan directly for all these behaviors. It is not "The devil made me do it!" Rather, this kind of discord and evil traces back to the sin of Satan in the Throne Room and flows through the sin of Adam in the Garden of Eden to us today. We are acting in the way which finds its origins in the sin of Satan's pride.
When we say we want to serve God through a teaching role, and then we seek that role out of selfish ambition and arrogance, we are not acting in a godly way. We are actually acting in a satanic way, in that we are acting in sin. We lie against the truth.
How do we lie against the truth? We may be speaking the truth with our mouths (the truth of the Gospel), but by our sinful arrogance and selfishness, we tear down the Gospel by our actions. We are talking correctly, but our actions reveal we are not acting according to the Gospel.
This has great determent to unbelievers. They hear our words, and then they see our sinful actions. They make the obvious conclusion. Christians are merely hearers of the words but not doers of the word. The unbeliever may fail to believe our message because our actions declare it to be a lie.
3. (James 3:17-18) The character of heavenly wisdom
But the wisdom from above is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy. And the seed whose fruit is righteous is sown in peace by those who make peace.
But the wisdom from above: James states that true godly wisdom, which comes from above, yields a different set of behaviors.
Pure: First, godly wisdom is uncontaminated by fleshly, sinful desires and ambitions. If we feel a calling to teach God's people and lead in that capacity, we can know it is a godly calling by testing our ambitions. Are we excited to teach a class of three and a class of three hundred? Are we fulfilled by understanding God's truth accurately and sharing it with one person? Do we need a large crowd to feel important? Do we feel jealousy when another teacher finds something in Scripture we did not find ourselves? Are we ever tempted to claim another's teaching as our own? Can we change our mind about what we believe when God brings us a better interpretation through another teacher? Do we have a teachable heart as we strive to teach others?
Godly wisdom from above will always come with a purity of spirit that removes our personal ambition and makes God's glory and His Word the focus.
Peaceable, gentle, reasonable: Our speech as we teach should not be pushy; it should not be arrogant, defensive, angry or confrontational. Rather, it should be full of mercy and good fruits. A teacher who speaks with the wisdom from above speaks from a perspective of God's mercy and grace. The fruit of his teaching will be the ultimate measure of where his wisdom originates from.
To discover where a teacher's wisdom comes from, one must examine the following:
Look first at the life of the teacher. Has the teacher lead a godly life in his own walk? Is the teacher the kind of man he calls others to be based on Scripture? Is his home life a godly, peaceful home? Are his children respectful and obedient?
The Bible gives us these tests because they tell us whether a man's teaching is rooted in the wisdom given from above or a false wisdom that originates from a selfish, fleshly source.
I have met many people who aspire to teach the Bible and want their time in the spotlight. In many cases, they have a strong knowledge of Scripture. But, they are not operating in the Spirit. They display a kind of prideful, ambitiousness that speaks louder than their words. It is reflected in the personal life and personality.
Unwavering: James says a teacher operating with wisdom from above will remain unwavering in the presentation of the truth. Unwavering refers to teaching without prejudice or partiality. The teacher does not waver in his presentation of the truth simply because his audience is different and may not like what Scripture says.
Unwavering is different than being unteachable. I can be unwavering and yet remain teachable so long as my changing views are informed from Scripture and are not an external viewpoint, trend or fad. So long as my motive remains speaking the truth and not pleasing my audience, I remain unwavering.
It takes a strong, mature Christian to admit that they have been wrong in understanding an area of Scripture he previously felt was settled as fact. It also requires a strong, mature teacher to present the honest truth in the face of a hostile audience. This is especially hard for a teacher that looks to an audience for his financial support such as a pastor. A teacher cannot be approved by the world of the carnal members of his audience; otherwise, he will begin to waver.
The seed whose fruit is sown in peace: James then says to look at the fruit of the teacher's ministry as a whole. When they teach, are lives changed? Are men and women brought to faith? Are families and marriages restored? Are hearts strengthened to serve the LORD? Or does the teaching bring discord, factions, disputes or hostility?
James continues his idea in the first part of Chapter 4, where James raises concern over how our faith is tested by our temptation to seek the world's acceptance.
1. (James 3:13) Wisdom shows us how to do good works
Who among you is wise and understanding? Let him show by his good behavior his deeds in the gentleness of wisdom.
James moves his focus to those in the church who try to show their "wisdom" and spiritual maturity simply with impressive words. These are the people who like to make big speeches and talk about wisdom. Yet, when it comes to their action, they are lacking any evidence of spiritual maturity and wisdom.
Demonstrating wisdom through impressive oratory was the common style for both Greek and Jew "wise" men. They equated wisdom with the ability to to expound on weighty matters for hours on end. They engaged in rhetorical arguments and debated with great skill. They twisted the meaning of words and turned them to their advantage. The "wisdom" shown I would equate to a lawyer or politician. They can talk a great talk, but their actions are usually lacking.
Joke Time
There was an old miser who had no friends except his doctor, his pastor and his lawyer. Just before the miser died, he asked these men to gather around him at his bedside. "I have always heard that you cannot take anything with you into the afterlife. But I want to disprove this theory," he said. "I have $90,000 under my mattress, and when I die, just before they throw the dirt on my grave, I want each of you to toss in an envelope with $30,000 into my grave."
The three attended the funeral, and each threw in his envelope in the grave. On the way back from the cemetery, the pastor said, "I must confess. I needed $10,000 for my new church. So, I only threw in $20,000."
The doctor then said, "I must confess too. I needed $20,000 for a new hospital I was opening up. So, I only threw in $10,000." The lawyer looked at them both and shook his head. He then said, "Gentlemen, I am surprised, shocked and ashamed of you. I do not see how you could dare go against this man's final wish. I will have you know that I threw in my personal check for the full amount!"
Who among you is wise and understanding: James asks the church a simple question. One which should be easy to answer.
Reflecting back to how James opened the chapter, he said we should not press ourselves into a teaching role. When we do, we risk a harsh judgment if our tongue convicts us in the course of leading and teaching wrongly. A teacher's role is ultimately one of conveying godly wisdom through words, and then backing up those words through godly living. We must be able to live up to both standards. What we say must be godly and how we live our lives must also be godly in nature.
The Greek words for wise and understanding are important to understanding the meaning of James's words. The word for wise means to have moral insight or to discern issues of moral conduct. It is to know right from wrong and to make judgments about what God considers proper. Understanding means having an expertise in something such as having an intellectual knowledge.
Rewording the opening of verse 13, James is asking, "You think you can be a teacher or leader and speak for what God says concerning right and wrong? You think you are an expert in righteousness and godliness?"
To this question, James provides the challenge.
Let him show by his good behavior his deeds in the gentleness of wisdom: There are two parts to James's command. First, you do not practice wisdom and understanding through words alone. You cannot just talk the talk. You must show your behavior through your action. It is the same theme again. Wisdom (like faith) is not a concept; it is a way of life. It requires action.
The Christians during James's life were still trapped in the Pharisaical pattern of giving others the lectures on holiness; however, they failed to practice it themselves.
"Then Jesus spoke to the crowds and to His disciples, saying, 'The scribes and the Pharisees have seated themselves in the chair of Moses; therefore, all that they tell you, do and observe, but do not do according to their deeds; for they say things and do not do them.'" (Matthew 23:1-3)
So, James says talking about matters of righteousness and godliness is not the same as being godly or righteous. If we think we are wise in these matters, but we cannot bring ourselves to actually living righteously and producing good deeds and behaviors, then we are fooling ourselves. We become just like the Pharisees.
Secondly, James commandment requires that we perform these deeds in gentleness and wisdom. The term in Greek means humility with a sense of submitting to God, Who is the source of all godly wisdom. Here again, true godly wisdom lived out is never prideful or arrogant. It is not self-serving, rude or critical. It is gentle, loving and humble. It reflects the fact that our godliness was not a product of ourselves. we did not figure anything out or create anything ourselves. We arrived at our station in life by God's grace.
We are saved by God's grace and sanctified by His grace. In obedience, we must submit to His Spirit and demonstrate wisdom through submission to His will.
This opening verse sets the positive example for wisdom. James uses the rest of the chapter to explore the opposite problem.
2. (James 3:14-16) The character of earthly wisdom
But if you have bitter jealousy and selfish ambition in your heart, do not be arrogant and so lie against the truth. This wisdom is not that which comes down from above, but it earthly, natural, demonic. For where jealousy and selfish ambition exist, there is disorder and every evil thing.
But if you have bitter jealousy and selfish ambition in your heart: In the early church, the leadership had been seeking for teaching and leadership positions out of selfish ambition. Of course, this kind of thing is also present in churches today. When people seek for leadership and/or teaching positions out of selfish ambition, they inevitably become competitors in a race for recognition. This leads to bitter jealousies. It leads to alliances and various kinds of evil. James alludes to this kind of rancor and disunity in the second part of verse 14.
Do not be arrogant and so lie against the truth: Arrogance is the inevitable result of selfish ambition and jealousies. We can easily imagine various men and perhaps even women seeking positions for themselves in the church leadership.
(Biblical leadership always includes the expectation that the leaders are also teachers of God's Word.
"For the overseer must be above reproach as God's steward, not self-willed, not quick-tempered, not addicted to wine, not pugnacious, not fond of sordid gain, but hospitable, loving what is good, sensible, just, devout, self-controlled, holding fast the faithful word which is in accordance with the teaching, so that he will be able both to exhort in sounds doctrine and to refute those who contradict" (Titus 1:7-9).)
These ambitious people began to compete with one another for who was the wisest in their knowledge of Scripture. They engaged in rhetorical debates probably concerning Torah or prophecies concerning Jesus. As one might gain an advantage over another, bitter jealousies developed. Men harbored anger and hatred against one another. Factions and divisions developed, one against another, each supporting their own leadership candidate or teacher.
For where jealousy and selfish ambition exist, there is disorder and every evil thing: The source of this ungodly degeneration within the church began with ungodly speech, driven by selfish ambition and arrogance. It leads eventually to the disintegration of the church body.
James points out that this kind of wisdom is not from above. He uses the word wisdom in an ironic sense. It is the kind of thinking that has a demonic source. James is not suggesting that we are supposed to blame Satan directly for all these behaviors. It is not "The devil made me do it!" Rather, this kind of discord and evil traces back to the sin of Satan in the Throne Room and flows through the sin of Adam in the Garden of Eden to us today. We are acting in the way which finds its origins in the sin of Satan's pride.
When we say we want to serve God through a teaching role, and then we seek that role out of selfish ambition and arrogance, we are not acting in a godly way. We are actually acting in a satanic way, in that we are acting in sin. We lie against the truth.
How do we lie against the truth? We may be speaking the truth with our mouths (the truth of the Gospel), but by our sinful arrogance and selfishness, we tear down the Gospel by our actions. We are talking correctly, but our actions reveal we are not acting according to the Gospel.
This has great determent to unbelievers. They hear our words, and then they see our sinful actions. They make the obvious conclusion. Christians are merely hearers of the words but not doers of the word. The unbeliever may fail to believe our message because our actions declare it to be a lie.
3. (James 3:17-18) The character of heavenly wisdom
But the wisdom from above is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy. And the seed whose fruit is righteous is sown in peace by those who make peace.
But the wisdom from above: James states that true godly wisdom, which comes from above, yields a different set of behaviors.
Pure: First, godly wisdom is uncontaminated by fleshly, sinful desires and ambitions. If we feel a calling to teach God's people and lead in that capacity, we can know it is a godly calling by testing our ambitions. Are we excited to teach a class of three and a class of three hundred? Are we fulfilled by understanding God's truth accurately and sharing it with one person? Do we need a large crowd to feel important? Do we feel jealousy when another teacher finds something in Scripture we did not find ourselves? Are we ever tempted to claim another's teaching as our own? Can we change our mind about what we believe when God brings us a better interpretation through another teacher? Do we have a teachable heart as we strive to teach others?
Godly wisdom from above will always come with a purity of spirit that removes our personal ambition and makes God's glory and His Word the focus.
Peaceable, gentle, reasonable: Our speech as we teach should not be pushy; it should not be arrogant, defensive, angry or confrontational. Rather, it should be full of mercy and good fruits. A teacher who speaks with the wisdom from above speaks from a perspective of God's mercy and grace. The fruit of his teaching will be the ultimate measure of where his wisdom originates from.
To discover where a teacher's wisdom comes from, one must examine the following:
Look first at the life of the teacher. Has the teacher lead a godly life in his own walk? Is the teacher the kind of man he calls others to be based on Scripture? Is his home life a godly, peaceful home? Are his children respectful and obedient?
The Bible gives us these tests because they tell us whether a man's teaching is rooted in the wisdom given from above or a false wisdom that originates from a selfish, fleshly source.
I have met many people who aspire to teach the Bible and want their time in the spotlight. In many cases, they have a strong knowledge of Scripture. But, they are not operating in the Spirit. They display a kind of prideful, ambitiousness that speaks louder than their words. It is reflected in the personal life and personality.
Unwavering: James says a teacher operating with wisdom from above will remain unwavering in the presentation of the truth. Unwavering refers to teaching without prejudice or partiality. The teacher does not waver in his presentation of the truth simply because his audience is different and may not like what Scripture says.
Unwavering is different than being unteachable. I can be unwavering and yet remain teachable so long as my changing views are informed from Scripture and are not an external viewpoint, trend or fad. So long as my motive remains speaking the truth and not pleasing my audience, I remain unwavering.
It takes a strong, mature Christian to admit that they have been wrong in understanding an area of Scripture he previously felt was settled as fact. It also requires a strong, mature teacher to present the honest truth in the face of a hostile audience. This is especially hard for a teacher that looks to an audience for his financial support such as a pastor. A teacher cannot be approved by the world of the carnal members of his audience; otherwise, he will begin to waver.
The seed whose fruit is sown in peace: James then says to look at the fruit of the teacher's ministry as a whole. When they teach, are lives changed? Are men and women brought to faith? Are families and marriages restored? Are hearts strengthened to serve the LORD? Or does the teaching bring discord, factions, disputes or hostility?
James continues his idea in the first part of Chapter 4, where James raises concern over how our faith is tested by our temptation to seek the world's acceptance.
Sunday, September 30, 2018
James Chapter 3 Part One (Verses 1-12)
WARNINGS AND WORDS TO TEACHERS
A. Demonstration of a living faith in controlling what we say
1. (James 3:1-2) Opening observations; the greater accountability of teachers and the difficulty of not stumbling
Let not many of you become teachers, my brethren, knowing that as such we will incur a stricter judgment. For we all stumble in many ways. If anyone does not stumble in what he says, he is a perfect man, able to bridle the whole body as well.
At the end of Chapter one, James taught us an important principle about Christian living. ("Therefore, putting aside all filthiness and all that remains of wickedness, in humility receive the word implanted, which is able to save your souls" James 1:21.) We should put aside all filthiness and wickedness and receive the word of God, which will save us--saving us in the sense of sanctifying us. This sanctification saves us from the consequences of our sinful choices. And the sanctifying process is a result of receiving the word in humility by hearing the teaching of God's word.
Moreover, James goes on to say if we are merely hearers of the word and not doers of the word, we deceive ourselves into thinking we are religious. In chapter one verse 26, James offers a gold standard for measuring who is truly putting the word into practice. ("If anyone thinks himself to be religious, and yet does not bridle his tongue but deceives his own heart, this man's religious is worthless" James 1:26.) If we cannot learn to bridle our tongue and control it with authority, then our religion is worthless.
Any life of religion that does not present itself as sanctified, i.e., a life that is steadily becoming more Christ-like and holy, is of no value or worth. Outward religious practice that does not lead to an inward conforming to Christ in our lives will not profit God. It will not profit our neighbors. It will not profit ourselves.
At the end of chapter two, James reminds us that our life goal must be to declare our faith publicly by doing the works that faith requires. Works are anything that display our faith. It is an action, a word or even a thought. For James, the words we use are a particularly good indicator of our faith. In chapter three, James focuses on speech and its relationship to spiritual maturity.
Let not many of you become teachers: James begins the chapter with a harsh warning--teachers will be held accountable for their speech and will be held to a higher standard. Many folks in the church in James's time were becoming teachers and gave no credence to the influence they had on the church. How many people in today's churches have the same view and casually take on a teaching position, giving little thought to what proceeds out of their mouths? Through carelessness and ignorance, teachers have the ability to lead people astray. Jesus warns us "to whom much is given, from him much will be required; and to whom much has been committed of him they will ask the more" (Luke 12:48).
A better sense of the Greek is this: "Do not press yourself into the role of a teacher." We are not to presume to speak on behalf of the LORD concerning His word. We should not seek the role of teacher because we are all prone to sinning and stumbling. Therefore, we are not to place ourselves into the position of possibly sinning with your speech while teaching because teachers will incur a stricter judgment.
Failing to handle the word of God properly is a particularly damaging sin for a Christian. Teachers who sin through poor teaching stand to receive an even harsher judgment when they face Christ. They will be graded by tougher standards.
For many years, I have had a yearning to teach God's Word. I did not know how to go about organizing a Bible study nor did I have the confidence to do anything on my own. However, God has always seemed to pave a way for me in which I have developed the experience needed to teach His word. My first teaching position was educating three and four year olds in my church's Sunday School program. Years later, a woman called me up and asked if I could help her expand her faith by answering her Bible questions. This ultimately became a one-on-one weekly Bible study session. Immediately after this Bible study, God placed in my heart to teach a Bible study at my local community center. The study started out very tiny, with only one or two participants showing up each week. However, as my ability to teach improved with each session, God expanded the Bible study. I am very apprehensive about teaching God's Word as I know every word which proceeds out of my mouth is being judged. However, I love God, love His Word and love to share His Word with others. I try with a sincere heart to teach things correctly. However, I know I have stumbled many times and have erroneously taught material. I just pray God has mercy on me and knows I try my best to proclaim His truths.
As one reads James's admonishment, we can ask, "Is James trying to discourage us from teaching God's Word?" In a way yes, but not so that we will not have teachers. But teachers are called by God and gifted by Him.
One thing to keep in mind is James is writing to a Jewish audience. In Jewish culture, a teacher is an important authority figure. They call teachers rabbi, which is a term of authority and power. Henceforth, James is speaking about leaders in the church who express their leadership through a teaching role. And by teaching, we mean establishing an interpretation of Scripture for a body of believers. Today, we might call these people pastors, teaching pastors, Bible study leaders, Sunday School teachers, etc. These are the roles which should particularly heed this warning.
The warning says not to press yourself into one of these roles. Do not make holding a leadership teaching role a goal unless you are specifically gifted and called into that role. Teaching without the spiritual gift means you are working outside your gift. It is not the work of the Spirit. We are thus placing ourselves in jeopardy in the coming judgment day. Because we inevitably mishandle God's Word in the course of teaching, we have deceived ourselves and others concerning God's Word. Our mistakes are magnified by being multiplied in the hearts and minds of our students.
Finally, all Christians are given the ability by the Spirit to read and understand Scripture to a certain extent. I am not proposing that only certain people can read and interpret Scripture. (This was the heresy perpetuated by the Roman church prior to the reformation.) We are a kingdom of priests, and all believers have equal access to the Spirit and to the opportunity to know and understand God's Word. But there is a difference in God's economy between knowing something for ourselves and endeavoring to teach Scripture to others. The Spirit may reveal some aspect of Scripture to us--just what he feels we need to know--while at the same time, not giving us a complete picture to carry the message to others.
For we all stumble in many ways: In verse two, James is quickly broadening the discussion beyond the teacher. His intent is really aimed at a more general point--we sin with our speech. The ancient Greek word translated "stumble" does not imply a fatal fall but something that trips us up. It is something which hinders our spiritual progress. James uses the word "we" which includes himself among those who stumble. Notice he does not excuse his stumbling or ours. We know that we all stumble, but we should all press on to a better walk with the LORD, which will be marked by less stumbling.
James is continuing his theme from chapter one, talking about self-control. The most important work we can do is the work of conforming our behavior to the commandments of Scripture. The best test of our spiritual maturity is found in how well we control ourselves, particularly our tongue.
He is a perfect man: If we can reach a point in our Christian walk where we are self-controlled in our speech, we will have become spiritually mature. That is what James mean by "perfect". The word in Greek is teleois which literally means having reached an end, or being complete.
Our degree of spiritual maturity shows itself most readily in our speech patterns. If our speech is godly and pleasing to the LORD in all respects, we may fairly judge ourselves to be maturing in our walk of faith. But, this is a tough standard. It addresses lying, gossiping, boasting, slandering, cursing and a whole host of other tendencies. Until we have put all those aside, we still have work to do.
This is why James gives a warning to those who might wish to teach. If we are not a mature believer with a Spiritual gift to teach, we are most likely going to see our teaching become impregnated with one or more of these sins. And then comes the stricter judgment because our sin is affecting our students.
To the one who may doubt the relationship between the tongue and the rest of our spiritual maturity, James gives several analogies to support his claim. First, James establishes that a small thing can have great power.
2. (James 3:3-6) The power of the tongue
Now if we put the bits into the horses' mouths so that they will obey us, we direct their entire body as well. Look at the ship also, though they are so great and are driven by strong winds, are still directed by a very small rudder wherever the inclination of the pilot desires. So also the tongue is a small part of the body and yet it boasts of great things. See how great a forest is set a flamed by such a small fire! And the tongue is a fire, the very world of iniquity; the tongue is set among our members as that which defiles the entire body, and sets on fire the course of our life, and is set on fire by hell.
We put bits into the horses' mouths: First, a horse is a large animal, but a trained rider can make it do anything merely by controlling the bit in his mouth. When you think about it, that is really quite remarkable. And the principle here is equally amazing. When we finally learn to yield to the Spirit's controlling influence in our speech, then we will have also yielded in other areas of our lives.
It is as if James is saying that the last thing we tend to give over to the Spirit is our speech. Perhaps it is because our speech is so closely connected to our thinking and motives. Jesus says the following about our speech: "But the things that proceed out of the mouth come from the heart, and those defile the man. For out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witness, slanders" (Matthew 15:18-19).
In examining the analogy James sets forth, if we are the horse, then the Holy Spirit is the rider. Once we give Him control over our tongue, He will be free to direct our whole body into a Christ-like life.
Look at the ship also: The second example extends from the first. A ship faces many challenges and trials on the open water. But as long as the captain has control of the rudder (a very small part of the vessel), he can guide the ship safely through the strong winds. If the captain does not control the rudder, those strong winds will eventually result in shipwreck.
Obviously, we are the ship, and the rudder is our tongue. If our Captain gains control of our tongue, he has the opportunity to guide us safely through difficult times. But if our rudder remains outside the Spirit's control, we face spiritual shipwreck.
Paul alludes to an example of just the same situation in his first letter to Timothy:
"This command I entrust to you, Timothy, my son, in accordance with the prophecies previously made concerning you, that by them you fight the good fight, keeping faith and good conscience, which some have rejected and suffered shipwreck in regard to their faith. Among these are Hymenaeus and Alexander, whom I have handed over to Satan, so that they will be taught not to blaspheme" (1 Timothy 1:18-20).
Hymenaeus and Alexander could not discipline their tongues and maintain a good conscience (meaning a good testimony). So, the LORD brought discipline through Paul, and their faith was shipwrecked.
You do not solve the problem of an unruly horse by keeping it in the barn. In the same way, you do not solve the problem of a hard to steer ship by keeping it tied to the dock. Continuing the analogy to the tongue, you cannot solve the problem of a tongue by taking a vow of silence. The only way to tame the tongue is to control it.
If the tongue is like a bit in the mouth of a horse or the rudder on a ship, it leaves us the question: Who or what holds the reigns. Or who or what directs the rudder? Some people have no hand on the reigns or the rudder; they say whatever comes into their minds. Others direct their tongue from their emotions or from aspects of their carnal nature. James point us to the answer: the Spirit of God, working through the new man, sets His hands on the reigns and rudder that is our tongue.
The tongue is a small part of the body: The tongue is a small part of the body, but it can boast or lay claim to great power in our lives. Unfortunately, not only does it have great saving power in our walk with Jesus, but James turns to the negative. He reminds us that it also has the power to condemn.
And the tongue is a fire: James uses a third analogy to emphasize the negative side of the tongue. A small flame can burn down a forest. And this leads to James's second point--as small as the tongue is, man is not capable of controlling it by himself.
The tongue is set among our members as that which defiles the entire body: Our tongues represent the very world of sin, of hell itself. In the sense of the sin and evil that a tongue can ignite in ourselves and in others. James says that our sinful speech defiles the entire body. And like a rudder, it can set our life on a course of evil.
And sets on fire the course of our life, and is set on fire by hell: James is saying essentially the same thing as Peter. "Be of sober spirit, be on the alert. Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour" (1 Peter 5:8). The devil (or hell) can set our life on "fire". It can set us on a course that brings our lives to a disastrous end. James is not suggesting a Christian who cannot tame his tongue will end up in hell. No amount of sinning can erase our trust and belief in Jesus. However, he is saying that we will see the enemy taking advantage of our weakness and driving our Christian witness and testimony into oblivion, leaving us with nothing at our judgment.
The problem of our tongue cannot be corrected with man's own efforts. The answers cannot be found in the self-help books. They only place they can be found is in the Bible. Only God's Word with the Spirit can bring about spiritual maturity and the taming of our flesh, including the taming of our tongue.
3. (James 3:7-8) The difficulty of taming the tongue
For every species of beasts and birds, of reptiles and creatures of the sea, is tamed and has been tamed by the human race. But no one can tame to tongue; it is a restless evil and full of deadly poison.
For every species of beasts and birds, of reptiles and creatures of the sea: James mentions four categories of animals that have been tamed or subdued by man. These four categories are noteworthy because they match the four categories in Genesis: beasts, birds, creeping things and sea creatures. The word translated "reptile" is actually the Greek word herpeton which means to creep.
So, James is intentionally referencing the four categories of the animal kingdom God created and gave to man to subdue. Just as God commanded Adam, man has subdued these creatures. We have invented many ways to bring them under our control to a certain degree. There are limits of course. (My family cannot seem to control the influx of ants which invade our home every summer.)
However, the tongue is not something man can control in that way. We cannot subdue it in any way comparable to the way we control animals. We may wish to control it, but sooner or later it re-exerts itself. We then see our weakness.
It is a restless evil and full of deadly poison: James says the tongue is an unruly evil, meaning it is an unrestrainable evil. James's point is that God gave us the power to subdue the animals, but the power to restrain sin in our bodies comes only through the Spirit and God's Word. We must recognize this is a problem we cannot solve without Him guiding us. And the good works of faith begin with receiving God's word in humility (James 1:21). Then, being doers of the word by seeking to conform our lives to what we learn, we yield to the Spirit as He takes authority over our lives.
The untamable tongue is even more dangerous when we consider the deadly poison it can deliver. It murders men's reputations by the slander it utters. It murders men's souls by the lusts and passions it stirs up in them. And many times their bodies too are murdered by the contentions and quarrels it raises against men.
A woman once came to John Wesley and said she knew what her talent was. She said, "I think my talent from God is to speak my mind." Wesley replied, "I don't think God would mind if you buried that talent." Speaking forth everything which come into one's mind is unwise, poisonous speech.
Finally, James challenges us to not be content with an untamed tongue.
4. (James 3:9-12) The contradictory character of the tongue
With it we bless our Lord and Father, and with it we curse men, who have been made in the likeness of God; from the same mouth come both blessing and cursing. My brethren, these things ought not to be this way. Does a fountain send out from the same opening both fresh and bitter water? Can a fig tree, my brethren, produce olives, or a vine produce figs? Nor can salt water produce fresh.
From the same mouth come both blessing and cursing: At one moment we bless His name with our tongues, and at another moment, we curse men who have been made in His image. Cursing does not mean using curse words. It can be any expression of hatred or condemnation made against someone. We are talking about all hateful or ungodly speech.
It is back to the principle from James 2:10: If you violate one law, you violate them all. And though we bless the Lord in one moment, we are effectively cursing Him when we curse the men He made in His own image. You cannot have it both ways, and yet we do it all the time.
Does a fountain send out from the same opening both fresh and bitter water: James uses a classic example that Jesus makes in the Gospels. Fountains of water are not expected to produce both good and bad water. Or a plant cannot produce both good and bad fruit. As new creatures in Christ, we were born again by the Spirit so that we might bear fruit and glory to God. When we allow our tongue to remain untamed, we are failing to live up to that eternal purpose. Our very reason for being saved is unmet in God's view so long as our tongue, and the rest of our body remains outside the Spirit's control. We will one day bring forth fresh water, and then the next day we bring forth salt water. And in that way, we fail to bring our LORD glory.
Can a fig tree, my brethren, produce olives, or a vine produce figs: It does not matter how hard we try, we cannot change what we are. A fig tree is always a fig tree. An olive tree always produces olives. You can label a fig tree "olive tree" and that will not make it an olive tree. You can trim a fig tree to look like an olive tree, but that will not make it an olive tree. You can treat a fig tree like an olive tree, but that will not make it an olive tree. You can surround a fig tree with many olive trees, but that will not make it an olive tree. You can transplant a fig tree to the Mount of Olives, but that will not make it an olive tree.
Sometimes the oldest advice is the best. As our mothers said, "If we cannot say something nice, do not say it at all." Like James says in James 1:19 "This you know, my brethren. But everyone must be quick to hear, slow to speak and slow to anger."
A. Demonstration of a living faith in controlling what we say
1. (James 3:1-2) Opening observations; the greater accountability of teachers and the difficulty of not stumbling
Let not many of you become teachers, my brethren, knowing that as such we will incur a stricter judgment. For we all stumble in many ways. If anyone does not stumble in what he says, he is a perfect man, able to bridle the whole body as well.
At the end of Chapter one, James taught us an important principle about Christian living. ("Therefore, putting aside all filthiness and all that remains of wickedness, in humility receive the word implanted, which is able to save your souls" James 1:21.) We should put aside all filthiness and wickedness and receive the word of God, which will save us--saving us in the sense of sanctifying us. This sanctification saves us from the consequences of our sinful choices. And the sanctifying process is a result of receiving the word in humility by hearing the teaching of God's word.
Moreover, James goes on to say if we are merely hearers of the word and not doers of the word, we deceive ourselves into thinking we are religious. In chapter one verse 26, James offers a gold standard for measuring who is truly putting the word into practice. ("If anyone thinks himself to be religious, and yet does not bridle his tongue but deceives his own heart, this man's religious is worthless" James 1:26.) If we cannot learn to bridle our tongue and control it with authority, then our religion is worthless.
Any life of religion that does not present itself as sanctified, i.e., a life that is steadily becoming more Christ-like and holy, is of no value or worth. Outward religious practice that does not lead to an inward conforming to Christ in our lives will not profit God. It will not profit our neighbors. It will not profit ourselves.
At the end of chapter two, James reminds us that our life goal must be to declare our faith publicly by doing the works that faith requires. Works are anything that display our faith. It is an action, a word or even a thought. For James, the words we use are a particularly good indicator of our faith. In chapter three, James focuses on speech and its relationship to spiritual maturity.
Let not many of you become teachers: James begins the chapter with a harsh warning--teachers will be held accountable for their speech and will be held to a higher standard. Many folks in the church in James's time were becoming teachers and gave no credence to the influence they had on the church. How many people in today's churches have the same view and casually take on a teaching position, giving little thought to what proceeds out of their mouths? Through carelessness and ignorance, teachers have the ability to lead people astray. Jesus warns us "to whom much is given, from him much will be required; and to whom much has been committed of him they will ask the more" (Luke 12:48).
A better sense of the Greek is this: "Do not press yourself into the role of a teacher." We are not to presume to speak on behalf of the LORD concerning His word. We should not seek the role of teacher because we are all prone to sinning and stumbling. Therefore, we are not to place ourselves into the position of possibly sinning with your speech while teaching because teachers will incur a stricter judgment.
Failing to handle the word of God properly is a particularly damaging sin for a Christian. Teachers who sin through poor teaching stand to receive an even harsher judgment when they face Christ. They will be graded by tougher standards.
For many years, I have had a yearning to teach God's Word. I did not know how to go about organizing a Bible study nor did I have the confidence to do anything on my own. However, God has always seemed to pave a way for me in which I have developed the experience needed to teach His word. My first teaching position was educating three and four year olds in my church's Sunday School program. Years later, a woman called me up and asked if I could help her expand her faith by answering her Bible questions. This ultimately became a one-on-one weekly Bible study session. Immediately after this Bible study, God placed in my heart to teach a Bible study at my local community center. The study started out very tiny, with only one or two participants showing up each week. However, as my ability to teach improved with each session, God expanded the Bible study. I am very apprehensive about teaching God's Word as I know every word which proceeds out of my mouth is being judged. However, I love God, love His Word and love to share His Word with others. I try with a sincere heart to teach things correctly. However, I know I have stumbled many times and have erroneously taught material. I just pray God has mercy on me and knows I try my best to proclaim His truths.
As one reads James's admonishment, we can ask, "Is James trying to discourage us from teaching God's Word?" In a way yes, but not so that we will not have teachers. But teachers are called by God and gifted by Him.
One thing to keep in mind is James is writing to a Jewish audience. In Jewish culture, a teacher is an important authority figure. They call teachers rabbi, which is a term of authority and power. Henceforth, James is speaking about leaders in the church who express their leadership through a teaching role. And by teaching, we mean establishing an interpretation of Scripture for a body of believers. Today, we might call these people pastors, teaching pastors, Bible study leaders, Sunday School teachers, etc. These are the roles which should particularly heed this warning.
The warning says not to press yourself into one of these roles. Do not make holding a leadership teaching role a goal unless you are specifically gifted and called into that role. Teaching without the spiritual gift means you are working outside your gift. It is not the work of the Spirit. We are thus placing ourselves in jeopardy in the coming judgment day. Because we inevitably mishandle God's Word in the course of teaching, we have deceived ourselves and others concerning God's Word. Our mistakes are magnified by being multiplied in the hearts and minds of our students.
Finally, all Christians are given the ability by the Spirit to read and understand Scripture to a certain extent. I am not proposing that only certain people can read and interpret Scripture. (This was the heresy perpetuated by the Roman church prior to the reformation.) We are a kingdom of priests, and all believers have equal access to the Spirit and to the opportunity to know and understand God's Word. But there is a difference in God's economy between knowing something for ourselves and endeavoring to teach Scripture to others. The Spirit may reveal some aspect of Scripture to us--just what he feels we need to know--while at the same time, not giving us a complete picture to carry the message to others.
For we all stumble in many ways: In verse two, James is quickly broadening the discussion beyond the teacher. His intent is really aimed at a more general point--we sin with our speech. The ancient Greek word translated "stumble" does not imply a fatal fall but something that trips us up. It is something which hinders our spiritual progress. James uses the word "we" which includes himself among those who stumble. Notice he does not excuse his stumbling or ours. We know that we all stumble, but we should all press on to a better walk with the LORD, which will be marked by less stumbling.
James is continuing his theme from chapter one, talking about self-control. The most important work we can do is the work of conforming our behavior to the commandments of Scripture. The best test of our spiritual maturity is found in how well we control ourselves, particularly our tongue.
He is a perfect man: If we can reach a point in our Christian walk where we are self-controlled in our speech, we will have become spiritually mature. That is what James mean by "perfect". The word in Greek is teleois which literally means having reached an end, or being complete.
Our degree of spiritual maturity shows itself most readily in our speech patterns. If our speech is godly and pleasing to the LORD in all respects, we may fairly judge ourselves to be maturing in our walk of faith. But, this is a tough standard. It addresses lying, gossiping, boasting, slandering, cursing and a whole host of other tendencies. Until we have put all those aside, we still have work to do.
This is why James gives a warning to those who might wish to teach. If we are not a mature believer with a Spiritual gift to teach, we are most likely going to see our teaching become impregnated with one or more of these sins. And then comes the stricter judgment because our sin is affecting our students.
To the one who may doubt the relationship between the tongue and the rest of our spiritual maturity, James gives several analogies to support his claim. First, James establishes that a small thing can have great power.
2. (James 3:3-6) The power of the tongue
Now if we put the bits into the horses' mouths so that they will obey us, we direct their entire body as well. Look at the ship also, though they are so great and are driven by strong winds, are still directed by a very small rudder wherever the inclination of the pilot desires. So also the tongue is a small part of the body and yet it boasts of great things. See how great a forest is set a flamed by such a small fire! And the tongue is a fire, the very world of iniquity; the tongue is set among our members as that which defiles the entire body, and sets on fire the course of our life, and is set on fire by hell.
We put bits into the horses' mouths: First, a horse is a large animal, but a trained rider can make it do anything merely by controlling the bit in his mouth. When you think about it, that is really quite remarkable. And the principle here is equally amazing. When we finally learn to yield to the Spirit's controlling influence in our speech, then we will have also yielded in other areas of our lives.
It is as if James is saying that the last thing we tend to give over to the Spirit is our speech. Perhaps it is because our speech is so closely connected to our thinking and motives. Jesus says the following about our speech: "But the things that proceed out of the mouth come from the heart, and those defile the man. For out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witness, slanders" (Matthew 15:18-19).
In examining the analogy James sets forth, if we are the horse, then the Holy Spirit is the rider. Once we give Him control over our tongue, He will be free to direct our whole body into a Christ-like life.
Look at the ship also: The second example extends from the first. A ship faces many challenges and trials on the open water. But as long as the captain has control of the rudder (a very small part of the vessel), he can guide the ship safely through the strong winds. If the captain does not control the rudder, those strong winds will eventually result in shipwreck.
Obviously, we are the ship, and the rudder is our tongue. If our Captain gains control of our tongue, he has the opportunity to guide us safely through difficult times. But if our rudder remains outside the Spirit's control, we face spiritual shipwreck.
Paul alludes to an example of just the same situation in his first letter to Timothy:
"This command I entrust to you, Timothy, my son, in accordance with the prophecies previously made concerning you, that by them you fight the good fight, keeping faith and good conscience, which some have rejected and suffered shipwreck in regard to their faith. Among these are Hymenaeus and Alexander, whom I have handed over to Satan, so that they will be taught not to blaspheme" (1 Timothy 1:18-20).
Hymenaeus and Alexander could not discipline their tongues and maintain a good conscience (meaning a good testimony). So, the LORD brought discipline through Paul, and their faith was shipwrecked.
You do not solve the problem of an unruly horse by keeping it in the barn. In the same way, you do not solve the problem of a hard to steer ship by keeping it tied to the dock. Continuing the analogy to the tongue, you cannot solve the problem of a tongue by taking a vow of silence. The only way to tame the tongue is to control it.
If the tongue is like a bit in the mouth of a horse or the rudder on a ship, it leaves us the question: Who or what holds the reigns. Or who or what directs the rudder? Some people have no hand on the reigns or the rudder; they say whatever comes into their minds. Others direct their tongue from their emotions or from aspects of their carnal nature. James point us to the answer: the Spirit of God, working through the new man, sets His hands on the reigns and rudder that is our tongue.
The tongue is a small part of the body: The tongue is a small part of the body, but it can boast or lay claim to great power in our lives. Unfortunately, not only does it have great saving power in our walk with Jesus, but James turns to the negative. He reminds us that it also has the power to condemn.
And the tongue is a fire: James uses a third analogy to emphasize the negative side of the tongue. A small flame can burn down a forest. And this leads to James's second point--as small as the tongue is, man is not capable of controlling it by himself.
The tongue is set among our members as that which defiles the entire body: Our tongues represent the very world of sin, of hell itself. In the sense of the sin and evil that a tongue can ignite in ourselves and in others. James says that our sinful speech defiles the entire body. And like a rudder, it can set our life on a course of evil.
And sets on fire the course of our life, and is set on fire by hell: James is saying essentially the same thing as Peter. "Be of sober spirit, be on the alert. Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour" (1 Peter 5:8). The devil (or hell) can set our life on "fire". It can set us on a course that brings our lives to a disastrous end. James is not suggesting a Christian who cannot tame his tongue will end up in hell. No amount of sinning can erase our trust and belief in Jesus. However, he is saying that we will see the enemy taking advantage of our weakness and driving our Christian witness and testimony into oblivion, leaving us with nothing at our judgment.
The problem of our tongue cannot be corrected with man's own efforts. The answers cannot be found in the self-help books. They only place they can be found is in the Bible. Only God's Word with the Spirit can bring about spiritual maturity and the taming of our flesh, including the taming of our tongue.
3. (James 3:7-8) The difficulty of taming the tongue
For every species of beasts and birds, of reptiles and creatures of the sea, is tamed and has been tamed by the human race. But no one can tame to tongue; it is a restless evil and full of deadly poison.
For every species of beasts and birds, of reptiles and creatures of the sea: James mentions four categories of animals that have been tamed or subdued by man. These four categories are noteworthy because they match the four categories in Genesis: beasts, birds, creeping things and sea creatures. The word translated "reptile" is actually the Greek word herpeton which means to creep.
So, James is intentionally referencing the four categories of the animal kingdom God created and gave to man to subdue. Just as God commanded Adam, man has subdued these creatures. We have invented many ways to bring them under our control to a certain degree. There are limits of course. (My family cannot seem to control the influx of ants which invade our home every summer.)
However, the tongue is not something man can control in that way. We cannot subdue it in any way comparable to the way we control animals. We may wish to control it, but sooner or later it re-exerts itself. We then see our weakness.
It is a restless evil and full of deadly poison: James says the tongue is an unruly evil, meaning it is an unrestrainable evil. James's point is that God gave us the power to subdue the animals, but the power to restrain sin in our bodies comes only through the Spirit and God's Word. We must recognize this is a problem we cannot solve without Him guiding us. And the good works of faith begin with receiving God's word in humility (James 1:21). Then, being doers of the word by seeking to conform our lives to what we learn, we yield to the Spirit as He takes authority over our lives.
The untamable tongue is even more dangerous when we consider the deadly poison it can deliver. It murders men's reputations by the slander it utters. It murders men's souls by the lusts and passions it stirs up in them. And many times their bodies too are murdered by the contentions and quarrels it raises against men.
A woman once came to John Wesley and said she knew what her talent was. She said, "I think my talent from God is to speak my mind." Wesley replied, "I don't think God would mind if you buried that talent." Speaking forth everything which come into one's mind is unwise, poisonous speech.
Finally, James challenges us to not be content with an untamed tongue.
4. (James 3:9-12) The contradictory character of the tongue
With it we bless our Lord and Father, and with it we curse men, who have been made in the likeness of God; from the same mouth come both blessing and cursing. My brethren, these things ought not to be this way. Does a fountain send out from the same opening both fresh and bitter water? Can a fig tree, my brethren, produce olives, or a vine produce figs? Nor can salt water produce fresh.
From the same mouth come both blessing and cursing: At one moment we bless His name with our tongues, and at another moment, we curse men who have been made in His image. Cursing does not mean using curse words. It can be any expression of hatred or condemnation made against someone. We are talking about all hateful or ungodly speech.
It is back to the principle from James 2:10: If you violate one law, you violate them all. And though we bless the Lord in one moment, we are effectively cursing Him when we curse the men He made in His own image. You cannot have it both ways, and yet we do it all the time.
Does a fountain send out from the same opening both fresh and bitter water: James uses a classic example that Jesus makes in the Gospels. Fountains of water are not expected to produce both good and bad water. Or a plant cannot produce both good and bad fruit. As new creatures in Christ, we were born again by the Spirit so that we might bear fruit and glory to God. When we allow our tongue to remain untamed, we are failing to live up to that eternal purpose. Our very reason for being saved is unmet in God's view so long as our tongue, and the rest of our body remains outside the Spirit's control. We will one day bring forth fresh water, and then the next day we bring forth salt water. And in that way, we fail to bring our LORD glory.
Can a fig tree, my brethren, produce olives, or a vine produce figs: It does not matter how hard we try, we cannot change what we are. A fig tree is always a fig tree. An olive tree always produces olives. You can label a fig tree "olive tree" and that will not make it an olive tree. You can trim a fig tree to look like an olive tree, but that will not make it an olive tree. You can treat a fig tree like an olive tree, but that will not make it an olive tree. You can surround a fig tree with many olive trees, but that will not make it an olive tree. You can transplant a fig tree to the Mount of Olives, but that will not make it an olive tree.
Sometimes the oldest advice is the best. As our mothers said, "If we cannot say something nice, do not say it at all." Like James says in James 1:19 "This you know, my brethren. But everyone must be quick to hear, slow to speak and slow to anger."
Sunday, September 23, 2018
James Chapter 2 Part Three (Verses 18-26)
In chapter two up to verse 17, James has made the simple argument that we must pay attention to how we respond to the tests of our faith. We must take these tests seriously and set our mind to passing them. Passing a test is an opportunity to do good deeds or good works. In fact, we must set our minds on the goal of living a Christian life that produces good works of faith. By serving in our gift, we seek ways to spread the Gospel and glorify God in all that we do.
James then argues we must be dedicated to this path because we are to be judged accordingly. This judgment is one of works and not a judgment for sin. But, it still brings the possibility of a bad outcome. If we do not show works of mercy, then we should not expect our Judge to show mercy to us. Instead, we will receive a harsh judgment because that will be the outcome for a believer who lives a life absent of good works.
In verse 17, James makes his point clear--if our faith does not yield good works to the glory of God, it is a useless faith. It is useless for others who are in need of our works of charity and service. It is useless to ourselves because our eternal reward is based upon works done in faith. If we arrive at the judgment moment without works, we will come through the judgment moment empty-handed.
Most importantly, a faith absent of works is useless to God. As Jesus says, "Let your light shine before men in a such a way that they may see your good works, and glorify your Father who is in heaven" (Matthew 5:16). The light is symbol for our faith in the Gospel, and Jesus told us to let our faith shine in such a way that the world sees our good works and glorified God.
As I reflected on this part of James's letter, I was forced to confront my own assumptions I have made about my own life and about Scripture itself. I wondered if I was pleasing the LORD in my works. Is He pleased in my prayer life or in the way in which I spend my money? Is He pleased in the way in which I spend my free time? I found myself asking more and more about what will the LORD say to me on my judgment day about these things.
In terms of Scripture, I found myself taking a second look at a number of passages where Jesus or the New Testament writers tell us to take the judgment seat moment seriously. Paul, for example, describes the judgment seat of Christ in this way:
“Therefore, we also have as our ambition, whether at home or absent, to be pleasing to Him. For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad" (2 Corinthians 5:9-10).
Paul says our ambition should be pleasing to Christ, knowing we will be judged by Him and rewarded accordingly. A bad judgment is the result of a Christian who lives a life without striving to please His master--a life lived without fearing the LORD. Paul adds, there can be a bad outcome to that judgment.
Paul begins his next thought..."Knowing the fear of the Lord". Have you ever wondered why Paul was so tireless in his efforts to spread the Gospel? Why did Paul place himself in harms way and endure such misery? And why did he do it so willingly? He says he did it because he knew the fear of the Lord. He let his fear, respect, awe and desire to please His Lord drive him to a life of good works.
3. (James 2:18-19) A living faith cannot be separated from works
But some may well say, "You have faith and I have works; show me your faith without the works, and I will show you my faith by my works." You believe that God is one. You do well; the demons also believe, and shudder.
But some may well say: James, guided by the Holy Spirit, anticipated what some might argue to refute his concerns. James anticipated that some might try to counter his argument and claim that Christians do not need to worry about such things. James speaks as if he were an objector. This verse and many of the verses which follow are often misunderstood among many Christians.
To clear things up, let's ask the question, "How would someone object to James's teaching?” For example, would someone try to contradict James by proposing that it is perfectly OK to have faith but no works? Would anyone ever argue this point? Arguing that faith without works is a perfectly acceptable option for a Christian does not even make sense. So this was not an argument in which James was worried.
Instead, James worried about the opposite argument. He is worried that someone might argue that there is no such thing as a believer who has faith without works. Said another way, James worried that someone might argue that every true believer must produce works. Therefore, a faith that produces no works would not be a true faith. We most likely have heard this teaching sometime during our lives as Christians. James poses this same argument in verse 18.
An objector might say, "You say James that a man may have faith by itself, but can that man show me his faith without his works? The answer is no. How can you show faith without works? You cannot since faith itself is invisible. A believer can only show faith by works. Therefore, a true faith must have works. And if a faith has no works, then it is not a true faith." So, the objector is suggesting that James is worried about something that does not need to be worried about. True faith will always produce works. So, why spend time worrying about people who lack works since they are not believers in the first place.
James wanted to raise this question because he knew that it was a thought in the church, both then and now. And James makes the counter argument to dispel it and to challenge it.
You believe that God is one. You do well: James refutes this argument so powerfully that it will immediately quell anyone who might argue otherwise. James makes an example of the demon realm to disprove the objector's assumption that a sure belief will automatically produce behavior consistent with that belief.
James asks do you believe God is one? He is referring to the Jewish Shema. "Hear, O Israel! The LORD is our God, the LORD is one!" (Deuteronomy 6:4).
The Shema is the fundamental article of faith of Jews and Christians. Both groups believe that if one professes God to be one, that person must have a saving faith. But now James wants the reader to consider whether a strong belief must always result in behavior consistent with that belief. Or, is it possible to have a strong belief and yet still act in ways which were inconsistent with that belief?
To prove his point, James uses an example--the demon world. Demons are fallen angels. They were once in heaven serving God. They know the goodness of God. They understand His power.
The demons also believe, and shudder: James points out that these demons also believe God is one. The "demons" are the unclean spirits of the Gospel. They are not shut up in a dark prison-house. Rather, they are out and about possessing and tormenting men. As such, they too acknowledge the unity and sovereignty of God. But that believe led only to the "shudder" of terror when the Divine name was mentioned whilst they were being excised. (See Matthew 8:29, Mark 9:20 and Mark 9:26.) James does not say that the demons believe in the Gospel. Rather, the demons know that God exists; they know that He is the only true God. They have this knowledge from firsthand experience. It does not require faith on their part. They have seen God. They know He is real. They know that He has real power. They also know that He will be their judge. They know that He will hold them accountable for their sin in rebelling against Him. You see proof of their belief and understanding in the Gospels when Jesus encounters a legion of demons.
"Seeing Jesus, he cried out and fell before Him, and said in a loud voice, 'What business do we have with each other, Jesus, Son of the Most High God? I beg You, do not torment me.' For He had commanded the unclean spirit to come out of the man. For it had seized him many times; and he was bound with chains and shackles and kept under guard, and yet he would break his bonds and be driven by the demon into the desert. And Jesus asked him, 'What is your name?' And he said, 'Legion'; for many demons had entered him. They were imploring Him not to command them to go away into the abyss." (Luke 8:28-31)
Things to note: the demons immediately recognize Jesus. They know Him to be Lord. They call Him by name. They anticipate that Jesus will cast them into the abyss. The demons know all these things. Their belief is 100% sure. They have no doubt about what their future holds. And yet, James says their belief only produces a shudder.
Shudder: A better translation of the Greek would be to quiver in fear. James is saying that these demons are so certain of their coming judgment that they are quivering in fear. Yet, their belief in God did not stop them from rebelling against Him. Their belief did not bring them to repentance. In fact, they continue to rebel day after day.
So, to the objector who says that a true faith will always result in works consistent with that faith, James asks you to consider the demons. Demons know the same thing you know. In a sense, demons have even a better understanding of God than we do. And yet, they are not living a life of good works for God. Should we assume that a believer's belief in God will always compel him to produce good works? The obvious answer is no. There must be a conscious decision to follow that faith with behavior.
Some might argue that Christians are different than the demons because we have the Spirit. And the indwelling of the Holy Spirit ensures we are brought to good works. However, Scripture never makes that promise. It does promise us that the Spirit is a deposit and a guarantee of our future inheritance in Christ. Scripture also teaches clearly that the degree of our inheritance is in our control and not assured. If we are not careful, Paul says in Ephesians 4:30 that a believer can grieve the Spirit. ("Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.")
Others might point to Ephesians 2:10 where Paul says we were created in Christ Jesus for good works, which God has prepared beforehand so that we would walk in them. Is Paul teaching that a believer's good works are inevitable because God has ordained them to happen? No, Paul is teaching that the course of our works has been established by God, not the inevitability of us following that course. God has already decided what works we are to accomplish to please Him. We cannot decide for ourselves what works please God. But the question remains will I serve Him in those works or do other things that please myself instead?
James warns that it is possible for a Christian to act like the demons. We can know the truth about Jesus, yet, we can still find ways to sin against Him and not live a life pleasing to Him.
If we hold the view that true faith always produces works, we risk making two serious doctrinal errors.
First, this thinking neutralizes the power of James's teaching in chapter two. Slowly but surely, we begin to let ourselves off the very hook James is trying to set in our hearts. Why worry so much about passing tests or serving the needs of our hungry and poor brothers and sisters? What happens to our sense of urgency? Why would we ever need to re-evaluate our lives and question our decisions? Will we not just rest in the confidence that our faith will naturally produce good works? Like a plane on autopilot, we can take in the scenery knowing that we will get to our destination one way or another. This is exactly the kind of complacency James is working to end.
The second problem with this error is even more troubling. Making works a necessary demonstration of saving faith moves us perilously close to a Gospel of works. We suggest to believers that there is something we must do to ensure our salvation. Fortunately, James makes it clear that he is not arguing for such a view by using two Scripture examples.
4. (James 2:20-24) Abraham as an example of living faith
But are you willing to recognize, you foolish fellow, that faith without works is useless? Was not Abraham our father justified by works when he offered up Isaac his son on the altar? You see that faith was working with his works, and as a result of the works, faith was perfected; and the Scripture was fulfilled which says, "And Abraham believed God, and it was reckoned to him as righteousness," and he was called the friend of God. You see that a man is justified by works and not by faith alone.
Faith without works is useless: James will now use Scripture to demonstrate what he has already said about the character of a living faith, showing that a faith that is not accompanied with works is a dead faith that cannot save. James states that the faith is useless--not absent, false or fake. It is just of no use to anyone.
Abraham our father justified by works when he offered up Isaac: As confusing as this verse can be to some Bible students, the proper interpretation is fairly easy. It rests on the understanding of the word justified. The words always means righteous; it does not mean to make someone righteous. In Genesis 15, God declared Abraham to be righteous on the basis of his faith. ("Then he [Abraham] believed in the LORD; and He reckoned it to him as righteousness" Genesis 15:6.) In Genesis 22, Abraham was declared to be righteous by his works. In Genesis 15, it was God's judgment that Abraham be counted as righteous. But in Genesis 22, it was Abraham's turn to make that declaration himself through his own actions. And his obedient actions had the effect of declaring the same things that were already true from God's perspective. James is not saying that Abraham was more righteous by his actions. It is just that his actions become his testimony about his faith.
Faith was perfected: The Greek word for perfected is teleloo, which means brought to its intended end or reaching of a goal. In other words, Abraham's faith had accomplished the work that God had purposed for Abraham's life. And as a result of Abraham's good work, God's earlier declaration of Abraham's righteousness was fulfilled.
Scripture was fulfilled: The Greek word for fulfilled is pleroo, which means to bring to an end or to make complete. Abraham had brought to completion the work God began in declaring Abraham righteous by faith.
5. (James 2:25-26) Rahab as an example of living faith
In the same way, was not Rahab the harlot also justified by works when she received the messengers and sent them out by another way? For just as the body without the spirit is dead, so also faith without works is dead.
Rahab: Rahab was the prostitute who believed in the testimony of the Jews concerning God's plans to destroy her hometown of Jericho. When Joshua sent spies into the land, she hid them from the king of Jericho. Her kindness to those messengers was a meaningful act of mercy to men she should have seen as enemies. Because she acted on her faith, the spies assured her that she would be saved when the city was to be destroyed. She could have remained silent. She still would have believed the God of Israel. But, if she had not acted on that faith to protect the spies, then she would have lost her earthly life in the invasion.
James's point is there are benefits for God's glory when we act on our faith and perform works. There are personal benefits when we act on our faith and do the works that our faith requires. In Rahab's case, the reward was her life was spared when Israel defeated Jericho. Moreover, her name was preserved in Scripture. She was the mother of Boaz, the husband of Ruth. Thus, Rahab acquired an extremely important lineage, the lineage leading to Jesus.
James is very kind in ending his examples with Rahab. If he had ended with his example of Abraham, perhaps we would have wondered if this goal was out of reach for us. Only men of Abraham's stature could obtain such a testimony. But then there is Rahab--a harlot. If she could act on her faith in a simple way, taking in strangers to her home, perhaps we can do the same.
For just as the body without the spirit is dead, so also faith without works is dead: As much as you can have a body with no life, so you can have a faith with no life...and a faith without works is a dead faith, unable to save. Notice James does not deny that it is faith. Rather, he simply indicated that it is not the right kind of faith. The faith is not living. We can think of faith like an apple tree. Where is the life of the tree? Is it in the root? It is in the roots and underneath in the bark of the tree trunk. Although the tree displays apples in season, the life of the tree is not in the apples. But, if the tree is alive, it will produce apples.
James then argues we must be dedicated to this path because we are to be judged accordingly. This judgment is one of works and not a judgment for sin. But, it still brings the possibility of a bad outcome. If we do not show works of mercy, then we should not expect our Judge to show mercy to us. Instead, we will receive a harsh judgment because that will be the outcome for a believer who lives a life absent of good works.
In verse 17, James makes his point clear--if our faith does not yield good works to the glory of God, it is a useless faith. It is useless for others who are in need of our works of charity and service. It is useless to ourselves because our eternal reward is based upon works done in faith. If we arrive at the judgment moment without works, we will come through the judgment moment empty-handed.
Most importantly, a faith absent of works is useless to God. As Jesus says, "Let your light shine before men in a such a way that they may see your good works, and glorify your Father who is in heaven" (Matthew 5:16). The light is symbol for our faith in the Gospel, and Jesus told us to let our faith shine in such a way that the world sees our good works and glorified God.
As I reflected on this part of James's letter, I was forced to confront my own assumptions I have made about my own life and about Scripture itself. I wondered if I was pleasing the LORD in my works. Is He pleased in my prayer life or in the way in which I spend my money? Is He pleased in the way in which I spend my free time? I found myself asking more and more about what will the LORD say to me on my judgment day about these things.
In terms of Scripture, I found myself taking a second look at a number of passages where Jesus or the New Testament writers tell us to take the judgment seat moment seriously. Paul, for example, describes the judgment seat of Christ in this way:
“Therefore, we also have as our ambition, whether at home or absent, to be pleasing to Him. For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad" (2 Corinthians 5:9-10).
Paul says our ambition should be pleasing to Christ, knowing we will be judged by Him and rewarded accordingly. A bad judgment is the result of a Christian who lives a life without striving to please His master--a life lived without fearing the LORD. Paul adds, there can be a bad outcome to that judgment.
Paul begins his next thought..."Knowing the fear of the Lord". Have you ever wondered why Paul was so tireless in his efforts to spread the Gospel? Why did Paul place himself in harms way and endure such misery? And why did he do it so willingly? He says he did it because he knew the fear of the Lord. He let his fear, respect, awe and desire to please His Lord drive him to a life of good works.
3. (James 2:18-19) A living faith cannot be separated from works
But some may well say, "You have faith and I have works; show me your faith without the works, and I will show you my faith by my works." You believe that God is one. You do well; the demons also believe, and shudder.
But some may well say: James, guided by the Holy Spirit, anticipated what some might argue to refute his concerns. James anticipated that some might try to counter his argument and claim that Christians do not need to worry about such things. James speaks as if he were an objector. This verse and many of the verses which follow are often misunderstood among many Christians.
To clear things up, let's ask the question, "How would someone object to James's teaching?” For example, would someone try to contradict James by proposing that it is perfectly OK to have faith but no works? Would anyone ever argue this point? Arguing that faith without works is a perfectly acceptable option for a Christian does not even make sense. So this was not an argument in which James was worried.
Instead, James worried about the opposite argument. He is worried that someone might argue that there is no such thing as a believer who has faith without works. Said another way, James worried that someone might argue that every true believer must produce works. Therefore, a faith that produces no works would not be a true faith. We most likely have heard this teaching sometime during our lives as Christians. James poses this same argument in verse 18.
An objector might say, "You say James that a man may have faith by itself, but can that man show me his faith without his works? The answer is no. How can you show faith without works? You cannot since faith itself is invisible. A believer can only show faith by works. Therefore, a true faith must have works. And if a faith has no works, then it is not a true faith." So, the objector is suggesting that James is worried about something that does not need to be worried about. True faith will always produce works. So, why spend time worrying about people who lack works since they are not believers in the first place.
James wanted to raise this question because he knew that it was a thought in the church, both then and now. And James makes the counter argument to dispel it and to challenge it.
You believe that God is one. You do well: James refutes this argument so powerfully that it will immediately quell anyone who might argue otherwise. James makes an example of the demon realm to disprove the objector's assumption that a sure belief will automatically produce behavior consistent with that belief.
James asks do you believe God is one? He is referring to the Jewish Shema. "Hear, O Israel! The LORD is our God, the LORD is one!" (Deuteronomy 6:4).
The Shema is the fundamental article of faith of Jews and Christians. Both groups believe that if one professes God to be one, that person must have a saving faith. But now James wants the reader to consider whether a strong belief must always result in behavior consistent with that belief. Or, is it possible to have a strong belief and yet still act in ways which were inconsistent with that belief?
To prove his point, James uses an example--the demon world. Demons are fallen angels. They were once in heaven serving God. They know the goodness of God. They understand His power.
The demons also believe, and shudder: James points out that these demons also believe God is one. The "demons" are the unclean spirits of the Gospel. They are not shut up in a dark prison-house. Rather, they are out and about possessing and tormenting men. As such, they too acknowledge the unity and sovereignty of God. But that believe led only to the "shudder" of terror when the Divine name was mentioned whilst they were being excised. (See Matthew 8:29, Mark 9:20 and Mark 9:26.) James does not say that the demons believe in the Gospel. Rather, the demons know that God exists; they know that He is the only true God. They have this knowledge from firsthand experience. It does not require faith on their part. They have seen God. They know He is real. They know that He has real power. They also know that He will be their judge. They know that He will hold them accountable for their sin in rebelling against Him. You see proof of their belief and understanding in the Gospels when Jesus encounters a legion of demons.
"Seeing Jesus, he cried out and fell before Him, and said in a loud voice, 'What business do we have with each other, Jesus, Son of the Most High God? I beg You, do not torment me.' For He had commanded the unclean spirit to come out of the man. For it had seized him many times; and he was bound with chains and shackles and kept under guard, and yet he would break his bonds and be driven by the demon into the desert. And Jesus asked him, 'What is your name?' And he said, 'Legion'; for many demons had entered him. They were imploring Him not to command them to go away into the abyss." (Luke 8:28-31)
Things to note: the demons immediately recognize Jesus. They know Him to be Lord. They call Him by name. They anticipate that Jesus will cast them into the abyss. The demons know all these things. Their belief is 100% sure. They have no doubt about what their future holds. And yet, James says their belief only produces a shudder.
Shudder: A better translation of the Greek would be to quiver in fear. James is saying that these demons are so certain of their coming judgment that they are quivering in fear. Yet, their belief in God did not stop them from rebelling against Him. Their belief did not bring them to repentance. In fact, they continue to rebel day after day.
So, to the objector who says that a true faith will always result in works consistent with that faith, James asks you to consider the demons. Demons know the same thing you know. In a sense, demons have even a better understanding of God than we do. And yet, they are not living a life of good works for God. Should we assume that a believer's belief in God will always compel him to produce good works? The obvious answer is no. There must be a conscious decision to follow that faith with behavior.
Some might argue that Christians are different than the demons because we have the Spirit. And the indwelling of the Holy Spirit ensures we are brought to good works. However, Scripture never makes that promise. It does promise us that the Spirit is a deposit and a guarantee of our future inheritance in Christ. Scripture also teaches clearly that the degree of our inheritance is in our control and not assured. If we are not careful, Paul says in Ephesians 4:30 that a believer can grieve the Spirit. ("Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.")
Others might point to Ephesians 2:10 where Paul says we were created in Christ Jesus for good works, which God has prepared beforehand so that we would walk in them. Is Paul teaching that a believer's good works are inevitable because God has ordained them to happen? No, Paul is teaching that the course of our works has been established by God, not the inevitability of us following that course. God has already decided what works we are to accomplish to please Him. We cannot decide for ourselves what works please God. But the question remains will I serve Him in those works or do other things that please myself instead?
James warns that it is possible for a Christian to act like the demons. We can know the truth about Jesus, yet, we can still find ways to sin against Him and not live a life pleasing to Him.
If we hold the view that true faith always produces works, we risk making two serious doctrinal errors.
First, this thinking neutralizes the power of James's teaching in chapter two. Slowly but surely, we begin to let ourselves off the very hook James is trying to set in our hearts. Why worry so much about passing tests or serving the needs of our hungry and poor brothers and sisters? What happens to our sense of urgency? Why would we ever need to re-evaluate our lives and question our decisions? Will we not just rest in the confidence that our faith will naturally produce good works? Like a plane on autopilot, we can take in the scenery knowing that we will get to our destination one way or another. This is exactly the kind of complacency James is working to end.
The second problem with this error is even more troubling. Making works a necessary demonstration of saving faith moves us perilously close to a Gospel of works. We suggest to believers that there is something we must do to ensure our salvation. Fortunately, James makes it clear that he is not arguing for such a view by using two Scripture examples.
4. (James 2:20-24) Abraham as an example of living faith
But are you willing to recognize, you foolish fellow, that faith without works is useless? Was not Abraham our father justified by works when he offered up Isaac his son on the altar? You see that faith was working with his works, and as a result of the works, faith was perfected; and the Scripture was fulfilled which says, "And Abraham believed God, and it was reckoned to him as righteousness," and he was called the friend of God. You see that a man is justified by works and not by faith alone.
Faith without works is useless: James will now use Scripture to demonstrate what he has already said about the character of a living faith, showing that a faith that is not accompanied with works is a dead faith that cannot save. James states that the faith is useless--not absent, false or fake. It is just of no use to anyone.
Abraham our father justified by works when he offered up Isaac: As confusing as this verse can be to some Bible students, the proper interpretation is fairly easy. It rests on the understanding of the word justified. The words always means righteous; it does not mean to make someone righteous. In Genesis 15, God declared Abraham to be righteous on the basis of his faith. ("Then he [Abraham] believed in the LORD; and He reckoned it to him as righteousness" Genesis 15:6.) In Genesis 22, Abraham was declared to be righteous by his works. In Genesis 15, it was God's judgment that Abraham be counted as righteous. But in Genesis 22, it was Abraham's turn to make that declaration himself through his own actions. And his obedient actions had the effect of declaring the same things that were already true from God's perspective. James is not saying that Abraham was more righteous by his actions. It is just that his actions become his testimony about his faith.
Faith was perfected: The Greek word for perfected is teleloo, which means brought to its intended end or reaching of a goal. In other words, Abraham's faith had accomplished the work that God had purposed for Abraham's life. And as a result of Abraham's good work, God's earlier declaration of Abraham's righteousness was fulfilled.
Scripture was fulfilled: The Greek word for fulfilled is pleroo, which means to bring to an end or to make complete. Abraham had brought to completion the work God began in declaring Abraham righteous by faith.
5. (James 2:25-26) Rahab as an example of living faith
In the same way, was not Rahab the harlot also justified by works when she received the messengers and sent them out by another way? For just as the body without the spirit is dead, so also faith without works is dead.
Rahab: Rahab was the prostitute who believed in the testimony of the Jews concerning God's plans to destroy her hometown of Jericho. When Joshua sent spies into the land, she hid them from the king of Jericho. Her kindness to those messengers was a meaningful act of mercy to men she should have seen as enemies. Because she acted on her faith, the spies assured her that she would be saved when the city was to be destroyed. She could have remained silent. She still would have believed the God of Israel. But, if she had not acted on that faith to protect the spies, then she would have lost her earthly life in the invasion.
James's point is there are benefits for God's glory when we act on our faith and perform works. There are personal benefits when we act on our faith and do the works that our faith requires. In Rahab's case, the reward was her life was spared when Israel defeated Jericho. Moreover, her name was preserved in Scripture. She was the mother of Boaz, the husband of Ruth. Thus, Rahab acquired an extremely important lineage, the lineage leading to Jesus.
James is very kind in ending his examples with Rahab. If he had ended with his example of Abraham, perhaps we would have wondered if this goal was out of reach for us. Only men of Abraham's stature could obtain such a testimony. But then there is Rahab--a harlot. If she could act on her faith in a simple way, taking in strangers to her home, perhaps we can do the same.
For just as the body without the spirit is dead, so also faith without works is dead: As much as you can have a body with no life, so you can have a faith with no life...and a faith without works is a dead faith, unable to save. Notice James does not deny that it is faith. Rather, he simply indicated that it is not the right kind of faith. The faith is not living. We can think of faith like an apple tree. Where is the life of the tree? Is it in the root? It is in the roots and underneath in the bark of the tree trunk. Although the tree displays apples in season, the life of the tree is not in the apples. But, if the tree is alive, it will produce apples.
Sunday, September 16, 2018
Yom Kippur
Yom Kippur (also known as the Day of Atonement) occurs on the tenth day of the seventh month (Tishrei) on the Jewish calendar. This year, Yom Kippur begins at sunset on Tuesday, September 18 and ends at sunset on Wednesday, September 19. Yom Kippur is a moed (an appointed time); however, it is not a feast day. Only the three feasts (Unleavened Bread, Pentecost and Tabernacles) are times in which God commands His people to appear before Him at the Temple/Tabernacle. All feast days are moedim (appointed times), but not all moedim are feast days.
Scripture
Leviticus 23 is the best place to start concerning Scripture and God's holy days.
The LORD spoke to Moses, saying, "On exactly the tenth day of this seventh month is the day of atonement; it shall be a holy convocation for you, and you shall humble your souls and present an offering by fire to the LORD. You shall not do any work on this same day, for it is a day of atonement, to make atonement on your behalf before the LORD your God. If there is any person who will not humble himself on this same day, he shall be cut off from his people. As for any person who does any work on this same day, that person I will destroy from among his people. You shall do no work at all. It is to be a perpetual statue throughout your generations in all your dwelling places. iI is to be a sabbath of complete rest to you, and you shall humble your souls; on the ninth of the month at evening from evening until evening you shall keep your sabbath." (Leviticus 23:26-32)
Some quick points:
We are not to work on Yom Kippur because it is a day of atonement.
Is we do not rest, we are to be destroyed.
It is a permanent regulation.
It is to be obeyed no matter where we live.
It is to be a Shabbat of complete rest.
We are to deny (or afflict) ourselves.
It is to be a complete day, from sunset to sunset.
More information regarding Yom Kippur can be found in the Book of Numbers in which the regulations are set forth for the Yom Kippur sacrifice.
"Then on the tenth day of this seventh month you shall have a holy convocation, and you shall humble yourselves; you shall not do any work. You shall present a burnt offering to the LORD as a soothing aroma: one bull, one ram, seven male lambs one year old, having them without defect; and their grain offering, fine flour mixed with oil: three-tenths of an ephah for the bull, two-tenths for the one ram, a tenth for each of the seven lambs; one male goat for the sin offering, besides the sin offering of atonement and the continual burnt offering and its grain offering, and their drink offerings." (Numbers 19:7-11)
The holiest day of the year
Yom Kippur is exactly ten days from Yom Teruah. Yom Teruah (which is celebrated on the first day of Tishrei) is a day in which the shofar is blown. and we are called to repent. The ten days between Yom Teruah and Yom Kippur are known as the Ten Days of Awe. During this time, we are encouraged to reflect and repent for all the sins we have committed during the previous year. According to Jewish tradition, Yom Kippur is known as the holiest day of the year. The reason for this is that the whole purpose of man is to keep God's commandments and turn back to his Creator. Yom Kippur is an appointed time which highlights God's purpose for man.
The end of the matter; all has been heard. Fear God and keep His commandments, for this is the whole duty of man. Ecclesiastes 12:13
According to Jewish tradition, God inscribes each person's fate for the coming year in a book, the Book of Life, on Yom Teruah. God waits and seals the book on Yom Kippur. During the Days of Awe, people try to amend his or her behavior and seek forgiveness for wrongs done against God and against other people. The evening and day of Yom Kippur are set aside for public and private petitions and confessions of guilt. At the end of Yom Kippur, one hopes that they have been forgiven by God.
The Holy of Holies
On Yom Kippur, the High Priest entered the Holy of Holies and offered a blood sacrifice to God before the Ark of the Covenant. This is the ONLY day of the entire year in which the Holy of Holies could be entered, and it could ONLY be entered by the High Priest. The High Priest would call upon the name of the LORD and ask for forgiveness. This is a life for life principle which is the foundation for the sacrificial system. It marked the great day of intercession made by the High Priest. The High Priest sprinkled blood before the Ark of the Covenant to make atonement for sin. The life blood of the animal was required in exchange for the life blood of the sinner. This represents the life given of an innocent animal in exchange for the life blood of the guilty sinner.
On Yom Kippur, there were three animals used--a bull and two goats. The High Priest would place his hands over the head of a bull and confess the sins of the priesthood. The bull would be sacrificed, and its blood sprinkled inside the veil of the Holy of Holies and before the Ark of the Covenant to purge the Temple of the misdeeds of the priesthood. Lots would be drawn to decide which goat would be sacrificed as a sin offering on behalf of the people and which goat would be sent out into the wilderness. The first goat would be slaughtered, and the High Priest would enter the Holy of Holies and sprinkle the blood of the goat before the Ark of the Covenant to make atonement for the sins of the people. The High Priest would place his hands on the head of the second goat and confess all the sins of the people. The goat would then be driven out into the wilderness, carrying with it all the sins of the people into an uninhabitable land.
Yom Kippur meaning
In the Hebrew, Yom Kippur is written in the Torah as Yom Ha'Kippurim, which is the plural form. The reason for this is believed to be that atonement is facilitated on earth through the Levitical priesthood. In Heaven, atonement is facilitated through Our High Priest, Jesus. The temple and priesthood on earth are only a shadow of the temple and priesthood in heaven. Henceforth, we need both the earthly and heavenly priests to make atonement for us. Thus, the plurality of the word Kippurim.
The word kippurim has no equivalent in English. The root word of kippurim is kafar which means cleansing. Kafar derives from the word kofer which means ransom. This is parallel to the English words redeem or reconciliation. In English, kippurim became known as atonement to highlight the need for reconciliation, specifically, being at one with God.
The evening before Yom Kippur
Before sunset on Yom Kippur, worshipers gather in he synagogue. The Ark is opened, and two people take from it two Torah scrolls. Then, they take their places, one of each side of the cantor, and the three recite (in Hebrew):
"In the tribunal of Heaven and the tribunal of earth, we hold it lawful to pray with transgressors."
The cantor then chants the Kol Nidre prayer. This prayer is recited in Aramaic. Its name, Kol Nidre, is taken from the opening words and translates as "all vows":
"All personal vows we are likely to make, all personal oaths and pledges we are likely to take between this Yom Kippur and the next Yom Kippur, we publicly renounce. Let them all be relinquished and abandoned, null and void, neither firm nor established. Let our personal vows, pledges and oaths be considered neither vows nor pledges nor oaths."
The leader and the congregation then say together three times "May all the people of Israel be forgiven, including all the strangers who live in their midst, for all the people are in fault." The Torah scrolls are then placed back in the Ark, and the Yom Kippur evening service then begins.
General Observances
Leviticus 16:29 mandates the establishment of this holy (the tenth day of the seventh month) as a day of atonement for sins. It calls it the Sabbath of Sabbaths, and a day in which one must afflict his soul. Additionally, Leviticus 23:27 decrees that Yom Kippur is a strict day of rest. Five additional prohibitions are traditionally observed.
1. No eating or drinking
2. No wearing of leather shoes
3. No washing or bathing
4. No anointing oneself with lotions or perfumes
5. No marital relations
A parallel has been drawn between these activities and the human condition according to the Biblical account of the expulsion from the Garden of Eden. Refraining from these activities symbolically represents a return to a pristine state, which is the theme of Yom Kippur. By refraining from these activities, the body is uncomfortable but can still survive. The soul is considered to be the life force of one's body. Therefore, by making one's body uncomfortable, one's soul is uncomfortable. By feeling pain one can feel how others feel when they are in pain. This is the purpose of the prohibitions.
Total abstention from food and drink as well as keeping the other traditions begins 30 minutes before sundown on Tishrei 9 and ends 30 minutes after sundown the following day on Tishrei 11. Although the fast is required of all healthy men over the age or 13 and women over the age of 12, it is waived in the case of certain medical conditions. Almost all Jewish holidays involve meals, but since Yom Kippur involves fasting, Jews eat a large festive meal on the afternoon before Yom Kippur. In general, the meal is low in salt to prevent the need for the intake of water during the fast. Additionally, wearing of white clothing is also a tradition. It symbolizes one's purity on this day.
In order to apologize to God for one's sins, three acts are usually done:
1. Pray
2. Repent
3. Give to charity
Charity is a large part of Yom Kippur. Before the afternoon service at the synagogue, special charity trays are set up in which folks are encouraged to give generously.
After Yom Kippur
After night has fallen, the closing synagogue service (called Neilah) ends with the resounding cries of the Shema prayer: "Hear O Israel, the LORD is God, the LORD is one." Then the congregation erupts into joyous songs and dance after which a single blast is blown on the shofar, followed by the proclamation, "Next year in Jerusalem." Then, the worshipers partake in a festive after-fast meal, making the evening after Yom Kippur a festival in its own right.
Although Yom Kippur is the most solemn day of the year, it is suffused with an undercurrent of joy. It is the joy of being immersed in the spirituality of the day and expresses confidence that God will accept the worshiper's repentance, forgive sins and seal the verdict for a year of life, health and happiness.
After the end of Yom Kippur, it is custom to begin planning and constructing the sukkah (tabernacle) which will be used for the next festival Sukkot (also known as Tabernacles) which follows five days after Yom Kippur on the 15th day of Tishrei.
Scripture
Leviticus 23 is the best place to start concerning Scripture and God's holy days.
The LORD spoke to Moses, saying, "On exactly the tenth day of this seventh month is the day of atonement; it shall be a holy convocation for you, and you shall humble your souls and present an offering by fire to the LORD. You shall not do any work on this same day, for it is a day of atonement, to make atonement on your behalf before the LORD your God. If there is any person who will not humble himself on this same day, he shall be cut off from his people. As for any person who does any work on this same day, that person I will destroy from among his people. You shall do no work at all. It is to be a perpetual statue throughout your generations in all your dwelling places. iI is to be a sabbath of complete rest to you, and you shall humble your souls; on the ninth of the month at evening from evening until evening you shall keep your sabbath." (Leviticus 23:26-32)
Some quick points:
We are not to work on Yom Kippur because it is a day of atonement.
Is we do not rest, we are to be destroyed.
It is a permanent regulation.
It is to be obeyed no matter where we live.
It is to be a Shabbat of complete rest.
We are to deny (or afflict) ourselves.
It is to be a complete day, from sunset to sunset.
More information regarding Yom Kippur can be found in the Book of Numbers in which the regulations are set forth for the Yom Kippur sacrifice.
"Then on the tenth day of this seventh month you shall have a holy convocation, and you shall humble yourselves; you shall not do any work. You shall present a burnt offering to the LORD as a soothing aroma: one bull, one ram, seven male lambs one year old, having them without defect; and their grain offering, fine flour mixed with oil: three-tenths of an ephah for the bull, two-tenths for the one ram, a tenth for each of the seven lambs; one male goat for the sin offering, besides the sin offering of atonement and the continual burnt offering and its grain offering, and their drink offerings." (Numbers 19:7-11)
The holiest day of the year
Yom Kippur is exactly ten days from Yom Teruah. Yom Teruah (which is celebrated on the first day of Tishrei) is a day in which the shofar is blown. and we are called to repent. The ten days between Yom Teruah and Yom Kippur are known as the Ten Days of Awe. During this time, we are encouraged to reflect and repent for all the sins we have committed during the previous year. According to Jewish tradition, Yom Kippur is known as the holiest day of the year. The reason for this is that the whole purpose of man is to keep God's commandments and turn back to his Creator. Yom Kippur is an appointed time which highlights God's purpose for man.
The end of the matter; all has been heard. Fear God and keep His commandments, for this is the whole duty of man. Ecclesiastes 12:13
According to Jewish tradition, God inscribes each person's fate for the coming year in a book, the Book of Life, on Yom Teruah. God waits and seals the book on Yom Kippur. During the Days of Awe, people try to amend his or her behavior and seek forgiveness for wrongs done against God and against other people. The evening and day of Yom Kippur are set aside for public and private petitions and confessions of guilt. At the end of Yom Kippur, one hopes that they have been forgiven by God.
The Holy of Holies
On Yom Kippur, the High Priest entered the Holy of Holies and offered a blood sacrifice to God before the Ark of the Covenant. This is the ONLY day of the entire year in which the Holy of Holies could be entered, and it could ONLY be entered by the High Priest. The High Priest would call upon the name of the LORD and ask for forgiveness. This is a life for life principle which is the foundation for the sacrificial system. It marked the great day of intercession made by the High Priest. The High Priest sprinkled blood before the Ark of the Covenant to make atonement for sin. The life blood of the animal was required in exchange for the life blood of the sinner. This represents the life given of an innocent animal in exchange for the life blood of the guilty sinner.
On Yom Kippur, there were three animals used--a bull and two goats. The High Priest would place his hands over the head of a bull and confess the sins of the priesthood. The bull would be sacrificed, and its blood sprinkled inside the veil of the Holy of Holies and before the Ark of the Covenant to purge the Temple of the misdeeds of the priesthood. Lots would be drawn to decide which goat would be sacrificed as a sin offering on behalf of the people and which goat would be sent out into the wilderness. The first goat would be slaughtered, and the High Priest would enter the Holy of Holies and sprinkle the blood of the goat before the Ark of the Covenant to make atonement for the sins of the people. The High Priest would place his hands on the head of the second goat and confess all the sins of the people. The goat would then be driven out into the wilderness, carrying with it all the sins of the people into an uninhabitable land.
Yom Kippur meaning
In the Hebrew, Yom Kippur is written in the Torah as Yom Ha'Kippurim, which is the plural form. The reason for this is believed to be that atonement is facilitated on earth through the Levitical priesthood. In Heaven, atonement is facilitated through Our High Priest, Jesus. The temple and priesthood on earth are only a shadow of the temple and priesthood in heaven. Henceforth, we need both the earthly and heavenly priests to make atonement for us. Thus, the plurality of the word Kippurim.
The word kippurim has no equivalent in English. The root word of kippurim is kafar which means cleansing. Kafar derives from the word kofer which means ransom. This is parallel to the English words redeem or reconciliation. In English, kippurim became known as atonement to highlight the need for reconciliation, specifically, being at one with God.
The evening before Yom Kippur
Before sunset on Yom Kippur, worshipers gather in he synagogue. The Ark is opened, and two people take from it two Torah scrolls. Then, they take their places, one of each side of the cantor, and the three recite (in Hebrew):
"In the tribunal of Heaven and the tribunal of earth, we hold it lawful to pray with transgressors."
The cantor then chants the Kol Nidre prayer. This prayer is recited in Aramaic. Its name, Kol Nidre, is taken from the opening words and translates as "all vows":
"All personal vows we are likely to make, all personal oaths and pledges we are likely to take between this Yom Kippur and the next Yom Kippur, we publicly renounce. Let them all be relinquished and abandoned, null and void, neither firm nor established. Let our personal vows, pledges and oaths be considered neither vows nor pledges nor oaths."
The leader and the congregation then say together three times "May all the people of Israel be forgiven, including all the strangers who live in their midst, for all the people are in fault." The Torah scrolls are then placed back in the Ark, and the Yom Kippur evening service then begins.
General Observances
Leviticus 16:29 mandates the establishment of this holy (the tenth day of the seventh month) as a day of atonement for sins. It calls it the Sabbath of Sabbaths, and a day in which one must afflict his soul. Additionally, Leviticus 23:27 decrees that Yom Kippur is a strict day of rest. Five additional prohibitions are traditionally observed.
1. No eating or drinking
2. No wearing of leather shoes
3. No washing or bathing
4. No anointing oneself with lotions or perfumes
5. No marital relations
A parallel has been drawn between these activities and the human condition according to the Biblical account of the expulsion from the Garden of Eden. Refraining from these activities symbolically represents a return to a pristine state, which is the theme of Yom Kippur. By refraining from these activities, the body is uncomfortable but can still survive. The soul is considered to be the life force of one's body. Therefore, by making one's body uncomfortable, one's soul is uncomfortable. By feeling pain one can feel how others feel when they are in pain. This is the purpose of the prohibitions.
Total abstention from food and drink as well as keeping the other traditions begins 30 minutes before sundown on Tishrei 9 and ends 30 minutes after sundown the following day on Tishrei 11. Although the fast is required of all healthy men over the age or 13 and women over the age of 12, it is waived in the case of certain medical conditions. Almost all Jewish holidays involve meals, but since Yom Kippur involves fasting, Jews eat a large festive meal on the afternoon before Yom Kippur. In general, the meal is low in salt to prevent the need for the intake of water during the fast. Additionally, wearing of white clothing is also a tradition. It symbolizes one's purity on this day.
In order to apologize to God for one's sins, three acts are usually done:
1. Pray
2. Repent
3. Give to charity
Charity is a large part of Yom Kippur. Before the afternoon service at the synagogue, special charity trays are set up in which folks are encouraged to give generously.
After Yom Kippur
After night has fallen, the closing synagogue service (called Neilah) ends with the resounding cries of the Shema prayer: "Hear O Israel, the LORD is God, the LORD is one." Then the congregation erupts into joyous songs and dance after which a single blast is blown on the shofar, followed by the proclamation, "Next year in Jerusalem." Then, the worshipers partake in a festive after-fast meal, making the evening after Yom Kippur a festival in its own right.
Although Yom Kippur is the most solemn day of the year, it is suffused with an undercurrent of joy. It is the joy of being immersed in the spirituality of the day and expresses confidence that God will accept the worshiper's repentance, forgive sins and seal the verdict for a year of life, health and happiness.
After the end of Yom Kippur, it is custom to begin planning and constructing the sukkah (tabernacle) which will be used for the next festival Sukkot (also known as Tabernacles) which follows five days after Yom Kippur on the 15th day of Tishrei.
Sunday, September 9, 2018
Let's make some noise! It's Yom Teruah!!!
On the first day of the seventh month (the month called Tishrei), there is a special celebration called Yom Teruah (or as it is more commonly known as Rosh Hashanah). Yom Teruah is often translated in our English Bibles as the Feast of Trumpets. This year, Yom Teruah begins at sundown on Sunday, September 9 and ends at sundown on Monday, September 10.
Teruah means a massive shout, either by a crowd or by a horn. For example, the walls of Jericho came tumbling down when the people "raised a mighty shout (teruah gedolah)" (Joshua 1:20). The shout of the people is a form of prayer and appears many time in the Psalms. For example, "All you people clap your hands, raise a joyous shout (teruah) to God" (Psalm 42:7). The second meaning of teruah is a shofar (trumpet) blast. A blast of the shofar was often heard during the Israelites travels in the desert to let them know that it was time to move on. ("When you blow an alarm (teruah), the camps that are on the east side shall set out" Numbers 10:5.)
Both of the meanings for the word teruah, supplicatory shouting and the sounding of the shofar, unite in Yom Teruah. It is a day of the blowing of the shofar and a day of prayer. The feeling of yearning exemplified in the shofar's ululations are meant to inspire us to long to connect to God in a way that is beyond what words can describe.
Yom Teruah is one of the seven moedim (appointed times) described by God in the Torah. (The other six moedim are Passover, Unleavened Bread, First Fruits, Pentecost, Atonement and Tabernacles.) There are three in particular (Unleavened Bread, Pentecost and Tabernacles) which are classified as feast days. When the temple is standing, God commands His people to come to Jerusalem to the temple to celebrate these feasts. All feast days are moedim; however, not all moedim are feast days. (Although Yom Teruah is a moedim, it is not classified as a feast day.)
Yom Teruah is important for several reasons. First, it commemorates the end of the agricultural year. In Israel, the first plantings begin in October/November. The first crops to be harvested is barley in March/April, followed by the wheat harvest in May/June and the fruit harvest in August/September. Yom Teruah also marks the end of the festival year. The first festival (Passover) is celebrated in March/April and is followed by the Feast of Unleavened Bread, First Fruits and Pentecost in May/June. Yom Teruah is the start of the fall holidays. Ten days after Yom Teruah, is the Day of Atonement, and five days later begins the Feast of Tabernacles.
The blowing of the trumpets on Yom Teruah (the first day of the month) heralds a solemn time of preparation for the Day Atonement, which occurs on the tenth of the month. This preparation time is called "Ten Days of Repentance" or the "Days of Awe" (Yomim Noraim). The trumpet sound is an alarm and can be understood as a call to introspection and repentance. The trumpet sound signals that the Day of Atonement is near.
When is God near? He is near during the Days of Awe. Yom Teruah is truly a day to draw near to God. Isaiah speaks of us drawing near to God:
Ho! Everyone who thirsts, come to the waters; and you who have no money come, buy and eat. Come, buy wine and milk without money and without cost. Why do you spend money for what is not bread, and your wages for what does not satisfy? Listen carefully to Me, and eat what is good, and delight yourself in abundance. Incline your ear and come to Me. Listen, that you may live; and I will make an everlasting covenant with you, according to the faithful mercies shown to David. Behold, I have made him a witness to the peoples, a leader and commander for the peoples. Behold, you will call a nation you do not know, and a nation which knows you not will run to you, because the LORD your God, even the Holy One of Israel; for He has glorified you. Seek the LORD while He may be found; call upon Him while He is near. Let the wicked forsake his way and the unrighteous man his thoughts; and let him return to the LORD, and He will have compassion on him, and to our God, for He will abundantly pardon. (Isaiah 55:1-7)
Yom Teruah in Scripture
Leviticus 23 is a good place to start in Scripture regarding the festival details of Yom Teruah. Chapter 23 describes all God's moedim. Concerning Yom Teruah, Scripture says the following:
And the LORD spoke to Moses, saying, "Speak to the people of Israel, saying, 'In the seventh month, on the first day of the month, you shall observe a day of solemn rest, a memorial proclaimed with a blast of trumpets, a holy convocation. You shall not do any ordinary work, and you shall present a food offering to the LORD."' (Leviticus 23:23-24)
Additional details about Yom Teruah are given in the Book of Numbers:
On the first day of the seventh month you shall have a holy convocation. You shall not do any ordinary work. It is a day for you to blow the trumpets, and you shall offer a burnt offering, for a pleasing aroma to the LORD: one bull from the herd, one ram, seven male lambs a year old without blemish; also their grain offering of fine flour mixed with oil, three tenths of an ephah for the bull, two tenths for the ram, and one tenth for each of the seven lambs; with one male goat for a sin offering, to make atonement for you; besides the burnt offering and its grain offering, and their drink offering, according to the rule for them, for a pleasing aroma, a food offering to the LORD. (Numbers 29:1-6)
Yom Teruah is also very special in that it is the only festival which occurs on the first day of the month. The start of each month on the Jewish calendar coincides with the new moon. On the new moon, trumpets are blown.
On the day of your gladness, and at your appointed feast and at the beginnings of your months, you shall blow the trumpets over your burnt offerings and over your sacrifices of your peace offerings. They shall be a reminder of you before your God: I am the LORD your God. (Number 10:10)
Moreover, Yom Teruah can occur on any day of the week including Shabbat. Thus it has a unique status among all the festivals in that it is the only festival in which all the following sacrifices can be made.
1. The daily offerings
2. The Shabbat offerings
3. The new moon offerings
4. The festival offerings
Outside the instructions for the Levites, there is little else mentioned for the observance of Yom Teruah. We are to rest and make a loud noise...and that's it!
Foreshadowing of the Messiah
Yom Teruah, along with the other six moedim, foreshadow certain aspects of the ministry of the Messiah. The prophets link the blowing of the trumpets to the future Day of Judgment.
Blow the trumpet in Zion: sound the alarm on My holy hill. Let all who live in the land tremble, for the day of the LORD is coming. It is close at hand. (Joel 2:1)
Near is the great day of the LORD, near and coming very quickly; listen, the day of the LORD! In it the warrior cried out bitterly. A day of trumpet blast and battle cry against the fortified cities and against the lofty battlements. (Zephaniah 1:14, 16)
In the New Testament, we see that the LORD'S Second Coming will be accompanied by the sound of a trumpet.
For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord. Therefore comfort one another with these words. (1 Thessalonians 4:16-18)
When the Messiah comes, there will be a shout and the blowing of a trumpet. There will be great joy for those who believe. Messiah will come for judgment and to declare war.
Immediately after the tribulation of those day the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken. Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the heaven with power and great glory. And He will send His angels with a great sound of a trumpet, and they will gather together the elect from the four winds, from one end of heaven to the other. (Matthew 24:29-31)
Each of the judgments in Revelation 8-9 is also signaled by a trumpet. Just as the shofar calls us to return and make ourselves ready for the Day of Atonement, so will the "trump of God" call us to heaven and warn the world of coming judgment.
In the twinkling of an eye
Paul writes to the Corinthian church, one of the most quoted passages in the New Testament. Paul gives us a glimpse into the last days in which we will be changed at the sounding of the last trumpet. Many folks unfamiliar with the feasts of the LORD do not realize that the sounding of the "last trumpet" is a Hebraic expression. During Yom Teruah, the shofar (trumpet) is sounded 100 times. The 100th trumpet blast is called the last trumpet. Thus, when Paul refers to the "last trumpet" we can assume he is speaking about events which will occur on Yom Teruah.
Behold, I tell you a mystery; we will not all sleep, but we will all be changed, in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed. (1 Corinthians 15:51-52)
A brief side note:
When Israel left Egypt, they left in haste. The Torah explains the ritual of eating unleavened bread at Passover as a result of the abrupt departure from Egypt. Their bread dough did not have time to rise before they baked it.
You shall not eat leavened bread with it; seven days you shall eat with it unleavened bread, the bread of affliction (for you came out of the land of Egypt in haste), so that you may remember all the days of your life the day when you came out of the land of Egypt. (Deuteronomy 16:3)
A collection of Jewish writing on Exodus entitled Mechilta says that God hastened their departure because when the appointed time for redemption comes, the Almighty does not hold back matters for even "the twinkling of an eye". The idiomatic term "twinkling of an eye", i.e., the blink of an eye, appears frequently in rabbinic material called Pesikta Rabbati which states that repentance takes effect "as in the twinkling of an eye".
How long does it take to repent? According to the Jewish sages, it takes only the twinkling of an eye, the same amount of time it took for Israel to leave Egypt once the time appointed for redemption arrived. Just as Israel went from bondage to freedom in the blink of an eye, repentance and faith in Messiah transfers us from the kingdom of darkness to the kingdom of light instantaneously. When a person confesses Jesus and trusts in Him for the forgiveness of sins, he is immediately forgiven and set free from bondage to the adversary. In the blink of an eye, he becomes a free man.
Likewise, in the time to come, the great Messianic redemption will also happen instantly, in the blink of an eye: "In a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed" (1 Corinthians 15:52).
In Summary
Yom Teruah is the first appointed time (or moed) that occurs in the fall of the year. There is a Biblical connection to a reminder of calling us back to the Word or God, to repentance (teshuva). It is a day that we rest, and a day in which we make a loud noise. A loud noise can be a shout, but it is also associated with a shofar or the blowing of a trumpet. The loud noise is correlated with joy and praise back to our Creator, a call or start of war and an alarm to "wake us up" back into repentance. Prophetically, Yom Teruah most likely is related to out Messiah's return, in which we are called to be ready in repentance, experience joy of His return, give praise back to our Creator and the war/judgment to the nations by our Messiah may begin. Yom Teruah is often called Rosh Hashanah by Jewish tradition.
Teruah means a massive shout, either by a crowd or by a horn. For example, the walls of Jericho came tumbling down when the people "raised a mighty shout (teruah gedolah)" (Joshua 1:20). The shout of the people is a form of prayer and appears many time in the Psalms. For example, "All you people clap your hands, raise a joyous shout (teruah) to God" (Psalm 42:7). The second meaning of teruah is a shofar (trumpet) blast. A blast of the shofar was often heard during the Israelites travels in the desert to let them know that it was time to move on. ("When you blow an alarm (teruah), the camps that are on the east side shall set out" Numbers 10:5.)
Both of the meanings for the word teruah, supplicatory shouting and the sounding of the shofar, unite in Yom Teruah. It is a day of the blowing of the shofar and a day of prayer. The feeling of yearning exemplified in the shofar's ululations are meant to inspire us to long to connect to God in a way that is beyond what words can describe.
Yom Teruah is one of the seven moedim (appointed times) described by God in the Torah. (The other six moedim are Passover, Unleavened Bread, First Fruits, Pentecost, Atonement and Tabernacles.) There are three in particular (Unleavened Bread, Pentecost and Tabernacles) which are classified as feast days. When the temple is standing, God commands His people to come to Jerusalem to the temple to celebrate these feasts. All feast days are moedim; however, not all moedim are feast days. (Although Yom Teruah is a moedim, it is not classified as a feast day.)
Yom Teruah is important for several reasons. First, it commemorates the end of the agricultural year. In Israel, the first plantings begin in October/November. The first crops to be harvested is barley in March/April, followed by the wheat harvest in May/June and the fruit harvest in August/September. Yom Teruah also marks the end of the festival year. The first festival (Passover) is celebrated in March/April and is followed by the Feast of Unleavened Bread, First Fruits and Pentecost in May/June. Yom Teruah is the start of the fall holidays. Ten days after Yom Teruah, is the Day of Atonement, and five days later begins the Feast of Tabernacles.
The blowing of the trumpets on Yom Teruah (the first day of the month) heralds a solemn time of preparation for the Day Atonement, which occurs on the tenth of the month. This preparation time is called "Ten Days of Repentance" or the "Days of Awe" (Yomim Noraim). The trumpet sound is an alarm and can be understood as a call to introspection and repentance. The trumpet sound signals that the Day of Atonement is near.
When is God near? He is near during the Days of Awe. Yom Teruah is truly a day to draw near to God. Isaiah speaks of us drawing near to God:
Ho! Everyone who thirsts, come to the waters; and you who have no money come, buy and eat. Come, buy wine and milk without money and without cost. Why do you spend money for what is not bread, and your wages for what does not satisfy? Listen carefully to Me, and eat what is good, and delight yourself in abundance. Incline your ear and come to Me. Listen, that you may live; and I will make an everlasting covenant with you, according to the faithful mercies shown to David. Behold, I have made him a witness to the peoples, a leader and commander for the peoples. Behold, you will call a nation you do not know, and a nation which knows you not will run to you, because the LORD your God, even the Holy One of Israel; for He has glorified you. Seek the LORD while He may be found; call upon Him while He is near. Let the wicked forsake his way and the unrighteous man his thoughts; and let him return to the LORD, and He will have compassion on him, and to our God, for He will abundantly pardon. (Isaiah 55:1-7)
Yom Teruah in Scripture
Leviticus 23 is a good place to start in Scripture regarding the festival details of Yom Teruah. Chapter 23 describes all God's moedim. Concerning Yom Teruah, Scripture says the following:
And the LORD spoke to Moses, saying, "Speak to the people of Israel, saying, 'In the seventh month, on the first day of the month, you shall observe a day of solemn rest, a memorial proclaimed with a blast of trumpets, a holy convocation. You shall not do any ordinary work, and you shall present a food offering to the LORD."' (Leviticus 23:23-24)
Additional details about Yom Teruah are given in the Book of Numbers:
On the first day of the seventh month you shall have a holy convocation. You shall not do any ordinary work. It is a day for you to blow the trumpets, and you shall offer a burnt offering, for a pleasing aroma to the LORD: one bull from the herd, one ram, seven male lambs a year old without blemish; also their grain offering of fine flour mixed with oil, three tenths of an ephah for the bull, two tenths for the ram, and one tenth for each of the seven lambs; with one male goat for a sin offering, to make atonement for you; besides the burnt offering and its grain offering, and their drink offering, according to the rule for them, for a pleasing aroma, a food offering to the LORD. (Numbers 29:1-6)
Yom Teruah is also very special in that it is the only festival which occurs on the first day of the month. The start of each month on the Jewish calendar coincides with the new moon. On the new moon, trumpets are blown.
On the day of your gladness, and at your appointed feast and at the beginnings of your months, you shall blow the trumpets over your burnt offerings and over your sacrifices of your peace offerings. They shall be a reminder of you before your God: I am the LORD your God. (Number 10:10)
Moreover, Yom Teruah can occur on any day of the week including Shabbat. Thus it has a unique status among all the festivals in that it is the only festival in which all the following sacrifices can be made.
1. The daily offerings
2. The Shabbat offerings
3. The new moon offerings
4. The festival offerings
Outside the instructions for the Levites, there is little else mentioned for the observance of Yom Teruah. We are to rest and make a loud noise...and that's it!
Foreshadowing of the Messiah
Yom Teruah, along with the other six moedim, foreshadow certain aspects of the ministry of the Messiah. The prophets link the blowing of the trumpets to the future Day of Judgment.
Blow the trumpet in Zion: sound the alarm on My holy hill. Let all who live in the land tremble, for the day of the LORD is coming. It is close at hand. (Joel 2:1)
Near is the great day of the LORD, near and coming very quickly; listen, the day of the LORD! In it the warrior cried out bitterly. A day of trumpet blast and battle cry against the fortified cities and against the lofty battlements. (Zephaniah 1:14, 16)
In the New Testament, we see that the LORD'S Second Coming will be accompanied by the sound of a trumpet.
For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord. Therefore comfort one another with these words. (1 Thessalonians 4:16-18)
When the Messiah comes, there will be a shout and the blowing of a trumpet. There will be great joy for those who believe. Messiah will come for judgment and to declare war.
Immediately after the tribulation of those day the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken. Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the heaven with power and great glory. And He will send His angels with a great sound of a trumpet, and they will gather together the elect from the four winds, from one end of heaven to the other. (Matthew 24:29-31)
Each of the judgments in Revelation 8-9 is also signaled by a trumpet. Just as the shofar calls us to return and make ourselves ready for the Day of Atonement, so will the "trump of God" call us to heaven and warn the world of coming judgment.
In the twinkling of an eye
Paul writes to the Corinthian church, one of the most quoted passages in the New Testament. Paul gives us a glimpse into the last days in which we will be changed at the sounding of the last trumpet. Many folks unfamiliar with the feasts of the LORD do not realize that the sounding of the "last trumpet" is a Hebraic expression. During Yom Teruah, the shofar (trumpet) is sounded 100 times. The 100th trumpet blast is called the last trumpet. Thus, when Paul refers to the "last trumpet" we can assume he is speaking about events which will occur on Yom Teruah.
Behold, I tell you a mystery; we will not all sleep, but we will all be changed, in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed. (1 Corinthians 15:51-52)
A brief side note:
When Israel left Egypt, they left in haste. The Torah explains the ritual of eating unleavened bread at Passover as a result of the abrupt departure from Egypt. Their bread dough did not have time to rise before they baked it.
You shall not eat leavened bread with it; seven days you shall eat with it unleavened bread, the bread of affliction (for you came out of the land of Egypt in haste), so that you may remember all the days of your life the day when you came out of the land of Egypt. (Deuteronomy 16:3)
A collection of Jewish writing on Exodus entitled Mechilta says that God hastened their departure because when the appointed time for redemption comes, the Almighty does not hold back matters for even "the twinkling of an eye". The idiomatic term "twinkling of an eye", i.e., the blink of an eye, appears frequently in rabbinic material called Pesikta Rabbati which states that repentance takes effect "as in the twinkling of an eye".
How long does it take to repent? According to the Jewish sages, it takes only the twinkling of an eye, the same amount of time it took for Israel to leave Egypt once the time appointed for redemption arrived. Just as Israel went from bondage to freedom in the blink of an eye, repentance and faith in Messiah transfers us from the kingdom of darkness to the kingdom of light instantaneously. When a person confesses Jesus and trusts in Him for the forgiveness of sins, he is immediately forgiven and set free from bondage to the adversary. In the blink of an eye, he becomes a free man.
Likewise, in the time to come, the great Messianic redemption will also happen instantly, in the blink of an eye: "In a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed" (1 Corinthians 15:52).
In Summary
Yom Teruah is the first appointed time (or moed) that occurs in the fall of the year. There is a Biblical connection to a reminder of calling us back to the Word or God, to repentance (teshuva). It is a day that we rest, and a day in which we make a loud noise. A loud noise can be a shout, but it is also associated with a shofar or the blowing of a trumpet. The loud noise is correlated with joy and praise back to our Creator, a call or start of war and an alarm to "wake us up" back into repentance. Prophetically, Yom Teruah most likely is related to out Messiah's return, in which we are called to be ready in repentance, experience joy of His return, give praise back to our Creator and the war/judgment to the nations by our Messiah may begin. Yom Teruah is often called Rosh Hashanah by Jewish tradition.
Sunday, September 2, 2018
Yom Teruah Celebration
Did you know that God commands us to rejoice and make noise? Indeed, Yom Teruah, also knows as the Feast of Trumpets and Rosh Hashanah, is a wonderful celebration in which believers come together to worship the God of Israel with shouts of joy and the blast of the shofar as we look forward to the second coming of our Messiah. This year, Yom Teruah begins at sundown on Sunday, September 9.
In the Bible, God commands us to come together and celebrate on certain days during the year. These biblical feast days are broken down into two seasons--the four spring feast days and the three fall feast days. (See Leviticus 23 for a complete overview of the feasts.) Yom Teruah marks the beginning of the fall feasts. The name Yom Teruah means day of shouting or making a noise. This day has later become known as Rosh Hashanah, which means head of the year. It is the beginning of the civil year on the Jewish calendar. According to Jewish tradition, Yom Teruah is the anniversary commemorating the creation of Adam and Chavah (Eve). It is a day to reflect on our special relationship with the God of the universe and recommit to walking in our created purpose--that is, sanctifying the name of God in this world and bringing Him glory.
Yom Teruah, along with the rest of God's feasts, is called an appointed time (moed). It is a special time that God told us to remember and celebrate every year. With that said, the following is a list of ways in which you can make this amazing holy day part of your life.
1. Observe the Season of Teshuvah
On the Hebrew calendar, the month before the fall feast days is called Elul. In Judaism, this month is traditionally associated with the theme of repentance, or in Hebrew teshuvah. It is a time of introspection, reconciliation and preparation. The season of teshuvah begins at the beginning of Elul and goes all the way to Yom Kippur (the Day of Atonement). The word teshuvah means to "return". The goal of the entire season is simply to "return" to God. In other words, we are to restore unhindered fellowship with Him.
2. Blow the Shofar
In Leviticus 23:24, we are told that Yom Teruah is a memorial proclaimed with a blast of trumpets. The Hebrew word for trumpet is shofar, which is an ancient musical instrument made of a ram's horn. Yom Teruah celebrations should consist of making lots and lots of noise on the shofar! As believers in Messiah, the shofar blast is done in anticipation for the second coming of Messiah who will return at the sound of the trumpet (1 Thessalonians 4:16).
3. Don't do any ordinary work
Yom Teruah is called a day of rest. It is a high Sabbath. Therefore, you must not do any work on this day. This is an easy mitzvah (good deed) to do on Yom Teruah. Simply enjoy God's gift of rest and remember the ultimate rest we have in our Savior "Come to Me, all who are weary and heavy-laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls" (Matthew 11:28-29).
4. Have a holy convocation
Yom Teruah is all about community. Therefore, if at all possible, make every effort to be part of a congregation on this day. If there is no congregation in your local area, then get together with a small group of family, friends or perhaps a Bible study group. Together, enjoy the many fun traditions attached to this feast and make this a day of praise and worship to our King.
5. Have a tashlich ceremony
Tashlich is a beautiful tradition. On the afternoon of Yom Teruah, God's people gather together to throw breadcrumbs or small rocks into a river (or any flowing body of water). This tradition symbolizes God's forgiveness through Jesus and how He casts our sins into the depths of the sea as mentioned in the book of Micah.
"Who is a God like You, pardoning iniquity and passing over transgression for the remnant of His inheritance? He does not retain His anger forever because He delights in steadfast love. He will again have compassion on us; He will tread our iniquities underfoot. You will cast all our sins into the depths of the sea." (Micah 7:18-19)
Since Rosh Hashanah is regarded as the head of the year, this is also a great time to make "New Year's Resolutions". The month of Elul leading up to the fall feasts is supposed to be a time of introspection. In fact, in Aramaic, the word Elul means "to search". During this season of teshuvah, we are to ask God to search us and expose anything in our lives that offends Him. Therefore, your breadcrumbs or small rocks can represent particular sins, addictions or even certain character deficiencies (such as being easily frustrated or have a tendency to be prideful). This tradition symbolizes the act of throwing things away and allowing God to work in your life to change you.
6. Read the story of binding of Isaac
It is customary on Yom Teruah to read and reflect on the binding of Isaac (see Genesis 22). God commanded Abraham, "Take your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains which I shall tell you" (Genesis 22:2). This is the first mention of the word "love" in the Bible, and it is connected to the picture of a father offering his only son.
"For God so loved the world that He gave His only Son, that whomever believes in Him should not perish but have eternal life." (John 3:16)
The blowing of the shofar on Yom Teruah reminds us of how God provided a ram in Isaac's place as an offering to God (Genesis 22:13). As believers in Jesus, it also reminds us of how the Messiah died in our place to free us from the death we deserve due to our sins. There are many Messianic pictures found throughout this incredible story. Here are some of the interesting parallels which exist between Jesus and Isaac.
1). Both had a miraculous birth (Genesis 21:1-7, Matthew 1:18-25).
2). Both were the only son of their fathers (Genesis 22:2, John 3:16).
3). Both carried the wood for their own sacrifices (Genesis 22:6, John 19:17).
4). Both were delivered from death on the third day (Genesis 22:4, 1 Corinthians 15:4).
7. Eat a festive meal
Last, but not least, no feast day is complete without having a feast! On Yom Teruah, it is customary to eat apple slices dipped in honey, symbolizing our hopes for a "sweet" new year. The eating of a honey-dipped apple is done in anticipation for when Jesus returns at the sound of a trumpet and brings His people into a "land flowing with milk and honey".
Shanah Tovah (Have a good year), friends! May your Yom Teruah celebration be blessed!
In the Bible, God commands us to come together and celebrate on certain days during the year. These biblical feast days are broken down into two seasons--the four spring feast days and the three fall feast days. (See Leviticus 23 for a complete overview of the feasts.) Yom Teruah marks the beginning of the fall feasts. The name Yom Teruah means day of shouting or making a noise. This day has later become known as Rosh Hashanah, which means head of the year. It is the beginning of the civil year on the Jewish calendar. According to Jewish tradition, Yom Teruah is the anniversary commemorating the creation of Adam and Chavah (Eve). It is a day to reflect on our special relationship with the God of the universe and recommit to walking in our created purpose--that is, sanctifying the name of God in this world and bringing Him glory.
Yom Teruah, along with the rest of God's feasts, is called an appointed time (moed). It is a special time that God told us to remember and celebrate every year. With that said, the following is a list of ways in which you can make this amazing holy day part of your life.
1. Observe the Season of Teshuvah
On the Hebrew calendar, the month before the fall feast days is called Elul. In Judaism, this month is traditionally associated with the theme of repentance, or in Hebrew teshuvah. It is a time of introspection, reconciliation and preparation. The season of teshuvah begins at the beginning of Elul and goes all the way to Yom Kippur (the Day of Atonement). The word teshuvah means to "return". The goal of the entire season is simply to "return" to God. In other words, we are to restore unhindered fellowship with Him.
2. Blow the Shofar
In Leviticus 23:24, we are told that Yom Teruah is a memorial proclaimed with a blast of trumpets. The Hebrew word for trumpet is shofar, which is an ancient musical instrument made of a ram's horn. Yom Teruah celebrations should consist of making lots and lots of noise on the shofar! As believers in Messiah, the shofar blast is done in anticipation for the second coming of Messiah who will return at the sound of the trumpet (1 Thessalonians 4:16).
3. Don't do any ordinary work
Yom Teruah is called a day of rest. It is a high Sabbath. Therefore, you must not do any work on this day. This is an easy mitzvah (good deed) to do on Yom Teruah. Simply enjoy God's gift of rest and remember the ultimate rest we have in our Savior "Come to Me, all who are weary and heavy-laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls" (Matthew 11:28-29).
4. Have a holy convocation
Yom Teruah is all about community. Therefore, if at all possible, make every effort to be part of a congregation on this day. If there is no congregation in your local area, then get together with a small group of family, friends or perhaps a Bible study group. Together, enjoy the many fun traditions attached to this feast and make this a day of praise and worship to our King.
5. Have a tashlich ceremony
Tashlich is a beautiful tradition. On the afternoon of Yom Teruah, God's people gather together to throw breadcrumbs or small rocks into a river (or any flowing body of water). This tradition symbolizes God's forgiveness through Jesus and how He casts our sins into the depths of the sea as mentioned in the book of Micah.
"Who is a God like You, pardoning iniquity and passing over transgression for the remnant of His inheritance? He does not retain His anger forever because He delights in steadfast love. He will again have compassion on us; He will tread our iniquities underfoot. You will cast all our sins into the depths of the sea." (Micah 7:18-19)
Since Rosh Hashanah is regarded as the head of the year, this is also a great time to make "New Year's Resolutions". The month of Elul leading up to the fall feasts is supposed to be a time of introspection. In fact, in Aramaic, the word Elul means "to search". During this season of teshuvah, we are to ask God to search us and expose anything in our lives that offends Him. Therefore, your breadcrumbs or small rocks can represent particular sins, addictions or even certain character deficiencies (such as being easily frustrated or have a tendency to be prideful). This tradition symbolizes the act of throwing things away and allowing God to work in your life to change you.
6. Read the story of binding of Isaac
It is customary on Yom Teruah to read and reflect on the binding of Isaac (see Genesis 22). God commanded Abraham, "Take your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains which I shall tell you" (Genesis 22:2). This is the first mention of the word "love" in the Bible, and it is connected to the picture of a father offering his only son.
"For God so loved the world that He gave His only Son, that whomever believes in Him should not perish but have eternal life." (John 3:16)
The blowing of the shofar on Yom Teruah reminds us of how God provided a ram in Isaac's place as an offering to God (Genesis 22:13). As believers in Jesus, it also reminds us of how the Messiah died in our place to free us from the death we deserve due to our sins. There are many Messianic pictures found throughout this incredible story. Here are some of the interesting parallels which exist between Jesus and Isaac.
1). Both had a miraculous birth (Genesis 21:1-7, Matthew 1:18-25).
2). Both were the only son of their fathers (Genesis 22:2, John 3:16).
3). Both carried the wood for their own sacrifices (Genesis 22:6, John 19:17).
4). Both were delivered from death on the third day (Genesis 22:4, 1 Corinthians 15:4).
7. Eat a festive meal
Last, but not least, no feast day is complete without having a feast! On Yom Teruah, it is customary to eat apple slices dipped in honey, symbolizing our hopes for a "sweet" new year. The eating of a honey-dipped apple is done in anticipation for when Jesus returns at the sound of a trumpet and brings His people into a "land flowing with milk and honey".
Shanah Tovah (Have a good year), friends! May your Yom Teruah celebration be blessed!
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