ALCORN
Treasure Principle 4
EVEARITT
Rush Limbaugh and the Bible 4
HARRIS
I Kissed Dating Goodbye 4.5
Boy Meets Girl 4
Not Even a Hint 4.5
LEWIS
The Great Divorce 3
A Grief Observed 2.5
Meer Christianity 3.5
MACARTHUR
Ashamed of the Gospel 4
Charismatic Chaos 5
Fool's Gold 3.5
Our Sufficiency in Christ 5
The Vanishing Conscience 3.5
MAHANEY
Christ Our Mediator 4.5
The Cross Centered Life 4
NEWMAN
Questioning Evangelism 3.5
PIPER
Desiring God 5
The Dangerous Duty of Delight 5
Brothers, We are not Professionals 5
RAE
Moral Choices: An Introduction to Ethics 3.5
SMITH
Trinity and Reality 5
SPENCER
TULIP 4.5
SPROUL
Chosen by God 4.5
WILSON
Reforming Marriage 5.0
Her Hand in Marriage 4.5
(Must Read)
Wednesday, December 07, 2005
Wednesday, November 30, 2005
DOUBTING BILL
What if I am not really saved?
-----Let’s imagine a scenario with a man named “Bill.” Bill grew up in a typical
Bill’s concerns are legitimate, but his focus is not.
-----When Bill doubts his faith he, like so many other American Protestants, tries to figure out if he needs to “really, really give his life to Christ.” His pastor, in conforming to the modern style of preaching, at the end of the service likes to get those in his congregation who are professing believers, who have not in any way departed from the gospel, to examine themselves so that if they “never really believed” they can come and say the Sinner’s Prayer and “give their life to Christ again” and then get rebaptized.
-----This practice has mostly yielded doubt and confusion within the congregation, and rightly so. If one has already said the Sinner’s Prayer and it has given no assurance of faith, the repetition of that act can only give lesser and lesser assurance. The fiftieth repetition of the Sinner’s Prayer can in no way give more assurance than the first. And what if all these people realize that the Sinner’s Prayer is not found in the Bible in any form? Then they certainly will be in for a catastrophe as their spiritual legs are knocked right out from under them, and they fall headlong into doubt and frustration.
How should Bill respond to his doubt?
-----Whatever Bill does, he needs to do it all trusting Christ for his righteousness and his peace with God. When he doesn’t think his works are those that God expects from His people he must cling to Christ's righteousness. When he does think his works are those that God expects from His people he must trust Christ's righteousness. When he doubts the truth of his conversion he needs to trust Christ. Instead of thinking, “I don’t know if I really believe,” he must say, “I believe; help my unbelief (Mark 9:24).”
Doesn’t Bill still need to test his salvation?
-----Absolutely, but the apostles did not think about testing in the same regards as we do in
Take Colossians 3:1-17 (or about any other passage of the New Testament). Read the passage and ask this question to yourself, “Does it sound like Paul wants his writers to say, ‘I’m not doing that; I must not be a Christian,’ or ‘I’m a Christian; I better do that’?”
If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. [2] Set your minds on things that are above, not on things that are on earth. [3] For you have died, and your life is hidden with Christ in God. [4] When Christ who is your life appears, then you also will appear with him in glory.
[5] Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry. [6] On account of these the wrath of God is coming. [7] In these you too once walked, when you were living in them. [8] But now you must put them all away: anger, wrath, malice, slander, and obscene talk from your mouth. [9] Do not lie to one another, seeing that you have put off the old self with its practices [10] and have put on the new self, which is being renewed in knowledge after the image of its creator. [11] Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all.
[12] Put on then, as God's chosen ones, holy and beloved, compassion, kindness, humility, meekness, and patience, [13] bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. [14] And above all these put on love, which binds everything together in perfect harmony. [15] And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful. [16] Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. [17] And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him.
-----Clearly the reader should say, “I am a Christian; I better do that.” It is true that if you do not seek to do what Paul says you aren’t a Christian, but that’s the very reason you continually, despite your all your failings, seek to do those things.
But what if Bill comes up short?
----- When he “examines [himself], to see if [he] is in the faith” he looks to see if he is striving after what God demands. When he realizes that he is not striving after what he should be striving after he doesn’t despair that his salvation isn’t real. Instead, he repents and continues to seek obedience to God’s word because he trusts that God will continue the work He began in him. All the time Bill stands upon God’s grace, that God has declared him righteous and will not let his soul see perdition.
A final word from Peter. (2 Peter 1:3-11)
-----His divine power has given us everything we need for life and godliness through our knowledge of him who called us by his own glory and goodness. Through these he has given us his very great and precious promises, so that through them you may participate in the divine nature and escape the corruption in the world caused by evil desires.
-----For this very reason, make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, brotherly kindness; and to brotherly kindness, love. For if you possess these qualities in increasing measure, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ. But if anyone does not have them, he is nearsighted and blind, and has forgotten that he has been cleansed from his past sins.
-----Therefore, my brothers, be all the more eager to make your calling and election sure. For if you do these things, you will never fall, and you will receive a rich welcome into the eternal kingdom of our Lord and Savior Jesus Christ.
Monday, November 28, 2005
James 2:14-26
In this passage James uses the word “faith” in two ways.
------The first is a full reliance on the grace of God (Romans
-----The second is mental assent.
-----I will write “FAITH” when it refers to the first definition and “faith” it refers to the second definition. “Belief” or “believe” will be written so as to correspond to one definition or the other.
-----Note: FAITH is always faith, because no one ever truly treasures Christ while rejecting the Spirit of truth. However, faith is not always FAITH because many people believe correctly* and even trust that their righteousness is in Christ but do not treasure or cling to Christ. Rather, they trust and cling to the world (James 4).
----*I do not mean that those with faith (who think they have FAITH but don’t) believe correctly in regards to all things because indeed they must deviate from the truth in some degree in order to believe that they have been born of God. Those deviations are what James has written the book to correct. Those deviations are what he refers to as “deceiving yourselves” in James
James 2:12-26
-----So speak and so act as those who are to be judged under the law of liberty. [13] For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment.
-----[14] What good is it, my brothers, if someone says he has FAITH but does not have works? Can that faith save him? [15] If a brother or sister is poorly clothed and lacking in daily food, [16] and one of you says to them, "Go in peace, be warmed and filled," without giving them the things needed for the body, what good is that? [17] So also faith by itself, if it does not have works, is dead.
-----[18] But someone will say, "You have faith and I have works." Show me your FAITH apart from your works, and I will show you my FAITH by my works. [19] You believe that God is one; you do well. Even the demons believe—and shudder! [20] Do you want to be shown, you foolish person, that faith apart from works is useless? [21] Was not Abraham our father justified by works when he offered up his son Isaac on the altar? [22] You see that faith was active along with his works, and faith was completed by his works; [23] and the Scripture was fulfilled that says, "Abraham BELIEVED God, and it was counted to him as righteousness"— and he was called a friend of God. [24] You see that a person is justified by works and not by faith alone. [25] And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way? [26] For as the body apart from the spirit is dead, so also faith apart from works is dead.
What is the purpose of this passage?
-----Most commentaries say that James is speaking of being justified before men. This is certainly a convenient way to deal with the passage, and it corresponds clearly to verses 18 and 19. I do not think, however, that explanation adequately handles the passage. Justification before men is not James’s point in the immediate context or in the rest of the book. He writes this passage to refute the objection that is naturally raised to his previous statement in verse 13 about judgment. James said, “Judgment is without mercy to one who has shown no mercy.” To that some reply, “No, I am justified by faith.”
-----He is trying to prove that it is not contrary to the teaching of justification by FAITH alone to say that mercy will be given to those who have shown mercy or to say that only those who are steadfast will receive the crown of life (1:12). The reason is that sanctification follows justification of necessity. If sanctification is not present than justification has not occurred. In other words, the faith through which God justifies results in good works. The faith without good works is not justifying.
What good is it, my brothers, if someone says he has FAITH but does not have works? Can that faith save him? If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, "Go in peace, be warmed and filled," without giving them the things needed for the body, what good is that? So also faith by itself, if it does not have works, is dead.
-----Someone may easily claim that he has FAITH in Christ, but if it is not followed by justification (works) then it is an empty claim. That faith cannot save him. It is like saying that you have compassion but only offering words to alleviate the needs of the poor. That “compassion” is an empty claim no matter how sincerely they think they are compassionate. In a similar manner faith that is not followed by sanctification is not the kind that is born out of a regenerate heart, but it is the empty claim of a dead heart.
But someone will say, "You have faith and I have works. Show me your FAITH apart from your works, and I will show you my FAITH by my works. You believe that God is one; you do well. Even the demons believe—and shudder!” (The end of the quotation is debatable.)
-----Someone could rightly say to demonstrate your foolishness, “You have faith and I have works. Show me your FAITH (if indeed you have more than faith) without sanctification, and I will prove that I have FAITH by showing the sanctification that flows out of it. You believe true things about God. That is good, but is believing the truth really enough? The demons know all about God, and they cannot stand before His wrath.
THE JUSTIFICATION OF ABRAHAM
There are several things to remember in order to understand the remainder of the passage.
-----1. As we have clearly seen, James has not been arguing that works justify but that only FAITH justifies.
-----2. James writes with the understanding that Abraham was justified through FAITH. His audience knows Abraham was justified through FAITH alone, and he expects his words will be understood in light of that truth. James does not write to disprove Genesis 15:6, but to give his readers a greater understanding of it in relation to Genesis 22 (the offering of Isaac).
How was Abraham Justified by works?
-----James explains his meaning with three statements: “faith was active along with his works,” “faith was completed by his works,” and “the Scripture was fulfilled” by his works.
Faith was active along with his works.
-----James does not pick a work that was done to satisfy God’s requirements. Such a work would be contrary to grace and to FAITH, because FAITH trusts God for its righteousness. James picks a work that demonstrated trust in God. Hebrews 11:19 tells us that Abraham offered up Isaac because he believed that God was able to raise the dead. Abraham believed God in the offering up of his son. It was an act of belief.
-----Here, when James says that Abraham was justified by works he doesn't mean that Abraham performed a work that was capable of fulfilling or completing God's holy standard. He means that the FAITH through which he has been justified (Genesis 15:6) was active in that work. When he says, “Abraham was justified by works,” he speaks figuratively as if the act was the same as the faith and thus it grants justification. It is no different than when the other apostles speak as if confession (Romans 10:9) and baptism (Acts
---**There are obvious exceptions to the inseparableness of these things, but they are few and far between in reality.
Faith was completed by his works.
-----James has already shown a concern for completeness in his letter. He told his audience, “Let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing (James 1:4).” “Perfect” is “teleios,” the same Greek word translated “completed” in James 2:22. James concern is that his audience’s salvation will be found complete when they stand before God. He knows that it is “the doers of the law who will be justified (Romans
-----James uses Abraham to illustrate his concern to his audience. Because Abraham sacrificed Isaac he would stand before God justified. This was not because he mustered up enough willpower in Genesis 22 to complete his faith in Genesis 15:6 and thus make his faith FAITH, but because without his works his faith would have been found lacking. Abraham’s works completed his faith in the same way apples complete an apple tree. It is not that an apple tree is half an apple tree before it has apples, but that before an apple tree has apples its nature is in question, and once it has apples it is doing what an apple tree necessarily does.
-----
The Scripture was fulfilled.
-----James says that when Abraham offered up Isaac “the Scripture was fulfilled that says, 'Abraham believed God, and it was counted to him as righteousness.'” When scripture is “fulfilled” it means an event has taken place that the scripture declared before hand. The fulfillment of the statement in Isaiah 7:14, “a virgin shall be with child” occurred when a virgin, Mary, was found to be with the child, Christ, conceived of the Holy Spirit.
-----The statement “Abraham believed God, and it was counted to him as righteousness,” refers to past events. Common sense says that a statement about the past needs no fulfilling, but if a statement about a past event makes necessary demands on the future then that statement could be fulfilled.
-----Moses says about the past, “Abraham believed God, and it was counted to him as righteousness,” or, in other words, “Abraham was justified.” That statement about the past puts a demand on the future: “Abraham will be sanctified.” If Abraham is justified at one moment in time, then he must be sanctified at all following moments up unto his death. For the statement, “Abraham was justified,” to be true, Abraham's sanctification must follow. So when Abraham offered up Isaac [sanctification] he fulfilled the future demand of Genesis 15:6, and thus proved that Genesis 15:6 was true in regards to justification.
You see that a person is justified by works and not by faith alone. And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way? For as the body apart from the spirit is dead, so also faith apart from works is dead.
-----Here James writes about Rahab as he did regarding Abraham. In the last sentence he returns to the statement, “faith apart from works is dead” as a clue that, although he has been speaking differently in regards to Abraham and Rahab, he has never deviated from his original argument that only FAITH justifies.
Friday, October 28, 2005
James 2:1-13
James 1:26-2:13
-----If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person's religion is worthless. [27] Religion that is pure and undefiled before God and the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.
-----[2:1] My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory. [2] For if a man wearing a gold ring and fine clothing comes into your assembly, and a poor man in shabby clothing also comes in, [3] and if you pay attention to the one who wears the fine clothing and say, "You sit here in a good place," while you say to the poor man, "You stand over there," or, "Sit down at my feet," [4] have you not then made distinctions among yourselves and become judges with evil thoughts? [5] Listen, my beloved brothers, has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him? [6] But you have dishonored the poor man. Are not the rich the ones who oppress you, and the ones who drag you into court? [7] Are they not the ones who blaspheme the honorable name by which you were called?
-----[8] If you really fulfill the royal law according to the Scripture, "You shall love your neighbor as yourself," you are doing well. [9] But if you show partiality, you are committing sin and are convicted by the law as transgressors. [10] For whoever keeps the whole law but fails in one point has become accountable for all of it. [11] For he who said, "Do not commit adultery," also said, "Do not murder." If you do not commit adultery but do murder, you have become a transgressor of the law. [12] So speak and so act as those who are to be judged under the law of liberty. [13] For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment.
Two paragraphs: one topic.
----James turns from his description of “pure religion” in verse 27 of chapter 1 to a description of one way that his audience was violating pure religion by being unkind to the helpless because of worldly desires.
----Paragraph 1--verses 1-7--has almost unanimously been understood to be an instance of a poor man and a rich man coming into the worship gathering of a church. The problem then is that the Christians are treating the rich with greater kindness, as demonstrated by his preferential seating. James then shows that they are judging wickedly, based on earthly wisdom (see commentary on James 1:9-11), rather than God's wisdom. They did not esteem the poor as God does, but they esteemed the rich wrongly, based on his earthly riches.
-----Paragraph 2--verses 8-13--continues to talk about this partiality. James argues that one cannot fulfill the law in partiality. If a person says he is obedient to Christ and chooses to whom he will apply the law is in reality disobedient. This is because one God gave every command and any transgression of the law is a transgression of God. So those who think themselves obedient based on selective fulfillment of the law have transgressed God all the same. Based on what he has just said about the transgression of the law James then argues that we aught to “speak and act as those who are to be judged under the law of liberty.” Calvin points out that “such a declaration might have smitten them with immoderate terror. To correct or mitigate what they might have thought severe, he adds, 'the law of liberty'.” Calvin shows how this law of liberty relates to the following two verses, “Except ye wish to undergo the rigor of the law, ye must be less rigid towards your neighbors; for the law of liberty is the same as the mercy of God, which delivers us from the curse of the law.”
What does mercy have to do with preferential seating?
-----Paragraph 1 is talking about being impartiality. Paragraph 2 is talking about the same thing. The interpretations do not fit together. Taken as one, James argues, don't be nicer to the poor than to the rich because it is inconsistent with God's wisdom. Then, in paragraph 2, he argues the law cannot be filled with by such impartiality. And so because God has been merciful to them they must be merciful. To distill it down further James says, “Don't be nicer to one person than another because if you aren't merciful you will be judged.” The question that everyone should be asking is, “What on earth does mercy have to do with preferential seating?” How can preferential seating be the same as being unmerciful? If James has had mercy in mind from verse 1 of chapter 2 then why would he use an example that shows nothing of judgment?
-----I wrestled with this question for quite a while. The only explanation I could see was that perhaps paragraph 1's context was not the assumed context. What if it was a context that has to do with judging? Then I thought, “What if it is an assembly of believers for the purpose of judging within the body, as God commands His people to do?” I searched for any clue in my commentaries for anyone who had dealt with the discrepancy between the two paragraphs. I finally found, in Douglass Moo's commentary on James a reference to a man who had argued that the passage was a judicial setting. So I followed that trail to the Harvard Theological Review from 1969. Moo referenced an article there by Row Bowen Ward entitled “Partiality in the Assembly: James 2:2-4”. I will now give some of Ward's evidence.
-----(The following quotes are from rabbinic texts.) R. Ishmael said in his commentary on Deuteronomy 16:19, “If before a judge two men appear for judgment, one rich and another poor, the judge should say to the rich man, “Either dress in the same manner as [the poor man] is dressed, or clothe him as you are clothed.” In Sifra, Kedoshim Perek 4,4 in reference to Leviticus 19:15 (the same passage that concludes with the royal law) instructions are given, “You must not let one litigant speak as much as he wants, and then say to the other, 'Shorten thy speech.' You must not let one stand and another sit.” R. Judah was quoted as saying, in the context of Leviticus 19:15, “I heard that if they please to seat the two, they may sit. What is forbidden? One shall not stand and the other sit.”
-----The Rabbis commanded that two who are judged should not dress differently lest partiality be showed to the rich. They also commanded that both litigants either both stand or both sit. Ward shows that common rabbinic judicial procedure was for the judge to sit and the litigants to stand. It is a clear sign of partiality if the rich sat as the judge does while the poor stand as a litigant commonly does. James also presents the possibility that the believers might keep the command that both litigants sit, but make the poor sit on the floor, thus degrading him.
-----If the setting is understood to be liturgical then the two men are shown their seat because they are strangers to the meeting, but then it would not make any sense for James to say you “have made distinctions among yourselves.” A liturgical explanation shows that the two are part of the congregation and must be seated in accordance with the Jewish congregation's judicial gathering. This explanation also makes verse 4 more literal as they really would be “judges with evil thoughts.”
Review
My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory. For if a man wearing a gold ring and fine clothing comes into your [judicial] assembly, and a poor man in shabby clothing also comes in [because one has a grievance against the other], and if you pay attention to the one who wears the fine clothing [as is a danger when you allow one to dress filthily and another to dress regally] and say, "You sit here in a good place [as the judge does]," while you say to the poor man, "You stand over there [as the one on trial]," or [because you know that one should not sit and the other stand, you say], "Sit down at my feet" [thus degrading him further], have you not then made distinctions among yourselves and become judges with evil thoughts? Listen, my beloved brothers, has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him? But you have dishonored the poor man [as someone who judges by earthly appearances]. Are not the rich the ones who oppress you, and the ones who drag you into court? Are they not the ones who blaspheme the honorable name by which you were called? [Should you then make riches the basis of your favor within the congregation?]
-----If you really fulfill the royal law according to the Scripture, "You shall love your neighbor as yourself," you are doing well. But if you show partiality [in judgment, as that passage in Leviticus 19 talks about], you are committing sin and are convicted by the law as transgressors. For whoever keeps the whole law but fails in one point has become accountable for all of it. For he who said, "Do not commit adultery," also said, "Do not murder." If you do not commit adultery but do murder, you have become a transgressor of the law [because the law is not divisible, but finds its unity in God's character]. So speak and so act as those who are to be judged under the law of liberty [which will be merciful to God's children]. For judgment is without mercy to one who has shown no mercy [because the unmerciful are not God's children]. Mercy triumphs over judgment [as Jesus said, “Blessed are the merciful for they shall receive mercy.”]
Wednesday, October 26, 2005
James 1:22-27
James 1:19-27
Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger; [20] for the anger of man does not produce the righteousness that God requires. [21] Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls.
[22] But be doers of the word, and not hearers only, deceiving yourselves. [23] For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. [24] For he looks at himself and goes away and at once forgets what he was like. [25] But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing.
[26] If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person's religion is worthless. [27] Religion that is pure and undefiled before God and the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.
Who are the two types of people presented in verses 22-27?
Doers of the Word. These people persevere (remain steadfast) in God’s law (v.25). These people control their tongues (v.26) not speaking quickly out of anger (v.19). They care for the helpless (v.27). They are of one mind in their devotion toward God (v.8), keeping themselves unstained from the world (v.27). These people will stand before God justified (Romans 2:13) and will receive the crown of life (v.12).
Hearers of the Word. These people claim to know Christ (2:1), but they hear the word and do not do it. They think they are religious (v. 26) because they deceive themselves (v.22). Their religion, however, is worthless (v.26). They do not control their tongue, take care of the helpless or keep their affections wholly for God. These people have not been justified (Romans 2:13).
Why do hearers of the word need to deceive themselves?
There is one reason that corresponds to the immediate context: a hearer of the word needs to deceive himself because the character of his heart is contrary to the character of God which is presented in the word and so it is clear that he must not be born of God. This is what I have stated earlier in my commentary on verses 12-18. James rebukes those who might make excuse for their sin by accusing God of tempting them in verses 13-15. James points out that the perfect, untempting and untemptable character of God opposes those who are carried away by the wicked desires of their hearts. James continues, in verses 16-18, by pointing out that God’s character is immutably perfect and that he brought forth the reader by His word, thus warning those who would call themselves Christians to live lives that reflect God’s character. James presents nothing new to the reader, but simply highlights the truths that are evident to a hearer of the word.
How do hearers of the word deceive themselves?
They begin to build a wall of deception so they don’t have to admit that they are enemies of God. This first wall they build is a deception in regards to the holiness of God. They make a god who they can blame for their sin, “I am being tempted by God.” In the light of God’s word they could never pass as His children, so they make a god who doesn’t oppose their nature. Their god regenerates people, but only in word, because anything more than that would require evident change. Faith becomes to them something that is independent of good works (2:14-17). Once they have done this they can defend a life full of bad works by appealing to the doctrine of justification by Faith.
James has already been tearing down those deceptions, so that those who are truly children of God will not behave like hearers of the word. He has told them that God does not tempt. He then tells them to “not be deceived (v.16)” in regards to what kind of things God is capable of producing. God only gives good gifts, such as living, steadfast, law–doing hearts. God has not brought forth anyone to be inconsistent with who He is, and so James writes, “Of His own will He brought us forth by the word of truth, that we should be a kind of first fruits of his creatures.”
What is the point of the mirror analogy?
The mirror analogy demonstrates how absurd it is for a person to consider themselves to be a believer and to not do the word. When one looks intently at his natural face in a mirror, it is inconceivable that he could walk away and forget what kind of man he is. When one claims to be a believer, claims to love the word, and hears the word over and over he will discover the state of his heart. Just as it is absurd that one might forget what he looked like in the mirror it is equally absurd that one would not do the word, hear the word’s witness against him, and still believe he is accepted by God.
What do Orphans, Widows, Tongues, and the World have to do with all this?
The hearers of the word are those who are double minded, trying to be friends of Christ and the World (v.5-8). Love for the world produces a quarreling (4:1-4) tongue that speaks evil against the brethren (4:11). Love for the world also produces earthly wisdom (3:15). This wisdom judges the helpless (orphans and widows) according to their worldly stature instead of by their standing before God (2:4-6).
Review
But be doers of the word, and not hearers only, deceiving yourselves [to think that you are born of God (v.16-18)]. For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. For he looks at himself and goes away and at once forgets what he was like [so does the hearer of the word seem to forget the state of his heart before God which the word testifies to clearly]. But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing [receiving the crown of life (v.12)]. If anyone thinks he is religious and does not bridle his tongue but deceives his heart [because his wicked, quarreling tongue has revealed the state of his heart (v.19)], this person's religion is worthless [because it is not true religion, born of God to produce good fruit (v.16-18 and Ephesians 2)]. Religion that is pure and undefiled before God and the Father [not inconsistent with His perfect character] is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world [because those who are friends of the world are enemies of God (4:4), oppress the helpless, and use their tongues for quarreling (4:1) which cannot produce God’s righteousness (v.20)].
Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger; [20] for the anger of man does not produce the righteousness that God requires. [21] Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls.
[22] But be doers of the word, and not hearers only, deceiving yourselves. [23] For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. [24] For he looks at himself and goes away and at once forgets what he was like. [25] But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing.
[26] If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person's religion is worthless. [27] Religion that is pure and undefiled before God and the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.
Who are the two types of people presented in verses 22-27?
Doers of the Word. These people persevere (remain steadfast) in God’s law (v.25). These people control their tongues (v.26) not speaking quickly out of anger (v.19). They care for the helpless (v.27). They are of one mind in their devotion toward God (v.8), keeping themselves unstained from the world (v.27). These people will stand before God justified (Romans 2:13) and will receive the crown of life (v.12).
Hearers of the Word. These people claim to know Christ (2:1), but they hear the word and do not do it. They think they are religious (v. 26) because they deceive themselves (v.22). Their religion, however, is worthless (v.26). They do not control their tongue, take care of the helpless or keep their affections wholly for God. These people have not been justified (Romans 2:13).
Why do hearers of the word need to deceive themselves?
There is one reason that corresponds to the immediate context: a hearer of the word needs to deceive himself because the character of his heart is contrary to the character of God which is presented in the word and so it is clear that he must not be born of God. This is what I have stated earlier in my commentary on verses 12-18. James rebukes those who might make excuse for their sin by accusing God of tempting them in verses 13-15. James points out that the perfect, untempting and untemptable character of God opposes those who are carried away by the wicked desires of their hearts. James continues, in verses 16-18, by pointing out that God’s character is immutably perfect and that he brought forth the reader by His word, thus warning those who would call themselves Christians to live lives that reflect God’s character. James presents nothing new to the reader, but simply highlights the truths that are evident to a hearer of the word.
How do hearers of the word deceive themselves?
They begin to build a wall of deception so they don’t have to admit that they are enemies of God. This first wall they build is a deception in regards to the holiness of God. They make a god who they can blame for their sin, “I am being tempted by God.” In the light of God’s word they could never pass as His children, so they make a god who doesn’t oppose their nature. Their god regenerates people, but only in word, because anything more than that would require evident change. Faith becomes to them something that is independent of good works (2:14-17). Once they have done this they can defend a life full of bad works by appealing to the doctrine of justification by Faith.
James has already been tearing down those deceptions, so that those who are truly children of God will not behave like hearers of the word. He has told them that God does not tempt. He then tells them to “not be deceived (v.16)” in regards to what kind of things God is capable of producing. God only gives good gifts, such as living, steadfast, law–doing hearts. God has not brought forth anyone to be inconsistent with who He is, and so James writes, “Of His own will He brought us forth by the word of truth, that we should be a kind of first fruits of his creatures.”
What is the point of the mirror analogy?
The mirror analogy demonstrates how absurd it is for a person to consider themselves to be a believer and to not do the word. When one looks intently at his natural face in a mirror, it is inconceivable that he could walk away and forget what kind of man he is. When one claims to be a believer, claims to love the word, and hears the word over and over he will discover the state of his heart. Just as it is absurd that one might forget what he looked like in the mirror it is equally absurd that one would not do the word, hear the word’s witness against him, and still believe he is accepted by God.
What do Orphans, Widows, Tongues, and the World have to do with all this?
The hearers of the word are those who are double minded, trying to be friends of Christ and the World (v.5-8). Love for the world produces a quarreling (4:1-4) tongue that speaks evil against the brethren (4:11). Love for the world also produces earthly wisdom (3:15). This wisdom judges the helpless (orphans and widows) according to their worldly stature instead of by their standing before God (2:4-6).
Review
But be doers of the word, and not hearers only, deceiving yourselves [to think that you are born of God (v.16-18)]. For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. For he looks at himself and goes away and at once forgets what he was like [so does the hearer of the word seem to forget the state of his heart before God which the word testifies to clearly]. But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing [receiving the crown of life (v.12)]. If anyone thinks he is religious and does not bridle his tongue but deceives his heart [because his wicked, quarreling tongue has revealed the state of his heart (v.19)], this person's religion is worthless [because it is not true religion, born of God to produce good fruit (v.16-18 and Ephesians 2)]. Religion that is pure and undefiled before God and the Father [not inconsistent with His perfect character] is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world [because those who are friends of the world are enemies of God (4:4), oppress the helpless, and use their tongues for quarreling (4:1) which cannot produce God’s righteousness (v.20)].
Tuesday, October 18, 2005
James 1:19-21
Is verse 20’s righteousness that which is imputed or the product of sanctification?
The only benefit I can see to considering the righteousness spoken of here to be imputed is that it is the righteousness “God requires.” God requires a perfect righteousness, which only He can give to us. It is not, however, incorrect to say that God requires a righteousness from His people that is not imputed but that is born out of a changed heart (see my posting on James 1:12-18 on trials for judgment). Jesus said, “For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven (Matthew 5:20).”
Throughout scripture there are the righteous and the wicked. The righteous are those who have God’s perfect righteousness given to them by Him, but they are called “righteous” because of the way their actions have demonstrated their hearts before Him (James 2:23). A good New Testament illustration of this is Zechariah and Elizabeth. Luke 1:6 says, “They were both righteous before God, walking blamelessly in all the commandments and statutes of the Lord.” Their righteous life, although imperfect, corresponded to and developed out of a right standing with God.
The context of the chapter, and even the book, is a righteousness (such as Zechariah and Elizabeth had) that is worked out in the life of the believer. Verse 4 talks about being made perfect through steadfastness. James then corrects those who would accuse God for their sinful response to trials in verse13. In verse16-18 James warns believers that they should live a life consistent of being born of God. Chapter 2 deals with a faith that produces works. The context clearly requires that righteousness be understood as a product of sanctification. It is something observable, rather than the imputation of righteousness that precedes it.
Who or what is the object of the hearing, speaking, and anger?
The passage could mean “quick to hear [the Word], slow to speak [in defiance of the Word], and slow to be angry [at the Word].” In that case the righteousness of verse 20 would be personal. The advantage of this understanding is the immediate context. In verse 18 we are brought forth “by His word of truth.” In verse 21 we are to “receive the word with weakness.” In verse 22 we are to “be doers of the word.” Quick to hear can easily refer to the message of perseverance in trials that James brings. Slow to speak could then refer to the objection, “I am being tempted by God.”
The disadvantage of this understanding is that “slow to anger” fits very awkwardly in context. Obviously the Word of God makes people very angry. However, among those who might be nominal Christians with orthodox beliefs (see Ch.2) it is hard to conceive that they would become angry with the Word. Most people who are like James readers are very proud of the Word and proudly claim the sufficiency of Scripture. They do in reality despise the word, in that they will not conform to it (James 1:22), but it does not make them angry. See Romans 2:17-24.
The other possibility is that verse 19 means, “let every person be quick to hear [each other], slow to speak [to each other], and slow to [be angry with each other].” If this is true than the passage is parallel with 3:13-4:12, and righteousness refers to righteous fruit within a body of believers. When these passages are considered together it is obvious that this is the correct explanation.
In chapter 4 we learn that there are quarrels and fighting among the brethren. This corresponds to the anger, quick speaking, and slow hearing of chapter 1. The fighting in chapter 4 is a result of earthly desires (4:1-4) and earthly wisdom (3:15), which go hand in hand. This is parallel with chapter 1 where earthly riches tempt the brethren (see commentary on v.5-7) and they are show earthly wisdom (v.13).
In 3:16 James warns, “Where jealousy and selfish ambition exist there will be disorder and every vile practice.” “Disorder and every vile practice” corresponds to 1:21’s “filthiness and rampant wickedness.” In chapter 3 James exalts the wisdom that is from above. In 1:21 he commands his reader to receive the word, which is the source of such wisdom (Jeremiah 8:9).
The ultimate goal of these passages is that righteousness would be born in the lives of believers through a loving fellowship. “But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere. And a harvest of righteousness is sown in peace by those who make peace (3:17,18).” “Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger, for the anger of man does not produce the righteousness that God requires (1:19,20).”
Review
Know this, my beloved brothers: let every person be quick to hear [what other’s have to say], slow to speak [considering his words carefully], slow to [have] anger [toward his brother]; [20] for the anger of man does not produce [among those in your fellowship] the righteousness that God requires [if He is going to give us the crown of life]. [21] Therefore put away all filthiness and rampant wickedness [which is friendship with the world] and receive with meekness the implanted word, which is able to save your souls [because faith that doesn’t produce works is a dead faith].
The only benefit I can see to considering the righteousness spoken of here to be imputed is that it is the righteousness “God requires.” God requires a perfect righteousness, which only He can give to us. It is not, however, incorrect to say that God requires a righteousness from His people that is not imputed but that is born out of a changed heart (see my posting on James 1:12-18 on trials for judgment). Jesus said, “For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven (Matthew 5:20).”
Throughout scripture there are the righteous and the wicked. The righteous are those who have God’s perfect righteousness given to them by Him, but they are called “righteous” because of the way their actions have demonstrated their hearts before Him (James 2:23). A good New Testament illustration of this is Zechariah and Elizabeth. Luke 1:6 says, “They were both righteous before God, walking blamelessly in all the commandments and statutes of the Lord.” Their righteous life, although imperfect, corresponded to and developed out of a right standing with God.
The context of the chapter, and even the book, is a righteousness (such as Zechariah and Elizabeth had) that is worked out in the life of the believer. Verse 4 talks about being made perfect through steadfastness. James then corrects those who would accuse God for their sinful response to trials in verse13. In verse16-18 James warns believers that they should live a life consistent of being born of God. Chapter 2 deals with a faith that produces works. The context clearly requires that righteousness be understood as a product of sanctification. It is something observable, rather than the imputation of righteousness that precedes it.
Who or what is the object of the hearing, speaking, and anger?
The passage could mean “quick to hear [the Word], slow to speak [in defiance of the Word], and slow to be angry [at the Word].” In that case the righteousness of verse 20 would be personal. The advantage of this understanding is the immediate context. In verse 18 we are brought forth “by His word of truth.” In verse 21 we are to “receive the word with weakness.” In verse 22 we are to “be doers of the word.” Quick to hear can easily refer to the message of perseverance in trials that James brings. Slow to speak could then refer to the objection, “I am being tempted by God.”
The disadvantage of this understanding is that “slow to anger” fits very awkwardly in context. Obviously the Word of God makes people very angry. However, among those who might be nominal Christians with orthodox beliefs (see Ch.2) it is hard to conceive that they would become angry with the Word. Most people who are like James readers are very proud of the Word and proudly claim the sufficiency of Scripture. They do in reality despise the word, in that they will not conform to it (James 1:22), but it does not make them angry. See Romans 2:17-24.
The other possibility is that verse 19 means, “let every person be quick to hear [each other], slow to speak [to each other], and slow to [be angry with each other].” If this is true than the passage is parallel with 3:13-4:12, and righteousness refers to righteous fruit within a body of believers. When these passages are considered together it is obvious that this is the correct explanation.
In chapter 4 we learn that there are quarrels and fighting among the brethren. This corresponds to the anger, quick speaking, and slow hearing of chapter 1. The fighting in chapter 4 is a result of earthly desires (4:1-4) and earthly wisdom (3:15), which go hand in hand. This is parallel with chapter 1 where earthly riches tempt the brethren (see commentary on v.5-7) and they are show earthly wisdom (v.13).
In 3:16 James warns, “Where jealousy and selfish ambition exist there will be disorder and every vile practice.” “Disorder and every vile practice” corresponds to 1:21’s “filthiness and rampant wickedness.” In chapter 3 James exalts the wisdom that is from above. In 1:21 he commands his reader to receive the word, which is the source of such wisdom (Jeremiah 8:9).
The ultimate goal of these passages is that righteousness would be born in the lives of believers through a loving fellowship. “But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere. And a harvest of righteousness is sown in peace by those who make peace (3:17,18).” “Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger, for the anger of man does not produce the righteousness that God requires (1:19,20).”
Review
Know this, my beloved brothers: let every person be quick to hear [what other’s have to say], slow to speak [considering his words carefully], slow to [have] anger [toward his brother]; [20] for the anger of man does not produce [among those in your fellowship] the righteousness that God requires [if He is going to give us the crown of life]. [21] Therefore put away all filthiness and rampant wickedness [which is friendship with the world] and receive with meekness the implanted word, which is able to save your souls [because faith that doesn’t produce works is a dead faith].
Thursday, October 13, 2005
James 1:12-18
What is the Purpose of testing?
There are at least three purposes for testing. God tests the heart to expose it, to purify it, and to judge it.
Expose.
Repeatedly God told Israel that he was testing them to know their hearts. “The Lord your God has led you these forty years in the wilderness, that he might humble you, testing you to know what was in your heart, whether you would keep his commandments or not (Deuteronomy 8:2).” (See also Exodus 16:4; Deut. 13:3; Judges 2:22, 3:1, 3:4, 7:4; 2 Chronicles 32:31.)
To remain consistent with the testimony of scripture we must not therefore assert that God learns. Learning (as men learn) is impossible for God, because learning implies the filling of a privation. God is “perfect in knowledge” (Job 37:16). Psalm 139:4 says, “Even before a word is on my tongue, behold, O Lord, you know it altogether.”
Calvin, in his commentary on Genesis 22:12, said, "But how can any thing become known to God, to whom all things have always been present? Truly, by condescending to the manner of men, God here says that what he has proved by experiment, is now made known to himself. And he speaks thus with us, not according to his own infinite wisdom, but according to our infirmity. Moses, however, simply means that Abraham, by this very act, testified how reverently he feared God."
Just as God fulfilled [or demonstrated] Abraham’s justification (James 2:23) through the sacrifice of Isaac, He is pleased to demonstrate the content of the heart of his children through various trials. I understand this to mean that the Persons of the Trinity glorify each other as they see the outworking of what they have produced in the hearts of men.
As it is always when God glorifies Himself the benefit of an exposed heart is great to the believer. Here James’s meaning in verse 12 can be seen clearly. When God exposes His child’s heart the child sees and his response will be a confidence that God has worked within him and will continue to work until he receives the crown of life. This assurance encourages that man’s heart and thus he runs under the full confidence of the working of God. “Work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure (Philippians 2:12,13).”
Purify.
"Do not fear, for God has come to test you, that the fear of him may be before you, that you may not sin (Exodus 20:20)." (See also Deuteronomy 8:16.) God tests his people for the purpose of purifying their hearts from the dross of unrighteousness. Proverbs 17:3 says, “The crucible is for silver, and the furnace is for gold, and the Lord tests hearts.” (See also Job23:10; Psalm 66:10; Proverbs 17:3; Isaiah 48:10; Malachi 3:3; Hebrews 12:10; 1 Peter 1:7)
God has ordained trials to be a primary mode by which He sanctifies His elect. This purpose of God is seen in James 1:2-4. James declares that we are made perfect by persevering through trials. I understand this to be because the regenerate heart desperately holds to the Lord and so trials will not destroy it, but simply strengthen its reliance on Him and burn away worldly affections.
Using trials to purify His children glorifies God. In Job 1 Satan said to God, "Does Job fear God for no reason? Have You not put a hedge around him and his house and all that he has, on every side? You have blessed the work of his hands, and his possessions have increased in the land. But stretch out your hand and touch all that he has, and he will curse You to your face." When God took away all that Job had he still blessed the Lord. By this God proved the surpassing value of His glory.
The believer will also consider purification by trials a great benefit. James 1:2-4 says, “Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.” The regenerate person will consider being made more into the likeness of Christ a grand reward for going through trials.
Judge.
Finally, God tests the heart for the purpose of judgment. Jeremiah 17:10 says, "I, the LORD, search the heart, I test the mind, even to give to each man according to his ways, according to the results of his deeds." The works that are produced from God's testing will be evidence for or against us at the judgment day. Jesus said, "Behold, I am coming soon! My reward is with me, and I will give to everyone according to what he has done (Revelation 22:12)."
A person is made right with God by faith alone apart from works (Romans 3:28), but a life of perseverance in good works will accord with true faith. This concept directly relates to James's description of true faith in chapter 2. If true faith alone can get one to heaven, and true faith produces a life of good works, then it is proper to say that those who have a life of good works will be rewarded with eternal life. "To those who by persistence in doing good seek glory, honor and immortality, He will give eternal life (Romans 2:7)."
The elect are also benefited by the testing of the heart in judging the genuineness of other's faith. "For no good tree bears bad fruit, nor again does a bad tree bear good fruit, for each tree is known by its own fruit (Luke 6:43,44)." The fruits that are made evident by testing make it possible for a church to judge those within its body (1Cor. 5:12). That visible fruit also makes it meaningful when a body of believers must no longer recognize the salvation of one of its members and thus loose them from their body. “Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven (Matthew 18:18).”
What does it mean to remain steadfast under trials?
Remaining steadfast under trials appears to be the same as going through testing in such a way that gives evidence of a regenerate heart. Remaining steadfast then includes a variety of things, which are necessary for receiving the crown of life (which is eternal life).
To remain steadfast one must not wander from orthodox beliefs. Matthew 10:33 says, “Whoever denies me before men, I also will deny before my Father who is in heaven.” Remaining fast means demonstrating the fruit of the spirit, such as joy. James 1:2 says, “Count it all joy, my brothers, when you meet trials of various kinds.” Those who remain steadfast seek for glory [from God and not from men] and honor [from God and not from men] and immortality by patience in doing good (Romans 2:7-10).
The list could go on. Once again, it is important to remember that faith alone justifies, and one cannot in any way earn his crown of life by demonstrating some valuable quality known as “remaining steadfast”. However, no one who does not remain steadfast has been justified. On the other hand, those who do not remain fast have proven themselves to be false in their faith and thus they fall headlong into destruction.
Why would someone say, “I am being tempted by God”?
James’s audience was quite orthodox in their belief in justification by faith (Ch.2). They were sure that they would receive the crown of life for their belief. However, many were ignorant that true faith is the fruit of a regenerate heart (Ephesians Ch.2). They did not know that their actions were giving away the type of heart they had.
So James as a pastor has said, “Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him.” Then he remembers that some people might not catch on to this truth, those people he spoke of in verses 5-8 who don’t want wisdom. He knows that when they sin they don’t grow concerned about the state of their heart, but rather they say, “I am being tempted by God.”
These people are going to think, “If God is going to give me eternal life according to my steadfastness then how can He rightly tempt me to sin?”
To which James replies. “God doesn’t send those things to tempt you. He sends those bad things your way to see the fruit of your heart. It is your wicked desires that cause you to sin. Your sin isn’t God’s doing. In fact, God brings forth good things (v.17). If you are man who is full of darkness, how can the Father of Lights bring you forth? He cannot! So you better watch out if you think you’ve got faith. God is going to make it quite clear through trials whether you do or not. Don’t you start trying to be a friend of the world (4:4) or God will prove that your so-called faith is useless (Ch. 2).”
There are at least three purposes for testing. God tests the heart to expose it, to purify it, and to judge it.
Expose.
Repeatedly God told Israel that he was testing them to know their hearts. “The Lord your God has led you these forty years in the wilderness, that he might humble you, testing you to know what was in your heart, whether you would keep his commandments or not (Deuteronomy 8:2).” (See also Exodus 16:4; Deut. 13:3; Judges 2:22, 3:1, 3:4, 7:4; 2 Chronicles 32:31.)
To remain consistent with the testimony of scripture we must not therefore assert that God learns. Learning (as men learn) is impossible for God, because learning implies the filling of a privation. God is “perfect in knowledge” (Job 37:16). Psalm 139:4 says, “Even before a word is on my tongue, behold, O Lord, you know it altogether.”
Calvin, in his commentary on Genesis 22:12, said, "But how can any thing become known to God, to whom all things have always been present? Truly, by condescending to the manner of men, God here says that what he has proved by experiment, is now made known to himself. And he speaks thus with us, not according to his own infinite wisdom, but according to our infirmity. Moses, however, simply means that Abraham, by this very act, testified how reverently he feared God."
Just as God fulfilled [or demonstrated] Abraham’s justification (James 2:23) through the sacrifice of Isaac, He is pleased to demonstrate the content of the heart of his children through various trials. I understand this to mean that the Persons of the Trinity glorify each other as they see the outworking of what they have produced in the hearts of men.
As it is always when God glorifies Himself the benefit of an exposed heart is great to the believer. Here James’s meaning in verse 12 can be seen clearly. When God exposes His child’s heart the child sees and his response will be a confidence that God has worked within him and will continue to work until he receives the crown of life. This assurance encourages that man’s heart and thus he runs under the full confidence of the working of God. “Work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure (Philippians 2:12,13).”
Purify.
"Do not fear, for God has come to test you, that the fear of him may be before you, that you may not sin (Exodus 20:20)." (See also Deuteronomy 8:16.) God tests his people for the purpose of purifying their hearts from the dross of unrighteousness. Proverbs 17:3 says, “The crucible is for silver, and the furnace is for gold, and the Lord tests hearts.” (See also Job23:10; Psalm 66:10; Proverbs 17:3; Isaiah 48:10; Malachi 3:3; Hebrews 12:10; 1 Peter 1:7)
God has ordained trials to be a primary mode by which He sanctifies His elect. This purpose of God is seen in James 1:2-4. James declares that we are made perfect by persevering through trials. I understand this to be because the regenerate heart desperately holds to the Lord and so trials will not destroy it, but simply strengthen its reliance on Him and burn away worldly affections.
Using trials to purify His children glorifies God. In Job 1 Satan said to God, "Does Job fear God for no reason? Have You not put a hedge around him and his house and all that he has, on every side? You have blessed the work of his hands, and his possessions have increased in the land. But stretch out your hand and touch all that he has, and he will curse You to your face." When God took away all that Job had he still blessed the Lord. By this God proved the surpassing value of His glory.
The believer will also consider purification by trials a great benefit. James 1:2-4 says, “Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.” The regenerate person will consider being made more into the likeness of Christ a grand reward for going through trials.
Judge.
Finally, God tests the heart for the purpose of judgment. Jeremiah 17:10 says, "I, the LORD, search the heart, I test the mind, even to give to each man according to his ways, according to the results of his deeds." The works that are produced from God's testing will be evidence for or against us at the judgment day. Jesus said, "Behold, I am coming soon! My reward is with me, and I will give to everyone according to what he has done (Revelation 22:12)."
A person is made right with God by faith alone apart from works (Romans 3:28), but a life of perseverance in good works will accord with true faith. This concept directly relates to James's description of true faith in chapter 2. If true faith alone can get one to heaven, and true faith produces a life of good works, then it is proper to say that those who have a life of good works will be rewarded with eternal life. "To those who by persistence in doing good seek glory, honor and immortality, He will give eternal life (Romans 2:7)."
The elect are also benefited by the testing of the heart in judging the genuineness of other's faith. "For no good tree bears bad fruit, nor again does a bad tree bear good fruit, for each tree is known by its own fruit (Luke 6:43,44)." The fruits that are made evident by testing make it possible for a church to judge those within its body (1Cor. 5:12). That visible fruit also makes it meaningful when a body of believers must no longer recognize the salvation of one of its members and thus loose them from their body. “Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven (Matthew 18:18).”
What does it mean to remain steadfast under trials?
Remaining steadfast under trials appears to be the same as going through testing in such a way that gives evidence of a regenerate heart. Remaining steadfast then includes a variety of things, which are necessary for receiving the crown of life (which is eternal life).
To remain steadfast one must not wander from orthodox beliefs. Matthew 10:33 says, “Whoever denies me before men, I also will deny before my Father who is in heaven.” Remaining fast means demonstrating the fruit of the spirit, such as joy. James 1:2 says, “Count it all joy, my brothers, when you meet trials of various kinds.” Those who remain steadfast seek for glory [from God and not from men] and honor [from God and not from men] and immortality by patience in doing good (Romans 2:7-10).
The list could go on. Once again, it is important to remember that faith alone justifies, and one cannot in any way earn his crown of life by demonstrating some valuable quality known as “remaining steadfast”. However, no one who does not remain steadfast has been justified. On the other hand, those who do not remain fast have proven themselves to be false in their faith and thus they fall headlong into destruction.
Why would someone say, “I am being tempted by God”?
James’s audience was quite orthodox in their belief in justification by faith (Ch.2). They were sure that they would receive the crown of life for their belief. However, many were ignorant that true faith is the fruit of a regenerate heart (Ephesians Ch.2). They did not know that their actions were giving away the type of heart they had.
So James as a pastor has said, “Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him.” Then he remembers that some people might not catch on to this truth, those people he spoke of in verses 5-8 who don’t want wisdom. He knows that when they sin they don’t grow concerned about the state of their heart, but rather they say, “I am being tempted by God.”
These people are going to think, “If God is going to give me eternal life according to my steadfastness then how can He rightly tempt me to sin?”
To which James replies. “God doesn’t send those things to tempt you. He sends those bad things your way to see the fruit of your heart. It is your wicked desires that cause you to sin. Your sin isn’t God’s doing. In fact, God brings forth good things (v.17). If you are man who is full of darkness, how can the Father of Lights bring you forth? He cannot! So you better watch out if you think you’ve got faith. God is going to make it quite clear through trials whether you do or not. Don’t you start trying to be a friend of the world (4:4) or God will prove that your so-called faith is useless (Ch. 2).”
Sunday, September 18, 2005
James 1:9-11
Is the exaltation of the poor a present reality or something anticipated?
James 2:5 says, “Has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him?” Here the poor are presently exalted in two ways.
1. The poor are exaltedthrough by God’s sovereign choice to give them faith. This is so not because the poor are closer to faith than the rich, but that God, in electing the weak, makes His enemies all the more foolish (1 Cor. 1:27) and proves the wonders of His love (Deut. 7:7,8).
2. The poor are exalted in that they are heirs of the kingdom. Paul describes believers as “heirs of God and fellow heirs with Christ (Rom. 8:17).” Although they were once in the family of Satan, God has privileged the poor by making them sons of the most exalted father, and so they are brothers with the most exalted Lord (Ephesians 2).
Heirship is not only membership in a family, but it also looks forward to a future inheritance. Peter describes this inheritance as “imperishable, unfading, and undefiled.” It is an inheritance where thieves do not break in and steal (Matt. 6:21).
The exaltation is therefore present in regards to election and adoption and future in terms of inheritance.
What does the rich boast in?
The rich are compared to the poor in a parallel manner. “Let the lowly brother boast in his exaltation, and the rich in his humiliation.” Keeping that in mind, there are two ways the rich might boast that would create a parallel with the poor.
1. The poor boast in exaltation and the rich boast in humiliation. Because opposite objects of boasting are given for each group, perhaps they are reacting to opposite realities. This would mean that the rich are told (in an ironic fashion) to boast in their non-election and their inheritance of God’s wrath. “Let the lowly brother boast in his [election and inheritance], and [let] the rich brother [boast] in his [non-election and non-inheritance].
If this were true, the poor are the audience and the rich are given as a warning of judgment. James does this very thing in chapter 5, in which he condemns the rich, not asking for their repentance, but for the purpose of encouraging the believers who might find themselves envious of the rich (5:7). The audience of 5:7, however, is not the poor believer because friendship with the world is not a serious struggle for them. Those who have perverted their thinking and become envious of the worldly rich are the rich believers (Ch.2).
The problem with this understanding is that James’s book speaks specifically to the rich believers. Chapter two speaks of how the audience has been treating the poor. Chapter three is in regard to brothers making themselves masters of others. It would be inconsistent for James to begin a book that consistently appeals to the rich by appealing to the poor. [Note: The audience of the book is distinguished from the poor in chapter 2. They may in fact not be rich, but the audience appears to want to associate themselves with the rich. For this reason I use the term “rich” to refer to the audience.]
2. The poor and the rich are both told to boast. Because the same command is given, perhaps they are to react to the same reality. This would mean that the rich are told to boast in their election and their inheritance. If this be true then James is speaking of the same boasting from different perspectives.
How is it that James means to relate humiliation to the exaltation of election and inheritance? The answer is found in 4:10, “Humble yourselves before the Lord, and he will exalt you.” James is saying, “Rich, happily humble yourselves knowing that there is no other way you will be exalted.”
In verse eleven James talks about the destruction of the rich in their pursuits. Verse eleven must then be understood as a warning to the rich believers not to envy the worldly rich. This passage then becomes a microcosm of chapter five, in which the destruction of the worldly rich is announced and the audience (the rich believer) is encouraged to take a very different path.
This understanding of humiliation serves to link verses 9-11 with verse 12. Just as James encourages steadfastness in 5:11 following his demonstration of the destruction of the worldly rich, he also encourages steadfastness in 1:12 following a similar demonstration.
Review
Let the lowly brother boast in his [election, adoption, and inheritance], and the rich in his humiliation [of repentance through which he is adopted and inherited according to election], because like a flower of the grass he will pass away [if he will not stop trying to be a friend of the world]. 11For the sun rises with its scorching heat and withers the grass; its flower falls, and its beauty perishes. So also will the [worldly] rich man fade away in the midst of his pursuits.
Note: The wording of this section is an attempt to open the eyes of the rich brother to the wisdom that is from above (which will allow him to take joy in trials [see v.5-8 commentary]). The wealth of the rich leads him to consider things according to earthly wisdom. Boasting in his heart he thus falls into a variety of sins (as James letter explains). James shocks the rich who feel exalted by using that term for the lowly and calling the rich “humiliated.” He does this knowing that for the rich man to reason rightly about what he [James] is speaking he [the rich man] must not consider wealth to be an indication of his standing before God. To this end he presents the rich as a flower, whose every reason for boasting will be burnt up in the fiery hot wrath of the Lord.
James 2:5 says, “Has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him?” Here the poor are presently exalted in two ways.
1. The poor are exaltedthrough by God’s sovereign choice to give them faith. This is so not because the poor are closer to faith than the rich, but that God, in electing the weak, makes His enemies all the more foolish (1 Cor. 1:27) and proves the wonders of His love (Deut. 7:7,8).
2. The poor are exalted in that they are heirs of the kingdom. Paul describes believers as “heirs of God and fellow heirs with Christ (Rom. 8:17).” Although they were once in the family of Satan, God has privileged the poor by making them sons of the most exalted father, and so they are brothers with the most exalted Lord (Ephesians 2).
Heirship is not only membership in a family, but it also looks forward to a future inheritance. Peter describes this inheritance as “imperishable, unfading, and undefiled.” It is an inheritance where thieves do not break in and steal (Matt. 6:21).
The exaltation is therefore present in regards to election and adoption and future in terms of inheritance.
What does the rich boast in?
The rich are compared to the poor in a parallel manner. “Let the lowly brother boast in his exaltation, and the rich in his humiliation.” Keeping that in mind, there are two ways the rich might boast that would create a parallel with the poor.
1. The poor boast in exaltation and the rich boast in humiliation. Because opposite objects of boasting are given for each group, perhaps they are reacting to opposite realities. This would mean that the rich are told (in an ironic fashion) to boast in their non-election and their inheritance of God’s wrath. “Let the lowly brother boast in his [election and inheritance], and [let] the rich brother [boast] in his [non-election and non-inheritance].
If this were true, the poor are the audience and the rich are given as a warning of judgment. James does this very thing in chapter 5, in which he condemns the rich, not asking for their repentance, but for the purpose of encouraging the believers who might find themselves envious of the rich (5:7). The audience of 5:7, however, is not the poor believer because friendship with the world is not a serious struggle for them. Those who have perverted their thinking and become envious of the worldly rich are the rich believers (Ch.2).
The problem with this understanding is that James’s book speaks specifically to the rich believers. Chapter two speaks of how the audience has been treating the poor. Chapter three is in regard to brothers making themselves masters of others. It would be inconsistent for James to begin a book that consistently appeals to the rich by appealing to the poor. [Note: The audience of the book is distinguished from the poor in chapter 2. They may in fact not be rich, but the audience appears to want to associate themselves with the rich. For this reason I use the term “rich” to refer to the audience.]
2. The poor and the rich are both told to boast. Because the same command is given, perhaps they are to react to the same reality. This would mean that the rich are told to boast in their election and their inheritance. If this be true then James is speaking of the same boasting from different perspectives.
How is it that James means to relate humiliation to the exaltation of election and inheritance? The answer is found in 4:10, “Humble yourselves before the Lord, and he will exalt you.” James is saying, “Rich, happily humble yourselves knowing that there is no other way you will be exalted.”
In verse eleven James talks about the destruction of the rich in their pursuits. Verse eleven must then be understood as a warning to the rich believers not to envy the worldly rich. This passage then becomes a microcosm of chapter five, in which the destruction of the worldly rich is announced and the audience (the rich believer) is encouraged to take a very different path.
This understanding of humiliation serves to link verses 9-11 with verse 12. Just as James encourages steadfastness in 5:11 following his demonstration of the destruction of the worldly rich, he also encourages steadfastness in 1:12 following a similar demonstration.
Review
Let the lowly brother boast in his [election, adoption, and inheritance], and the rich in his humiliation [of repentance through which he is adopted and inherited according to election], because like a flower of the grass he will pass away [if he will not stop trying to be a friend of the world]. 11For the sun rises with its scorching heat and withers the grass; its flower falls, and its beauty perishes. So also will the [worldly] rich man fade away in the midst of his pursuits.
Note: The wording of this section is an attempt to open the eyes of the rich brother to the wisdom that is from above (which will allow him to take joy in trials [see v.5-8 commentary]). The wealth of the rich leads him to consider things according to earthly wisdom. Boasting in his heart he thus falls into a variety of sins (as James letter explains). James shocks the rich who feel exalted by using that term for the lowly and calling the rich “humiliated.” He does this knowing that for the rich man to reason rightly about what he [James] is speaking he [the rich man] must not consider wealth to be an indication of his standing before God. To this end he presents the rich as a flower, whose every reason for boasting will be burnt up in the fiery hot wrath of the Lord.
Friday, September 16, 2005
James 1:5-8
How does v.5-8 fit between the preceding and following verses, both of which are related to trials?
A. James means to say, “One of the things you might lack (v.4) is wisdom, and if you do then you should ask God.” In which case by “wisdom” he means, “a general application of knowledge to life.” He would then be classifying it as one among many qualities which one needs in order to be “perfect and complete” (v.4).
B. James means to say, “What I have just said about rejoicing in trials is hard to understand. If God hasn’t given you wisdom from above then you aren’t going to be able to think this way about trials (see 3:13-18). If this wisdom isn’t yours then you need to ask Him continually.” In which case by “wisdom” he means, “an understanding that earthly troubles are a joy because through them God works perseverance, and without that perseverance none will ever walk into glory.”
Two reasons why A is not the correct meaning.
1. If A is true then this section doesn’t fit as well into the surrounding context. James says that through steadfastness a person will be perfect and complete. How can he then go on to say that the acquisition of that which we lack depends on a prayer devoid of any doubt? A does not provide a natural flow of thought into verse 9 either..
2. Although we all doubt in various ways, James demands absolutely no doubting. Firstly, James characterizes anyone who doubts as “waves of the sea.” Elsewhere in the scriptures this illustration is used for the unregenerate (Isaiah 57:20), those unstable in their faith (Ephesians 4:14), or false teachers (Jude 13). The context of James makes it closer to Ephesians 4:14, “children [who are] tossed to and fro by the waves and carried about by every wind of doctrine.” James says that anyone who doubts does not have a stable faith. For some reason the context in which James speaks of doubting is more serious than normal. Also that person can expect that the Lord will give him no benefit in regards to what he asks. God is gracious even when His people doubt, but James speaks of a doubting in which God resists us. Thirdly, they are double minded. Later as James is addressing adultery with the world he says (4:8), “Purify your hearts, you double-minded.” The double minded have impure hearts that desire the world. The double-minded have not firmly established their allegiance with the world or with Christ. Those who doubt are unstable in their faith, hold onto a commitment to the world, and are resisted by God. This is a doubting that is not common in the life of every believer. Therefore, James must not be speaking in general of wisdom. There is no believer alive yet free from doubts. It is incomprehensible that James means to characterize every one of them as unstable and double-minded.
Two reasons why B is the correct meaning.
1. If wisdom is specifically in regard to joy in trials then it follows naturally from verse 4. Verse 9-12 then explains the content of such wisdom. B requires no break in James’s line of thought.
2. If the wisdom is specifically in regard to understanding how we can have joy in trials then doubting has a much more serious meaning. If B is true then “doubting” does not refer to the doubts that we all face so frequently. “Doubting” would then refer to doubts about whether or not the reader wants to understand and thus to submit to the command of verse 2 and 3. When one considers the three harsh statements James makes about those who doubt it is clear that this understanding fits very well. Why would someone not desire to understand? One reason might be that they are double-minded. They are trying to make friendship with the world and friendship with God compatible. Their worldly desires, which slip from their grasps as trials occur, make them unsure of whether they want to joyfully face trials or not. They are not sure if perseverance is worth their earthly passions. As they refuse to settle their hearts on one lover they have no anchor within the storms of life. Therefore they are like waves. It is difficult to tell if they will persevere or if they will make shipwreck of their faith. If pleasure too enticing, trials too hard, or false teaching too ear-tickling comes along they might easily slip into destruction. Because of their fickle affections they have not allowed the kind of testing that would prove their faith to be solid. They will not humble themselves to God and thus abandon their affections for the world. In regard to these things James writes, “God opposes the proud, but gives grace to the humble (James 4:6).” And so he can say that they will receive nothing from the Lord.
Review
If any of you lacks wisdom [in regard to joy in trials], let him [continually] ask God [since there is nothing more important then being grounded obediently in Christ], who gives generously to all without reproach, and it will be given him. But let him ask in faith [that he wants to be grounded obediently in Christ], with no doubting [as to whether or not he wants joy in trials or wants the comforts of this world], for the one who doubts [being unsure about where he wants to place his affections] is like a wave of the sea [not holding steadily to the world or Christ] that is driven and tossed by the wind. For that person must not suppose that he will receive anything from the Lord [as long as he refuses to be humble]; he is a double-minded man [trying to love two lovers], unstable in all his ways.
A. James means to say, “One of the things you might lack (v.4) is wisdom, and if you do then you should ask God.” In which case by “wisdom” he means, “a general application of knowledge to life.” He would then be classifying it as one among many qualities which one needs in order to be “perfect and complete” (v.4).
B. James means to say, “What I have just said about rejoicing in trials is hard to understand. If God hasn’t given you wisdom from above then you aren’t going to be able to think this way about trials (see 3:13-18). If this wisdom isn’t yours then you need to ask Him continually.” In which case by “wisdom” he means, “an understanding that earthly troubles are a joy because through them God works perseverance, and without that perseverance none will ever walk into glory.”
Two reasons why A is not the correct meaning.
1. If A is true then this section doesn’t fit as well into the surrounding context. James says that through steadfastness a person will be perfect and complete. How can he then go on to say that the acquisition of that which we lack depends on a prayer devoid of any doubt? A does not provide a natural flow of thought into verse 9 either..
2. Although we all doubt in various ways, James demands absolutely no doubting. Firstly, James characterizes anyone who doubts as “waves of the sea.” Elsewhere in the scriptures this illustration is used for the unregenerate (Isaiah 57:20), those unstable in their faith (Ephesians 4:14), or false teachers (Jude 13). The context of James makes it closer to Ephesians 4:14, “children [who are] tossed to and fro by the waves and carried about by every wind of doctrine.” James says that anyone who doubts does not have a stable faith. For some reason the context in which James speaks of doubting is more serious than normal. Also that person can expect that the Lord will give him no benefit in regards to what he asks. God is gracious even when His people doubt, but James speaks of a doubting in which God resists us. Thirdly, they are double minded. Later as James is addressing adultery with the world he says (4:8), “Purify your hearts, you double-minded.” The double minded have impure hearts that desire the world. The double-minded have not firmly established their allegiance with the world or with Christ. Those who doubt are unstable in their faith, hold onto a commitment to the world, and are resisted by God. This is a doubting that is not common in the life of every believer. Therefore, James must not be speaking in general of wisdom. There is no believer alive yet free from doubts. It is incomprehensible that James means to characterize every one of them as unstable and double-minded.
Two reasons why B is the correct meaning.
1. If wisdom is specifically in regard to joy in trials then it follows naturally from verse 4. Verse 9-12 then explains the content of such wisdom. B requires no break in James’s line of thought.
2. If the wisdom is specifically in regard to understanding how we can have joy in trials then doubting has a much more serious meaning. If B is true then “doubting” does not refer to the doubts that we all face so frequently. “Doubting” would then refer to doubts about whether or not the reader wants to understand and thus to submit to the command of verse 2 and 3. When one considers the three harsh statements James makes about those who doubt it is clear that this understanding fits very well. Why would someone not desire to understand? One reason might be that they are double-minded. They are trying to make friendship with the world and friendship with God compatible. Their worldly desires, which slip from their grasps as trials occur, make them unsure of whether they want to joyfully face trials or not. They are not sure if perseverance is worth their earthly passions. As they refuse to settle their hearts on one lover they have no anchor within the storms of life. Therefore they are like waves. It is difficult to tell if they will persevere or if they will make shipwreck of their faith. If pleasure too enticing, trials too hard, or false teaching too ear-tickling comes along they might easily slip into destruction. Because of their fickle affections they have not allowed the kind of testing that would prove their faith to be solid. They will not humble themselves to God and thus abandon their affections for the world. In regard to these things James writes, “God opposes the proud, but gives grace to the humble (James 4:6).” And so he can say that they will receive nothing from the Lord.
Review
If any of you lacks wisdom [in regard to joy in trials], let him [continually] ask God [since there is nothing more important then being grounded obediently in Christ], who gives generously to all without reproach, and it will be given him. But let him ask in faith [that he wants to be grounded obediently in Christ], with no doubting [as to whether or not he wants joy in trials or wants the comforts of this world], for the one who doubts [being unsure about where he wants to place his affections] is like a wave of the sea [not holding steadily to the world or Christ] that is driven and tossed by the wind. For that person must not suppose that he will receive anything from the Lord [as long as he refuses to be humble]; he is a double-minded man [trying to love two lovers], unstable in all his ways.
Wednesday, April 27, 2005
The Profitable Summer
For most of us summer means income. Many of us will
come back having played through a couple new video
games, with a couple new outfits, or with a fuller
bank account. We will have spent the summer pursuing
leisure and fun with friends that we have not seen
because of distance or busyness.
What happens when summer is over? Videogames will
have been completed and will grow tiresome, clothes
will be thrown in the closet with the onset of cooler
weather, or the bank account will sit waiting for
robbers and moths. We spend so much time pursuing
things that will have very, very little meaning come
August. I am writing to encourage all you BCM’ers out
there to abandon meaninglessness.
Money: By the fact that we are all enrolled in
college I am going to argue that we are all rich.
Every one of us. I don’t want any arguments. Maybe
you got financial assistance for school last semester,
but just the fact that you live in a culture that can
pay for you to go to school makes your rich by
association. None of us are pitiable.
1 Timothy 6:6–10 Now there is great gain in godliness
with contentment, for we brought nothing into the
world, and we cannot take anything out of the world.
But if we have food and clothing, with these we will
be content. But those who desire to be rich fall into
temptation, into a snare, into many senseless and
harmful desires that plunge people into ruin and
destruction. For the love of money is a root of all
kinds of evils. It is through this craving that some
have wandered away from the faith and pierced
themselves with many pangs.
Now, you can spend this summer seeking to make
yourself richer. You are probably richer than 90% of
the entire world already. In your whole life you will
only be able to move up 10%. You are on top already.
Getting rich is a silly, selfish goal. Not only that
but it will not make you happy. “Those who desire to
be rich fall… into many senseless and harmful desires
that plunge people into ruin and destruction.” If you
seek wealth you are not going to be happy. Look at
the Apprentice. Does Trump really look happy?
America has been lying to you: money won’t make you
happy.
Jesus offers an alternative…
Matthew 6:19-21 “Do not lay up for yourselves
treasures on earth, where moth and rust destroy and
where thieves break in and steal, but lay up for
yourselves treasures in heaven, where neither moth nor
rust destroys and where thieves do not break in and
steal. For where your treasure is, there your heart
will be also.”
Jesus has let us know that it is Okay to pursue
treasure! He encourages it. He wants you to make the
smartest of all investments. You can invest a dollar
on earthly things and get back a few minutes of
pleasure, or you can invest a dollar on heavenly
riches and you will get back an eternity of pleasure.
It is only smart not to try to accumulate fleeting
possessions this summer. Here is an illustration from
Randy Alcorn:
Imagine that you are alive at the end of the Civil
War. You are living in the South and have accumulated
a lot of Confederate money. Now, suppose you know for
a fact that the North is going to win the war and the
end is imminent. What will you do with your
Confederate money? If you are smart, there is only one
answer. You immediately cash in your Confederate money
for something that will have value once the war is
over – gold, or U.S. currency, or jewels, or property.
You keep only enough Confederate money to meet your
short-term needs.
“Isaac,” you say, “I have always been told that it is
wrong to pursue wealth.” It isn’t wrong to pursue
wealth! It is wrong to pursue wealth to the hurt of
others and at the expense of God’s glory. It is your
duty to pursue wealth to the glory of God and to the
benefit of others!
So, this summer, “if [you] have food and clothing,
with these [you] will be content.” If you try to hold
on to the money you get beyond that it will grow wings
and fly away. If you send it on ahead you will enjoy
it forever more. So give money to a Christ centered
church and Christ-centered ministries that will spread
the gospel and clothe the needy. If you would like to
read the books (they are small ones) that have
influenced my opinion on this then read John Piper’s
Dangerous Duty of Delight, or Randy Alcorn’s The
Treasure Principle.
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