Bias, persecution and THE TRUTH by Gary Rose

Well, this is a first for me; I have seen the inside of waves before, but never from THIS ANGLE. Notice how perfectly clear the water is BEFORE the turbulence and how white the crashing wave is when it is stirred up. That this is a perfectly natural phenomenon is obvious, but it reminded me of how some people want to muddy the waters of an obvious understanding the truth to a man-made one.

The best example of know of this concept is found in the Gospel of John, the ninth chapter. Specifically, notice how the Pharisees want to muddy the obvious  understanding of the miracle of a man born blind being healed by Jesus.

John 9 ( World English Bible )

Joh 9:1, As he passed by, he saw a man blind from birth.

Joh 9:2, His disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?”

Joh 9:3, Jesus answered, “Neither did this man sin, nor his parents; but, that the works of God might be revealed in him.

Joh 9:4, I must work the works of him who sent me, while it is day. The night is coming, when no one can work.

Joh 9:5, While I am in the world, I am the light of the world.”

Joh 9:6, When he had said this, he spat on the ground, made mud with the saliva, anointed the blind man’s eyes with the mud,

Joh 9:7, and said to him, “Go, wash in the pool of Siloam” (which means “Sent”). So he went away, washed, and came back seeing.

Joh 9:8, The neighbors therefore, and those who saw that he was blind before, said, “Isn’t this he who sat and begged?”

Joh 9:9, Others were saying, “It is he.” Still others were saying, “He looks like him.” He said, “I am he.”

Joh 9:10, They therefore were asking him, “How were your eyes opened?”

Joh 9:11, He answered, “A man called Jesus made mud, anointed my eyes, and said to me, ‘Go to the pool of Siloam, and wash.’ So I went away and washed, and I received sight.”

Joh 9:12, Then they asked him, “Where is he?” He said, “I don’t know.”

Joh 9:13, They brought him who had been blind to the Pharisees.

Joh 9:14, It was a Sabbath when Jesus made the mud and opened his eyes.

Joh 9:15, Again therefore the Pharisees also asked him how he received his sight. He said to them, “He put mud on my eyes, I washed, and I see.”

Joh 9:16, Some therefore of the Pharisees said, “This man is not from God, because he doesn’t keep the Sabbath.” Others said, “How can a man who is a sinner do such signs?” There was division among them.

Joh 9:17, Therefore they asked the blind man again, “What do you say about him, because he opened your eyes?” He said, “He is a prophet.”

Joh 9:18, The Jews therefore did not believe concerning him, that he had been blind, and had received his sight, until they called the parents of him who had received his sight,

Joh 9:19, and asked them, “Is this your son, who you say was born blind? How then does he now see?”

Joh 9:20, His parents answered them, “We know that this is our son, and that he was born blind;

Joh 9:21, but how he now sees, we don’t know; or who opened his eyes, we don’t know. He is of age. Ask him. He will speak for himself.”

Joh 9:22, His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue.

Joh 9:23, Therefore his parents said, “He is of age. Ask him.”

Joh 9:24, So they called the man who was blind a second time, and said to him, “Give glory to God. We know that this man is a sinner.”

Joh 9:25, He therefore answered, “I don’t know if he is a sinner. One thing I do know: that though I was blind, now I see.”

Joh 9:26, They said to him again, “What did he do to you? How did he open your eyes?”

Joh 9:27, He answered them, “I told you already, and you didn’t listen. Why do you want to hear it again? You don’t also want to become his disciples, do you?”

Joh 9:28, They insulted him and said, “You are his disciple, but we are disciples of Moses.

Joh 9:29, We know that God has spoken to Moses. But as for this man, we don’t know where he comes from.”

Joh 9:30, The man answered them, “How amazing! You don’t know where he comes from, yet he opened my eyes.

Joh 9:31, We know that God doesn’t listen to sinners, but if anyone is a worshipper of God, and does his will, he listens to him.

Joh 9:32, Since the world began it has never been heard of that anyone opened the eyes of someone born blind.

Joh 9:33, If this man were not from God, he could do nothing.”

Joh 9:34, They answered him, “You were altogether born in sins, and do you teach us?” They threw him out.

The Pharisees we not illiterate or stupid people, they were just stubborn. If something didn’t conform to their understanding of the Hebrew Scriptures or their man-made traditions- they simply would not accept it, period; even something completely unique and obviously miraculous. They went to great lengths to discredit the blind man’s testimony (and therefore Jesus’ claims) and when that failed, they cast the man who accurately testified to the truth out of the synagogue (and therefore any fellowship that they might have with him)

In all this, I have to ask myself: Gary, how willing am I to unequivocally rely on God’s word for everything that relates to my understanding of truth and practice? Like the man who was healed of his blindness, am I willing to suffer for what I believe to be true? The reality of a Christian’s existence today is that many of us will be faced with persecution for our beliefs in the very near future. Are we up to the test? Only time will tell. I sincerely hope that all who call themselves Christians will remain true to their beliefs, regardless of what obstacles they may encounter!

Bible Reading April 15, 16 by Gary Rose

Bible Reading April 15, 16

World  English  Bible

Apr. 15

Numbers 21, 22

Num 21:1 The Canaanite, the king of Arad, who lived in the South, heard tell that Israel came by the way of Atharim; and he fought against Israel, and took some of them captive.

Num 21:2 Israel vowed a vow to Yahweh, and said, If you will indeed deliver this people into my hand, then I will utterly destroy their cities.

Num 21:3 Yahweh listened to the voice of Israel, and delivered up the Canaanites; and they utterly destroyed them and their cities: and the name of the place was called Hormah.

Num 21:4 They traveled from Mount Hor by the way to the Red Sea, to compass the land of Edom: and the soul of the people was much discouraged because of the way.

Num 21:5 The people spoke against God, and against Moses, Why have you brought us up out of Egypt to die in the wilderness? for there is no bread, and there is no water; and our soul loathes this light bread.

Num 21:6 Yahweh sent fiery serpents among the people, and they bit the people; and much people of Israel died.

Num 21:7 The people came to Moses, and said, We have sinned, because we have spoken against Yahweh, and against you; pray to Yahweh, that he take away the serpents from us. Moses prayed for the people.

Num 21:8 Yahweh said to Moses, Make a fiery serpent, and set it on a standard: and it shall happen, that everyone who is bitten, when he sees it, shall live.

Num 21:9 Moses made a serpent of brass, and set it on the standard: and it happened, that if a serpent had bitten any man, when he looked to the serpent of brass, he lived.

Num 21:10 The children of Israel traveled, and encamped in Oboth.

Num 21:11 They traveled from Oboth, and encamped at Iyeabarim, in the wilderness which is before Moab, toward the sunrise.

Num 21:12 From there they traveled, and encamped in the valley of Zered.

Num 21:13 From there they traveled, and encamped on the other side of the Arnon, which is in the wilderness, that comes out of the border of the Amorites: for the Arnon is the border of Moab, between Moab and the Amorites.

Num 21:14 Therefore it is said in the book of the Wars of Yahweh, "Vaheb in Suphah, the valleys of the Arnon,

Num 21:15 the slope of the valleys that incline toward the dwelling of Ar, leans on the border of Moab."

Num 21:16 From there they traveled to Beer: that is the well of which Yahweh said to Moses, Gather the people together, and I will give them water.

Num 21:17 Then sang Israel this song: "Spring up, well; sing to it:

Num 21:18 the well, which the princes dug, which the nobles of the people dug, with the scepter, and with their poles." From the wilderness they traveled to Mattanah;

Num 21:19 and from Mattanah to Nahaliel; and from Nahaliel to Bamoth;

Num 21:20 and from Bamoth to the valley that is in the field of Moab, to the top of Pisgah, which looks down on the desert.

Num 21:21 Israel sent messengers to Sihon king of the Amorites, saying,

Num 21:22 Let me pass through your land: we will not turn aside into field, or into vineyard; we will not drink of the water of the wells: we will go by the king's highway, until we have passed your border.

Num 21:23 Sihon would not allow Israel to pass through his border: but Sihon gathered all his people together, and went out against Israel into the wilderness, and came to Jahaz; and he fought against Israel.

Num 21:24 Israel struck him with the edge of the sword, and possessed his land from the Arnon to the Jabbok, even to the children of Ammon; for the border of the children of Ammon was strong.

Num 21:25 Israel took all these cities: and Israel lived in all the cities of the Amorites, in Heshbon, and in all its towns.

Num 21:26 For Heshbon was the city of Sihon the king of the Amorites, who had fought against the former king of Moab, and taken all his land out of his hand, even to the Arnon.

Num 21:27 Therefore those who speak in proverbs say, "Come to Heshbon. Let the city of Sihon be built and established;

Num 21:28 for a fire has gone out of Heshbon, a flame from the city of Sihon. It has devoured Ar of Moab, The lords of the high places of the Arnon.

Num 21:29 Woe to you, Moab! You are undone, people of Chemosh! He has given his sons as fugitives, and his daughters into captivity, to Sihon king of the Amorites.

Num 21:30 We have shot at them. Heshbon has perished even to Dibon. We have laid waste even to Nophah, Which reaches to Medeba."

Num 21:31 Thus Israel lived in the land of the Amorites.

Num 21:32 Moses sent to spy out Jazer; and they took its towns, and drove out the Amorites who were there.

Num 21:33 They turned and went up by the way of Bashan: and Og the king of Bashan went out against them, he and all his people, to battle at Edrei.

Num 21:34 Yahweh said to Moses, Don't fear him: for I have delivered him into your hand, and all his people, and his land; and you shall do to him as you did to Sihon king of the Amorites, who lived at Heshbon.

Num 21:35 So they struck him, and his sons and all his people, until there was none left him remaining: and they possessed his land.

Num 22:1 The children of Israel traveled, and encamped in the plains of Moab beyond the Jordan at Jericho.

Num 22:2 Balak the son of Zippor saw all that Israel had done to the Amorites.

Num 22:3 Moab was sore afraid of the people, because they were many: and Moab was distressed because of the children of Israel.

Num 22:4 Moab said to the elders of Midian, Now will this multitude lick up all that is around us, as the ox licks up the grass of the field. Balak the son of Zippor was king of Moab at that time.

Num 22:5 He sent messengers to Balaam the son of Beor, to Pethor, which is by the River, to the land of the children of his people, to call him, saying, Behold, there is a people come out from Egypt: behold, they cover the surface of the earth, and they abide over against me.

Num 22:6 Please come now therefore curse me this people; for they are too mighty for me: peradventure I shall prevail, that we may strike them, and that I may drive them out of the land; for I know that he whom you bless is blessed, and he whom you curse is cursed.

Num 22:7 The elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came to Balaam, and spoke to him the words of Balak.

Num 22:8 He said to them, Lodge here this night, and I will bring you word again, as Yahweh shall speak to me: and the princes of Moab abode with Balaam.

Num 22:9 God came to Balaam, and said, What men are these with you?

Num 22:10 Balaam said to God, Balak the son of Zippor, king of Moab, has sent to me, saying,

Num 22:11 Behold, the people that is come out of Egypt, it covers the surface of the earth: now, come curse me them; peradventure I shall be able to fight against them, and shall drive them out.

Num 22:12 God said to Balaam, You shall not go with them; you shall not curse the people; for they are blessed.

Num 22:13 Balaam rose up in the morning, and said to the princes of Balak, Go to your land; for Yahweh refuses to permit me to go with you.

Num 22:14 The princes of Moab rose up, and they went to Balak, and said, Balaam refuses to come with us.

Num 22:15 Balak sent yet again princes, more, and more honorable than they.

Num 22:16 They came to Balaam, and said to him, Thus says Balak the son of Zippor, Please let nothing hinder you from coming to me:

Num 22:17 for I will promote you to very great honor, and whatever you say to me I will do. Please come therefore, and curse this people for me.

Num 22:18 Balaam answered the servants of Balak, If Balak would give me his house full of silver and gold, I can't go beyond the word of Yahweh my God, to do less or more.

Num 22:19 Now therefore, please wait also here this night, that I may know what Yahweh will speak to me more.

Num 22:20 God came to Balaam at night, and said to him, If the men have come to call you, rise up, go with them; but only the word which I speak to you, that you shall do.

Num 22:21 Balaam rose up in the morning, and saddled his donkey, and went with the princes of Moab.

Num 22:22 God's anger was kindled because he went; and the angel of Yahweh placed himself in the way for an adversary against him. Now he was riding on his donkey, and his two servants were with him.

Num 22:23 The donkey saw the angel of Yahweh standing in the way, with his sword drawn in his hand; and the donkey turned aside out of the way, and went into the field: and Balaam struck the donkey, to turn her into the way.

Num 22:24 Then the angel of Yahweh stood in a narrow path between the vineyards, a wall being on this side, and a wall on that side.

Num 22:25 The donkey saw the angel of Yahweh, and she thrust herself to the wall, and crushed Balaam's foot against the wall: and he struck her again.

Num 22:26 The angel of Yahweh went further, and stood in a narrow place, where there was no way to turn either to the right hand or to the left.

Num 22:27 The donkey saw the angel of Yahweh, and she lay down under Balaam: and Balaam's anger was kindled, and he struck the donkey with his staff.

Num 22:28 Yahweh opened the mouth of the donkey, and she said to Balaam, What have I done to you, that you have struck me these three times?

Num 22:29 Balaam said to the donkey, Because you have mocked me, I would there were a sword in my hand, for now I had killed you.

Num 22:30 The donkey said to Balaam, Am I not your donkey, on which you have ridden all your life long to this day? was I ever wont to do so to you? and he said, No.

Num 22:31 Then Yahweh opened the eyes of Balaam, and he saw the angel of Yahweh standing in the way, with his sword drawn in his hand; and he bowed his head, and fell on his face.

Num 22:32 The angel of Yahweh said to him, Why have you struck your donkey these three times? behold, I am come forth for an adversary, because your way is perverse before me:

Num 22:33 and the donkey saw me, and turned aside before me these three times: unless she had turned aside from me, surely now I had even slain you, and saved her alive.

Num 22:34 Balaam said to the angel of Yahweh, I have sinned; for I didn't know that you stood in the way against me: now therefore, if it displease you, I will get me back again.

Num 22:35 The angel of Yahweh said to Balaam, Go with the men; but only the word that I shall speak to you, that you shall speak. So Balaam went with the princes of Balak.

Num 22:36 When Balak heard that Balaam was come, he went out to meet him to the City of Moab, which is on the border of the Arnon, which is in the utmost part of the border.

Num 22:37 Balak said to Balaam, Didn't I earnestly send to you to call you? why didn't you come to me? am I not able indeed to promote you to honor?

Num 22:38 Balaam said to Balak, Behold, I have come to you: have I now any power at all to speak anything? the word that God puts in my mouth, that shall I speak.

Num 22:39 Balaam went with Balak, and they came to Kiriath Huzoth.

Num 22:40 Balak sacrificed cattle and sheep, and sent to Balaam, and to the princes who were with him.

Num 22:41 It happened in the morning, that Balak took Balaam, and brought him up into the high places of Baal; and he saw from there the utmost part of the people.

Apr. 16

Numbers 23, 24

Num 23:1 Balaam said to Balak, Build me here seven altars, and prepare me here seven bulls and seven rams.

Num 23:2 Balak did as Balaam had spoken; and Balak and Balaam offered on every altar a bull and a ram.

Num 23:3 Balaam said to Balak, Stand by your burnt offering, and I will go: perhaps Yahweh will come to meet me; and whatever he shows me I will tell you. He went to a bare height.

Num 23:4 God met Balaam: and he said to him, I have prepared the seven altars, and I have offered up a bull and a ram on every altar.

Num 23:5 Yahweh put a word in Balaam's mouth, and said, Return to Balak, and thus you shall speak.

Num 23:6 He returned to him, and behold, he was standing by his burnt offering, he, and all the princes of Moab.

Num 23:7 He took up his parable, and said, From Aram has Balak brought me, The king of Moab from the mountains of the East: Come, curse me Jacob, Come, defy Israel.

Num 23:8 How shall I curse, whom God has not cursed? How shall I defy, whom Yahweh has not defied?

Num 23:9 For from the top of the rocks I see him, From the hills I see him: behold, it is a people that dwells alone, And shall not be reckoned among the nations.

Num 23:10 Who can count the dust of Jacob, Or number the fourth part of Israel? Let me die the death of the righteous, Let my last end be like his!

Num 23:11 Balak said to Balaam, What have you done to me? I took you to curse my enemies, and behold, you have blessed them altogether.

Num 23:12 He answered and said, Must I not take heed to speak that which Yahweh puts in my mouth?

Num 23:13 Balak said to him, Please come with me to another place, from whence you may see them; you shall see but the utmost part of them, and shall not see them all: and curse me them from there.

Num 23:14 He took him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered up a bull and a ram on every altar.

Num 23:15 He said to Balak, Stand here by your burnt offering, while I meetYahweh yonder.

Num 23:16 Yahweh met Balaam, and put a word in his mouth, and said, Return to Balak, and say this.

Num 23:17 He came to him, and behold, he was standing by his burnt offering, and the princes of Moab with him. Balak said to him, What has Yahweh spoken?

Num 23:18 He took up his parable, and said, Rise up, Balak, and hear! Listen to me, you son of Zippor.

Num 23:19 God is not a man, that he should lie, nor the son of man, that he should repent. Has he said, and will he not do it? Or has he spoken, and will he not make it good?

Num 23:20 Behold, I have received a command to bless. He has blessed, and I can't reverse it.

Num 23:21 He has not seen iniquity in Jacob. Neither has he seen perverseness in Israel. Yahweh his God is with him. The shout of a king is among them.

Num 23:22 God brings them out of Egypt. He has as it were the strength of the wild ox.

Num 23:23 Surely there is no enchantment with Jacob; Neither is there any divination with Israel. Now it shall be said of Jacob and of Israel, What has God done!

Num 23:24 Behold, the people rises up as a lioness, As a lion he lifts himself up. He shall not lie down until he eat of the prey, and drinks the blood of the slain.

Num 23:25 Balak said to Balaam, Neither curse them at all, nor bless them at all.

Num 23:26 But Balaam answered Balak, Didn't I tell you, saying, All that Yahweh speaks, that I must do?

Num 23:27 Balak said to Balaam, Come now, I will take you to another place; peradventure it will please God that you may curse me them from there.

Num 23:28 Balak took Balaam to the top of Peor, that looks down on the desert.

Num 23:29 Balaam said to Balak, Build me here seven altars, and prepare me here seven bulls and seven rams.

Num 23:30 Balak did as Balaam had said, and offered up a bull and a ram on every altar.

Num 24:1 When Balaam saw that it pleased Yahweh to bless Israel, he didn't go, as at the other times, to meet with enchantments, but he set his face toward the wilderness.

Num 24:2 Balaam lifted up his eyes, and he saw Israel dwelling according to their tribes; and the Spirit of God came on him.

Num 24:3 He took up his parable, and said, Balaam the son of Beor says, the man whose eye was closed says;

Num 24:4 he says, who hears the words of God, who sees the vision of the Almighty, falling down, and having his eyes open:

Num 24:5 How goodly are your tents, Jacob, and your tents, Israel!

Num 24:6 As valleys they are spread forth, as gardens by the riverside, as aloes which Yahweh has planted, as cedar trees beside the waters.

Num 24:7 Water shall flow from his buckets. His seed shall be in many waters. His king shall be higher than Agag. His kingdom shall be exalted.

Num 24:8 God brings him out of Egypt. He has as it were the strength of the wild ox. He shall eat up the nations his adversaries, shall break their bones in pieces, and pierce them with his arrows.

Num 24:9 He couched, he lay down as a lion, as a lioness; who shall rouse him up? Everyone who blesses you is blessed. Everyone who curses you is cursed.

Num 24:10 Balak's anger was kindled against Balaam, and he struck his hands together; and Balak said to Balaam, I called you to curse my enemies, and, behold, you have altogether blessed them these three times.

Num 24:11 Therefore now flee you to your place: I thought to promote you to great honor; but, behold, Yahweh has kept you back from honor.

Num 24:12 Balaam said to Balak, Didn't I also tell your messengers who you sent to me, saying,

Num 24:13 If Balak would give me his house full of silver and gold, I can't go beyond the word of Yahweh, to do either good or bad of my own mind; what Yahweh speaks, that will I speak?

Num 24:14 Now, behold, I go to my people: come, and I will inform you what this people shall do to your people in the latter days.

Num 24:15 He took up his parable, and said, Balaam the son of Beor says, the man whose eye was closed says;

Num 24:16 he says, who hears the words of God, knows the knowledge of the Most High, and who sees the vision of the Almighty, Falling down, and having his eyes open:

Num 24:17 I see him, but not now. I see him, but not near. A star will come out of Jacob. A scepter will rise out of Israel, and shall strike through the corners of Moab, and break down all the sons of Sheth.

Num 24:18 Edom shall be a possession. Seir, his enemies, also shall be a possession, while Israel does valiantly.

Num 24:19 Out of Jacob shall one have dominion, and shall destroy the remnant from the city.

Num 24:20 He looked at Amalek, and took up his parable, and said, Amalek was the first of the nations, But his latter end shall come to destruction.

Num 24:21 He looked at the Kenite, and took up his parable, and said, Your dwelling place is strong. Your nest is set in the rock.

Num 24:22 Nevertheless Kain shall be wasted, until Asshur carries you away captive.

Num 24:23 He took up his parable, and said, Alas, who shall live when God does this?

Num 24:24 But ships shall come from the coast of Kittim. They shall afflict Asshur, and shall afflict Eber. He also shall come to destruction.

Num 24:25 Balaam rose up, and went and returned to his place; and Balak also went his way.

Apr. 15

Luke 9

Luk 9:1 He called the twelve together, and gave them power and authority over all demons, and to cure diseases.

Luk 9:2 He sent them forth to preach the Kingdom of God, and to heal the sick.

Luk 9:3 He said to them, "Take nothing for your journey-neither staffs, nor wallet, nor bread, nor money; neither have two coats apiece.

Luk 9:4 Into whatever house you enter, stay there, and depart from there.

Luk 9:5 As many as don't receive you, when you depart from that city, shake off even the dust from your feet for a testimony against them."

Luk 9:6 They departed, and went throughout the villages, preaching the Good News, and healing everywhere.

Luk 9:7 Now Herod the tetrarch heard of all that was done by him; and he was very perplexed, because it was said by some that John had risen from the dead,

Luk 9:8 and by some that Elijah had appeared, and by others that one of the old prophets had risen again.

Luk 9:9 Herod said, "John I beheaded, but who is this, about whom I hear such things?" He sought to see him.

Luk 9:10 The apostles, when they had returned, told him what things they had done. He took them, and withdrew apart to a deserted place of a city called Bethsaida.

Luk 9:11 But the multitudes, perceiving it, followed him. He welcomed them, and spoke to them of the Kingdom of God, and he cured those who needed healing.

Luk 9:12 The day began to wear away; and the twelve came, and said to him, "Send the multitude away, that they may go into the surrounding villages and farms, and lodge, and get food, for we are here in a deserted place."

Luk 9:13 But he said to them, "You give them something to eat." They said, "We have no more than five loaves and two fish, unless we should go and buy food for all these people."

Luk 9:14 For they were about five thousand men. He said to his disciples, "Make them sit down in groups of about fifty each."

Luk 9:15 They did so, and made them all sit down.

Luk 9:16 He took the five loaves and the two fish, and looking up to the sky, he blessed them, and broke them, and gave them to the disciples to set before the multitude.

Luk 9:17 They ate, and were all filled. They gathered up twelve baskets of broken pieces that were left over.

Luk 9:18 It happened, as he was praying alone, that the disciples were with him, and he asked them, "Who do the multitudes say that I am?"

Luk 9:19 They answered, " 'John the Baptizer,' but others say, 'Elijah,' and others, that one of the old prophets is risen again."

Luk 9:20 He said to them, "But who do you say that I am?" Peter answered, "The Christ of God."

Luk 9:21 But he warned them, and commanded them to tell this to no one,

Luk 9:22 saying, "The Son of Man must suffer many things, and be rejected by the elders, chief priests, and scribes, and be killed, and the third day be raised up."

Luk 9:23 He said to all, "If anyone desires to come after me, let him deny himself, take up his cross, and follow me.

Luk 9:24 For whoever desires to save his life will lose it, but whoever will lose his life for my sake, the same will save it.

Luk 9:25 For what does it profit a man if he gains the whole world, and loses or forfeits his own self?

Luk 9:26 For whoever will be ashamed of me and of my words, of him will the Son of Man be ashamed, when he comes in his glory, and the glory of the Father, and of the holy angels.

Luk 9:27 But I tell you the truth: There are some of those who stand here, who will in no way taste of death, until they see the Kingdom of God."

Luk 9:28 It happened about eight days after these sayings, that he took with him Peter, John, and James, and went up onto the mountain to pray.

Luk 9:29 As he was praying, the appearance of his face was altered, and his clothing became white and dazzling.

Luk 9:30 Behold, two men were talking with him, who were Moses and Elijah,

Luk 9:31 who appeared in glory, and spoke of his departure, which he was about to accomplish at Jerusalem.

Luk 9:32 Now Peter and those who were with him were heavy with sleep, but when they were fully awake, they saw his glory, and the two men who stood with him.

Luk 9:33 It happened, as they were parting from him, that Peter said to Jesus, "Master, it is good for us to be here. Let's make three tents: one for you, and one for Moses, and one for Elijah," not knowing what he said.

Luk 9:34 While he said these things, a cloud came and overshadowed them, and they were afraid as they entered into the cloud.

Luk 9:35 A voice came out of the cloud, saying, "This is my beloved Son. Listen to him!"

Luk 9:36 When the voice came, Jesus was found alone. They were silent, and told no one in those days any of the things which they had seen.

Luk 9:37 It happened on the next day, when they had come down from the mountain, that a great multitude met him.

Luk 9:38 Behold, a man from the crowd called out, saying, "Teacher, I beg you to look at my son, for he is my only child.

Luk 9:39 Behold, a spirit takes him, he suddenly cries out, and it convulses him so that he foams, and it hardly departs from him, bruising him severely.

Luk 9:40 I begged your disciples to cast it out, and they couldn't."

Luk 9:41 Jesus answered, "Faithless and perverse generation, how long shall I be with you and bear with you? Bring your son here."

Luk 9:42 While he was still coming, the demon threw him down and convulsed him violently. But Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father.

Luk 9:43 They were all astonished at the majesty of God. But while all were marveling at all the things which Jesus did, he said to his disciples,

Luk 9:44 "Let these words sink into your ears, for the Son of Man will be delivered up into the hands of men."

Luk 9:45 But they didn't understand this saying. It was concealed from them, that they should not perceive it, and they were afraid to ask him about this saying.

Luk 9:46 There arose an argument among them about which of them was the greatest.

Luk 9:47 Jesus, perceiving the reasoning of their hearts, took a little child, and set him by his side,

Luk 9:48 and said to them, "Whoever receives this little child in my name receives me. Whoever receives me receives him who sent me. For whoever is least among you all, this one will be great."

Luk 9:49 John answered, "Master, we saw someone casting out demons in your name, and we forbade him, because he doesn't follow with us."

Luk 9:50 Jesus said to him, "Don't forbid him, for he who is not against us is for us."

Luk 9:51 It came to pass, when the days were near that he should be taken up, he intently set his face to go to Jerusalem,

Luk 9:52 and sent messengers before his face. They went, and entered into a village of the Samaritans, so as to prepare for him.

Luk 9:53 They didn't receive him, because he was traveling with his face set towards Jerusalem.

Luk 9:54 When his disciples, James and John, saw this, they said, "Lord, do you want us to command fire to come down from the sky, and destroy them, just as Elijah did?"

Luk 9:55 But he turned and rebuked them, "You don't know of what kind of spirit you are.

Luk 9:56 For the Son of Man didn't come to destroy men's lives, but to save them." They went to another village.

Luk 9:57 As they went on the way, a certain man said to him, "I want to follow you wherever you go, Lord."

Luk 9:58 Jesus said to him, "The foxes have holes, and the birds of the sky have nests, but the Son of Man has no place to lay his head."

Luk 9:59 He said to another, "Follow me!" But he said, "Lord, allow me first to go and bury my father."

Luk 9:60 But Jesus said to him, "Leave the dead to bury their own dead, but you go and announce the Kingdom of God."

Luk 9:61 Another also said, "I want to follow you, Lord, but first allow me to bid farewell to those who are at my house."

Luk 9:62 But Jesus said to him, "No one, having put his hand to the plow, and looking back, is fit for the Kingdom of God."

Apr. 16

Luke 10

Luk 10:1 Now after these things, the Lord also appointed seventy others, and sent them two by two ahead of him into every city and place, where he was about to come.

Luk 10:2 Then he said to them, "The harvest is indeed plentiful, but the laborers are few. Pray therefore to the Lord of the harvest, that he may send out laborers into his harvest.

Luk 10:3 Go your ways. Behold, I send you out as lambs among wolves.

Luk 10:4 Carry no purse, nor wallet, nor sandals. Greet no one on the way.

Luk 10:5 Into whatever house you enter, first say, 'Peace be to this house.'

Luk 10:6 If a son of peace is there, your peace will rest on him; but if not, it will return to you.

Luk 10:7 Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don't go from house to house.

Luk 10:8 Into whatever city you enter, and they receive you, eat the things that are set before you.

Luk 10:9 Heal the sick who are therein, and tell them, 'The Kingdom of God has come near to you.'

Luk 10:10 But into whatever city you enter, and they don't receive you, go out into its streets and say,

Luk 10:11 'Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that the Kingdom of God has come near to you.'

Luk 10:12 I tell you, it will be more tolerable in that day for Sodom than for that city.

Luk 10:13 "Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago, sitting in sackcloth and ashes.

Luk 10:14 But it will be more tolerable for Tyre and Sidon in the judgment than for you.

Luk 10:15 You, Capernaum, who are exalted to heaven, will be brought down to Hades.

Luk 10:16 Whoever listens to you listens to me, and whoever rejects you rejects me. Whoever rejects me rejects him who sent me."

Luk 10:17 The seventy returned with joy, saying, "Lord, even the demons are subject to us in your name!"

Luk 10:18 He said to them, "I saw Satan having fallen like lightning from heaven.

Luk 10:19 Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you.

Luk 10:20 Nevertheless, don't rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven."

Luk 10:21 In that same hour Jesus rejoiced in the Holy Spirit, and said, "I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight."

Luk 10:22 Turning to the disciples, he said, "All things have been delivered to me by my Father. No one knows who the Son is, except the Father, and who the Father is, except the Son, and he to whomever the Son desires to reveal him."

Luk 10:23 Turning to the disciples, he said privately, "Blessed are the eyes which see the things that you see,

Luk 10:24 for I tell you that many prophets and kings desired to see the things which you see, and didn't see them, and to hear the things which you hear, and didn't hear them."

Luk 10:25 Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life?"

Luk 10:26 He said to him, "What is written in the law? How do you read it?"

Luk 10:27 He answered, "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself."

Luk 10:28 He said to him, "You have answered correctly. Do this, and you will live."

Luk 10:29 But he, desiring to justify himself, asked Jesus, "Who is my neighbor?"

Luk 10:30 Jesus answered, "A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead.

Luk 10:31 By chance a certain priest was going down that way. When he saw him, he passed by on the other side.

Luk 10:32 In the same way a Levite also, when he came to the place, and saw him, passed by on the other side.

Luk 10:33 But a certain Samaritan, as he traveled, came where he was. When he saw him, he was moved with compassion,

Luk 10:34 came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him.

Luk 10:35 On the next day, when he departed, he took out two denarii, and gave them to the host, and said to him, 'Take care of him. Whatever you spend beyond that, I will repay you when I return.'

Luk 10:36 Now which of these three do you think seemed to be a neighbor to him who fell among the robbers?"

Luk 10:37 He said, "He who showed mercy on him." Then Jesus said to him, "Go and do likewise."

Luk 10:38 It happened as they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house.

Luk 10:39 She had a sister called Mary, who also sat at Jesus' feet, and heard his word.

Luk 10:40 But Martha was distracted with much serving, and she came up to him, and said, "Lord, don't you care that my sister left me to serve alone? Ask her therefore to help me."

Luk 10:41 Jesus answered her, "Martha, Martha, you are anxious and troubled about many things,

Luk 10:42 but one thing is needed. Mary has chosen the good part, which will not be taken away from her." 

THE DUAL REQUIREMENTS OF FAITH AND WORKS James 2:14–26 By Dub McClish

http://www.oldpaths.com/Archive/McClish/Henry/WardenJr/1938/FAITH-AND-WORKS.html

THE DUAL REQUIREMENTS OF FAITH AND WORKS

James 2:14–26

By Dub McClish

Introduction

These verses on the interrelationship of faith and works at once comprise one of the best-known and most controversial sections of the epistle of James. The very way in which James approached this subject implies that it was also one of considerable controversy in the first century. Protestant denominationalism has largely ignored this section of Scripture because it is one of supreme embarrassment to it. To a great degree this predominant attitude may be traced to Martin Luther, the sixteenth century reformer. The story is rather well known that in his overreaction to the meritorious works taught by Roman Catholicism (in which he was once a principal), he misread Paul’s affirmations concerning salvation by faith in Romans as salvation by “faith alone.” Thus, when he came upon the passage before us that denied his “faith only” perversion and emphasized the proper role of the works of man in his salvation, he rejected the teaching of James as contradictory to that of Paul. In fact, he labeled the letter of James “a right strawy epistle,” and disavowed its equality with Paul’s letters (an apt demonstration of the power and danger of blind prejudice).

The background of this context is seen as early as verses 22–25 of chapter 1. There James affirmed that men must not only hear, but do the Word of God, “the perfect law of liberty,” if they are to be blessed of God. Verses 26 and 27 further indicate that worthwhile and pure religion as defined by God requires more than mere profession. It is rather seen in such works as controlling the tongue, helping the helpless, and in all ways behaving above reproach. Chapter 2, verses 1–13 continue this theme, emphasizing the practical meaning of faith as it pertains to equal treatment of brethren. In the section before us, both argument and illustration demonstrate that faith, the very basis of the Christian religion, actually exists only as it works or acts.

 

Exegesis of James 2:14–26

 

VERSE 14: A TWOFOLD QUESTION

“What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?” With this arresting twofold question James introduced his inspired discussion of the relationship between faith and works as they pertain to salvation. He set forth a hypothetical man who professed faith, but who was inactive and did not work. Even if such a so-called “faith” were granted to be in some sense real, how would it benefit anyone, including its professor? What good would it do? The implied answer is a resounding negative—“None whatsoever”!

James asked a second question about this hypothetical man and his “faith”: “Can faith save him?” Of course, a man is saved by faith, as the New Testament teaches consistently. However, James was asking if a do-nothing, inactive, all-talk-and-no-work “faith” could save? The American Standard Version says, “Can that faith save him?” Again, the implied answer is definitely, “No, it cannot”!

 

VERSES 15–16: AN ILLUSTRATION

“If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?” To illustrate how worthless a non-working faith is, James suggested this hypothetical situation. The one who claims to have faith, but will not work, will dismiss a naked and hungry fellow-Christian with empty words of blessing instead of supplying the items needed. He may even congratulate himself on his sympathy and helpfulness toward those who are unfortunate. The question of verse 14, “What doth it profit?” is then repeated with the same negative answer implied. Such a “faith” is of no worth whatsoever. The illustration used by James focuses attention on the Christian’s responsibility to help the helpless as ability and opportunity allow, a theme James had already introduced in 1:27 and that the New Testament teaches throughout (e. g., Mark 14:7; Acts 2:44-45; Gal. 2:10; 6:10; Eph. 4:28; et al.).

 

VERSE 17: A CONCLUSION

“Even so faith, if it hath not works, is dead, being alone.” As if the implied answers to the questions he had propounded were not forceful enough, James drew the conclusion for his readers. As illustrated in verses 15–16, a faith that does not busy itself in works that please God is not worthy to be called “faith.” Empty words do not help the helpless. Likewise, any claimed “faith” without accompanying works is of no value. It is actually dead, nonexistent. Just as pure religion does not exist apart from doing God’s will (1:22–27), so true, living faith is impossible without appropriate works. In this verse James introduced a thought to which he repeatedly returned in the remainder of this section of Scripture: faith without works is dead.

 

VERSES 18–19: A HYPOTHETICAL CLAIM AND A CHALLENGE BY JAMES

“Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble.” In his third suggested hypothesis in this context, James wrote of a possible attempt to answer his arguments (some may have actually thus argued on the subject). The respondent to James might say, “One person might approach God through his faith, while another might do so through his good deeds, and both might please God.” This I’m okay, you’re okay approach to religion is commonly held at present. The Protestant branch of sectarianism holds that men are saved by faith alone, while the Roman Catholic branch contends for salvation by meritorious works. They have both become so maudlin and convictionless in their hyper-tolerance that generally they opine that either position, if sincerely followed, is accepted of God.

James immediately responded to this baseless, irrational argument by issuing a challenge to his respondent: “Demonstrate, prove your faith without your works.” Of course, such was and is impossible. “Faith” in the abstract is similar to electricity in that it cannot be literally seen itself. Both are “seen,” demonstrated, only in the effects or works, which they produce. Without works faith is only a claim. However, James correctly argued that by his works he (and therefore, any person) could demonstrate his faith. The implication is that only by one’s actions can one prove and demonstrate his faith.

James further answered his hypothetical respondent by suggesting a humorous illustration of “faith” that is inactive. He employed considerable sarcasm in applying his illustration.

James granted that there is a certain kind of “faith” that may exist apart from good works. It is the kind that intellectually acknowledges the existence of one true God. It is even commendable to have this kind of faith as long as one is not content with only this measure of faith. However, this is the same kind of faith in God the devils (“demons,” ASV) have and they have such strong faith that they tremble at the very thought of God. This fact is illustrated repeatedly in the New Testament. As the Lord and the apostles cast demons out of their human hosts, the demons acknowledged God and/or Christ (Mat. 8:29; Mark 1:24; Acts 19:15; et al.). They tremble in terror of their horrible eternal fate at the Judgment (Mat. 25:41).

By means of this reference to the faith of demons, James demonstrated the folly of thinking that mere intellectual assent or belief is sufficient to save. The devils have such a faith, but they do not serve or obey God. Such faith does not avail to salvation—whether in demons or men. Therefore, one who boasts of his faith, but does not serve God through good works is no better off regarding eternal salvation than are the demons themselves. How a stronger demonstration than this of the insufficiency of mere intellectual faith could be set forth, I cannot imagine!

 

VERSE 20: A CONCLUSION REPEATED

“But wilt thou know, O vain man, that faith without works is dead?” Here James returned to the conclusion previously stated (v. 17). He prefaced this conclusion by shaming one who would claim to believe and even argue such a foolish premise that faith could either be demonstrated, or in reality, even exist, without (“apart from,” ASV) works. It is such an obvious matter that everyone should be able to see and willing to acknowledge that works must always accompany true faith. Nicoll has an excellent description of the sense of James’ opening words of this verse: “‘Dost thou desire to know,’ i.e., by an incontrovertible fact; the writer then, like a skilled disputant, altogether demolishes the position of his adversary by presenting something which was on all hands regarded as axiomatic.”1

One who gainsays this point is vain (literally, “empty-headed”)—he has taken leave of his rational faculties! Due to a Greek textual variation, in place of dead the ASV has barren. However, the sense differs little with either word: that which is dead is barren, unproductive, useless and that which is useless is, in practicality, dead. Such is the “faith” of one who does not work for God.

 

VERSES 21–24: ABRAHAM, AN ILLUSTRATION OF LIVING FAITH

“Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar” (v. 21)? To illustrate that living faith requires action, James introduced Abraham and his faith. How was he justified? Not merely by a profession, but by a proof of his faith. While we see this principle in other events of Abraham’s life, it was principally and ultimately seen in his offering of Isaac upon the altar. When Abraham raised his knife to slay Isaac for the commanded sacrifice, God’s angel told him, “Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me” (Gen. 22:12, emph., DM).

“Seest thou how faith wrought with his works, and by works was faith made perfect?” (v. 22). James was quick to point out that he was not intending to de-emphasize the faith of Abraham, but to emphasize it in its proper perspective with his works. He argued that faith cooperated and interacted with his works for a perfect blending of the two elements. His mighty faith in God caused him to do what God commanded and his works served as the perfect proof of his faith. His faith would have been unperfected, incomplete, thus dead, had he not done the work God commanded him to do. Abraham’s faith was so powerful that he reasoned that God would raise Isaac up again if he killed him as a sacrifice (Heb. 11:17–19).

“And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God” (v. 23). The statement of God to Abraham to which James referred is found in Genesis 15:6: “And he believed in the Lord; and he counted it to him for righteousness.” Interestingly, God did not say this to Abraham after he had offered Isaac, but perhaps 20 years before Isaac was even born. Was James confused, thinking that God had counted Abraham’s faith for righteousness only after he offered Isaac, instead of earlier? Hardly.

Even before the episode in Genesis 15 God had given Abraham the great threefold promise, each part of which required an heir for fulfillment. Yet he and Sarah were now in their old age and still childless. The promise of God immediately precedent to Genesis 15:6 was that Abraham’s seed would be as numberless as the stars of the heavens. It was this promise that Abraham believed without question, in spite of the seeming impossibility of its fulfillment, which belief was counted to him for righteousness (i. e., right-doing). In other words, his faith itself was counted as an act of obedience (cf. John 6:29) since there was nothing further demanded of him at the moment by God except to wait. Guy N. Woods has some helpful comments on this verse:

This was affirmed of Abraham after the illustrious patriarch had accepted, without question, and despite his childlessness, and the advanced ages of himself and his wife Sarah, God’s promise of vast posterity. Not knowing at the time how such could be, he nevertheless believed that it would be and stumbled not at the promise of God in unbelief. This scripture (Gen. 15:6) is declared to have been fulfilled when Abraham’s faith was made perfect. It is vitally important to observe when the scripture referred to was fulfilled. Though Abraham was earlier (Gen. 15:6) acknowledged as a believer, and his faith “reckoned” for righteousness, it was not until later (Gen. 22:1-19) that his faith was consummated (made perfect) in the act of obedience involving Isaac. Abraham believed God, prior to this act of obedience; i.e., he fully accepted God’s word, and relied implicitly on the promises which it contained; and, as a result, his faith “was reckoned unto him for righteousness…” “To reckon” (elogisthe) is to regard, deem, consider, account; hence, God deemed, considered, regarded Abraham’s faith as righteousness (right-doing). Faith itself thus became an act of obedience; which, in its exercise, and when, at the moment, there were no additional duties devolving upon Abraham, God accepted as proof of Abraham’s devotion. One must not from this assume that the exercise of belief bestowed upon Abraham blessings apart from and independent of any obedience; though this conclusion is often drawn, it is an erroneous and hurtful one. In the nature of the case, the promise of great posterity involved matters which would require considerable time for their development; hence, there was nothing more, at the moment, for Abraham to do but to accept, without hesitation, the assurances of such from God. This, he did; and his acceptance thereof became an act of righteousness which God, in his turn, accepted, and put  to Abraham’s account for righteousness (right-doing). It is a violent perversion of this passage and historic incident from it to assume that because Abraham’s faith was accepted as an act of righteousness where there was nothing else required of him at the time that in our case faith will suffice without the performance of those conditions which are required of us now.2

Notice that James declared that the faith which God recognized and counted for righteousness in Abraham was not perfected, consummated, until he proved it in his obedience concerning the offering of Isaac. Thus while a degree of faith in the sense of belief or trust may reside in one before obedience, it is not a perfected, saving faith until it proves itself in obedience, as with Abraham—“faith without works is dead.”

Note the great honor God conferred on Abraham in calling him “the friend of God.” The point is not that Abraham befriended God in believing in Him, but that God claimed Abraham as His friend due to his faith, perfected in his works. Through Isaiah, God addressed Israel, saying, “But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham, my friend” (Isa. 41:8). Jesus laid down the same basis on which he would call men His friends: “Ye are my friends, if ye do whatsoever I command you” (John 15:14). In man’s relationship to Deity, it is more than merely an “honor” to be called “friend of God”; it is an earned privilege! God calls a man His friend, not because of the loud claim of “faith,” but because of the proof of faith in obedience.

“Ye see then how that by works a man is justified, and not by faith only” (v. 24). From all of the foregoing arguments and illustrations James had presented there could be but this one rational, correct conclusion. Note that James moved from the illustration of this truth in Abraham to the universal application of it: “a man,” that is, any man, all men. Any man who seeks to be justified in the sight of God will find it only through a faith that works, not by faith alone.

It is exceedingly interesting that inspiration has foreseen every false doctrine the devil could ever invent and has answered it in the Bible! It is especially intriguing to see that sometimes inspired men have used the exact terminology false teachers would use centuries later to formulate their false doctrines. An example of this is seen in the false claim that once a man is saved it is impossible for him to “fall from grace.” However, fifteen centuries before John Calvin introduced this doctrine, Paul had written that saved people could fall from grace: “Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace” (Gal. 5:4).

The statement of James in verse 24 is another illustration of the same phenomenon. The doctrine of salvation by “faith only” is generally credited to Martin Luther, the prince of sixteenth century reformers. It has captured practically all of Protestant denominationalism. A necessary corollary to this doctrine is a denial of the necessity of any act of obedience (particularly baptism) as a condition of salvation or receiving remission of sins. It is a source of wonderment that James used the very phrase Luther would adopt, “faith only,” and declare, in direct contradiction to Luther, that men are not justified by “faith only”! Abraham is “proof positive” that God does not justify or save men on the basis of mere professed, “intellectual” faith, but on the basis of works that demonstrate true, living faith.

 

VERSE 25: RAHAB, A FURTHER ILLUSTRATION OF LIVING FAITH

“Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?” Just as Abraham was not justified by faith alone, but by works that proved andperfected his faith, so it was with Rahab. Perhaps Abraham and Rahab were selected to show that whether one is wealthy and powerful or from the lowest station in life, justification before God comes not through faith only, but through a working faith. Perhaps these two were chosen as respective representatives of those who are among the chosen people of God and those who are of Pagan origin, again showing that all, believers and unbelievers alike, are justified upon the same principle—an obedient, working faith.

Rahab is a remarkable example of the power of faith. Though a resident of the heathen city of Jericho around 1500 B.C. and a participant in the vile occupation of harlotry, through her faith she rose above those evil influences to be among those through whom the promised seed of Abraham would come to bless all nations (Gen. 12:3; Gal. 3:16; Mat. 1:5). When Joshua sent the spies into Canaan in preparation for invading it, Rahab hid them and helped them escape certain death in Jericho. Through her faith in the God of whose wonders and might she had heard, she believed her city would be destroyed and she exacted a promise from the spies that she and her family would be spared (Jos. 2:1-14). Her faith was so great that the Hebrews writer included her in his list of the great heroes and heroines of faith (Heb. 11:31). Again, the point of it all made by James was that true faith, justifying faith, is more than a mere profession. Rahab’s faith was living and vital as seen in her works, which were prompted by and were in harmony with her faith.

 

VERSE 26: A FINAL CONCLUSION

“For as the body without the spirit is dead, so faith without works is dead also.” In order to emphasize the truism that “faith without works is dead” for the third time in this context, James used an analogy. He alluded to the body and spirit of man. “Body” refers to the physical frame and structure of man. It is elsewhere described as a “tabernacle” that will be dissolved or put off at death (2 Cor. 5:1; 2 Pet. 1:13-14). The human body serves as a tabernacle or house for the “spirit,” the immortal nature or part of man. While it was not the primary aim of his words to do so, James incidentally provided a clear and most concise definition of both life and death: When the body and spirit are united life exists. When the body and spirit are separated death occurs. Our human parents gave us our bodies through God’s law of procreation (Gen. 1:28), but our spirits (immortal souls) are given us by God (Ecc. 12:7; Heb. 12:9). At death the body, which is made from the dust of the ground (Gen. 2:7), goes to the grave to decay into dust from whence it came (Ecc. 12:7). However, the spirit of man lives on, never to die, in the vast realm of eternity, either with God in Heaven or with Satan and his minions in Hell (Mat. 25:46).

The last phrase of this verse is the grand summation and conclusion of the questions, hypotheses, arguments, illustrations, and analogies employed by James beginning with verse

14.                Even as a person is dead when his body is without his spirit, so is faith dead when it is without its appropriate works. One must deny both inspiration and reason to allege that living, justifying, saving, perfected faith exists without its accompanying works.

 

Exposition on Selected Themes in James 2:14–26

Works as used by James

There can be no doubt about the point that James was making: works are necessary to validate and complement faith. Real faith—living, productive, saving faith—is faith that works. Workless faith is dead. However, there are at least five kinds of works discussed in the New Testament. It is both appropriate and important to determine just what sort of works James envisioned.

(1)          Hypocritical religious works were part of the behavior of the scribes and Pharisees of Jesus’ day. The Lord soundly rebuked such pretended piety that was actually done, not to please God, but to be seen of and to draw praise from men (Mat. 6:5; 23:5). James did not commend a kind of works that Jesus condemned so we can eliminate this as the kind of works that must accompany saving faith.

(2)          Works of human merit or goodness by which one might seek to be justified apart from submission to the will of Christ and cleansing by the blood of Christ are referred to more than once by inspired men. It was this kind of works which Paul described in Ephesians 2:8: “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.” Clearly, the works here are deeds a man might do and then boast that he had saved himself, had earned God’s grace, rather than receiving salvation as the gift of God through [the] faith. The same kind of works is in view in Titus 3:5: “Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.” Since Paul, inspired by the same Holy Spirit as was James, declared that we are not saved by our own good works or goodness apart from the grace and mercy of God, it is certain that James was not advocating this kind of works as the accompaniment to faith.

(3)          Works of the law of Moses are a prominent subject in the New Testament, especially after the establishment of the church. Much of the Jewish population of the church constantly strove to bind the works of the law of Moses upon Christians as necessary to salvation. One of the mightiest battles of the first century revolved around this controversy. A major theme of Paul’s letter to Rome was the refutation of this doctrine. He wrote: “Therefore we conclude that a man is justified by faith without the deeds [works] of the law” (Rom. 3:28). His message to the Galatians was the same, but even more explicit: “Knowing that a man is not justified by the works of the law, butby the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified” (Gal. 2:16). Again, sincethe inspired Paul most definitely said that men are not and can not be justified by the works of the law of Moses, these are not the works James advocated.

(4)          The works of ungodly men, which we may call “evil works” are mentioned in various contexts. Paul wrote of the “works of darkness” (Rom. 13;12; Eph. 5:11) and of the “works of the flesh” (Gal. 5:19). The Lord spoke of men who “. . . loved darkness rather than light, because their deeds were evil” (John 3:19). All such works are ungodly and are inspired of the devil. Servants of God can have nothing to do with such vile deeds so they are obviously not the works commended to us by James.

(5)          Works that fulfill the commands of God are emphasized throughout the New Testament. The Christ knew that He must do such works: “I must work the works of him that sent me, while it is day: the night cometh, whenno man can work” (John 9:4). All men must do the “works of God” (i. e., the works commanded by God) (John 6:27-28). Jesus was speaking of such works when He told the apostles, “If ye love me, keep my commandments”(John 14:15).

While Paul taught that we are not saved by works of the law of Moses (Gal. 2:16) or works of our own merit (Tit. 3:5), he most definitely taught that works of obedience are necessary for salvation: “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling” (Phi 2:12). Peter had the same righteous works in view in his statement at the house of Cornelius: “Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him” (Acts 10:34-35).

This kind of works is what James emphasized in his first chapter when he stressed that God blesses the “doer of the work” and not merely the hearer of the Word (Jam. 1:25). He then specified some of these works of God (controlling the tongue, helping the helpless, living a pure life - vv. 26-27) without which men practice vain religion . It was such righteous works (commandments) of God to which James referred in his hypothetical illustration of living faith (2:14-18). Likewise, it was to such obedient responses to God’s will to which James referred in Abraham and Rahab that constituted the works by which they were saved and (by implication) apart from which they would not have been saved (vv. 21-26).

 

THE ALLEGED CONTRADICTION BETWEEN JAMES AND PAUL

While more attention will be given to this question in another chapter in this volume, we will do well to give brief notice to it here. As indicated in the introduction of this article, at least since the sixteenth century it has been charged that James’ teaching on salvation by works contradicted Paul’s teaching on salvation by faith. This allegation has arisen from at least two crucial misunderstandings of Paul’s teaching: (1) In various places Paul declared that men are saved “by faith” (e. g., Rom. 3:28; 5:1; et al.). Generally, as a reaction to the corrupt system of meritorious works native to Roman Catholic theology, the Reformers, led by Martin Luther, decided that Paul was actually teaching justification by faith alone. Thus, Luther added the word “alone” after “faith” in such places as Romans 1:16 and 3:28 when he issued his translation of the New Testament in 1522. Numerous examples of this fundamental misunderstanding are found in the Protestant creed books, one of which declares, “Wherefore, that we are justified by faith only, is a most wholesome doctrine, and very full of comfort.”3 With this misconception (involving corruption of the New Testament text), it is no wonder that Luther saw a contradiction in the words of James: “Ye see then how that by works a man is justified, and not by faith only” (2:24).

(2) In various places Paul declared we are not saved by works (e. g., Rom. 3:27-28; 4:4-6; Gal. 2:16; et al.). Once more, following the lead of Luther, Protestant theologians generally have indiscriminately and mistakenly concluded that any and all “works” are thus excluded in obtaining justification. Again, given this erroneous view, James appears to be in irreconcilable conflict with Paul.

The truth of the matter is that inspired writers did not and could not contradict each other and James did not contradict Paul. However, he most assuredly contradicted the common Protestant misunderstandings of Paul. Neither Paul nor any other inspired writer ever taught salvation by “faith only,” although they indeed consistently taught salvation by faith. Both of the letters of Paul that are held by Protestants to be the principal sources of justification by “faith only” (Romans and Galatians) contain strong disclaimers of any such doctrine. In the opening and closing words of his letter to Rome Paul set forth the kind of faith that justifies as obedient (i. e., working) faith (1:5; 16:26). In the very heart of his argument to the Galatians he taught that the faith that avails anything before God is one that works through love (5:6). Thus, Paul taught that faith standing alone avails nothing. It is almost as though Paul anticipated the “faith only” error and placed these safeguards against it in these letters so that men would be without excuse in so misconstruing him, as indeed they are!

When we understand that the works which cannot and do not save us were clearly identified by Paul as works of the law (Rom. 3:27-28) and works of our own righteousness or merit (Eph. 2:8-9; Tit. 3:5), then we can understand that not all human works are excluded by Paul as conditions of salvation. Further, when we understand that the kind of works by which James said we are saved (2:24), as already demonstrated, are works of obedience to God (thus not works of the law or works of merit), we can understand that such works ever have been and still are necessary to salvation.

Hebrews 11, often called the “roll of the heroes of faith,” well illustrates this principle.

Each person mentioned was one of faith, but in each case that faith was demonstrated by works of obedience to God. Abraham and Rahab, both used by James to illustrate that justification is by works and not by faith only, are among those heroes of faith. Both of them were commended for a faith that was demonstrated by their works of obedience (Heb. 11:8, 17-19, 31).

Just as Paul taught salvation by faith, but not by “faith only,” likewise James taught salvation by works, but not by “works only.” The perfect blending and balance of the two is seen in Paul’s statement, “For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love” (Gal 5:6).

 

THE TWOFOLD APPLICATION OF FAITH PLUS WORKS

The principle, “faith without works is dead,” applies with equal force in two directions. (1) The contextual application is primarily to Christians. James makes the point in an unmistakable manner that a lazy, inactive, all-talk-and-no-action approach to religion is worthless to its possessor, to God, and to the world. Pity the saint (or the congregation) who has the ability and the opportunity to help some helpless person or to support one who needs help to preach the Gospel, but he merely mouths a pious blessing upon him while withholding his assistance. Pity the saint who rests his salvation on “being a member of the church of Christ,” but he lets others do his part of the visiting, giving, studying, encouraging, attending Bible classes and worship faithfully, and such like. Such a one has a dead and barren faith and the answer to James’ question, “Can that faith save him?” (2:14) is a resounding “No”!

(2) That justification is not by “faith only” also applies to the alien sinner. The advocates of salvation by “faith only” insist that salvation - forgiveness of sins - obtains at the moment one believes in Christ, apart from, without, and before any further acts of obedience. (Verily, we know of no religious error that is more fatal or damning in its consequences than this one!) However, James irresistibly argued that such a “faith” is dead, barren, unproductive. Obviously, a dead and unproductive “faith” cannot effect or produce anything, including salvation. Thus, for the alien sinner who seeks to be saved short of any work of any kind (thus by “faith only”), the answer to James’ question, “Can that faith save him?” is also a resounding “No”!

It is apparent that one aim of the Protestant creeds and preachers over the years in their cry of “no works/faith only” salvation has been the exclusion of baptism in water as a condition of forgiveness of sins. It is consistently classified by such sectarians as a “meritorious work of man” and is thus allegedly proscribed in Romans 4:4-6, Ephesians 2:8-9 and similar passages. (We have a letter in our files from a Baptist preacher in which he refers to baptism for remission of sins as a “heresy.”)

Our first response to this is to observe that this application of these “no works” passages places them in direct conflict with the several explicit statements in which baptism is said to be a condition of salvation (e. g., Mark 16:16; John 3:5; Acts 2:38; 22:16; 1 Pet. 3:20-21; et al.).

Our second response is to demonstrate that baptism in water is not in the class of works which Paul excluded as “works of merit.” Paul excluded baptism from meritorious works in Titus 3:5: “Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.” Note that Paul first affirmed that we are not saved by our own meritorious good works. Then he affirmed that salvation is according to God’s mercy, involving two agents: (1) the washing of regeneration and (2) the renewing of the Holy Spirit.

The first of these particularly concerns our present subject. None can seriously question that the “washing of regeneration” in Titus 3:5 is a reference to baptism in water. Thus, Saul was told to be baptized and wash away his sins (Acts 22:16; cf. John 3:5; Acts 2:38; 1 Pet. 3:21). If one argues that the blood of Christ washes sins away, rather than the water of baptism, we fully agree (1 Pet. 1:18-19; Rev. 1:7; et al.). If water could wash away sins there would have been no need for the blood of Christ. However, the fact that the blood of Christ is the sin-cleansing agent does not alter the Scriptural teaching that it is in the act of baptism in water that sins are washed away by the blood of Christ! While the blood of Christ is the cleansing agent, baptism in water is the time/place/act in which the agent is administered.

This being so, Paul forever took baptism out of the class of human works of merit. At the same time he identified it as part of God’s plan of mercy for man’s salvation. How could baptism be called a meritorious work of manunless man originated it? But he did not! Not only did he not originate it as a plan to save himself; for the most part he utterly denies its necessity!

It is a command of Christ - thus a work of God - to which man must submit. Paul taught that in submitting to it he invests his faith in God that He will fulfill His promise of forgiveness through the blood of Christ in baptism: “Having been buried with him in baptism, wherein ye were also raised with him through faith in the working of God, who raised him from the dead” (Col. 2:12, ASV). When one is accurately taught and Scripturally baptized his faith is not in the merit of his own act that he will be saved, but he has “faith in the working of God” to forgive his sins, according to His promise to do so (Mark 16:16; Acts 2:38; et al.).

If faith includes believing God’s Word and responding in obedience (as James demonstrated in Abraham), rather than excluding baptism, it must include baptism! Furthermore, it must include the understanding that salvation, justification, forgiveness of alien sins is not promised and is not received before baptism has demonstrated true faith. Of course, faith must also demonstrate itself in an oral confession of faith in Christ (Acts 8:37) and repentance of sins (Acts 2:38) before baptism, but this in no way diminishes the necessity of baptism. These works, like baptism, are necessary demonstrations of faith (acts of obedience) that precede salvation. The alien sinner is not saved by faith only, but by doing the works of obedience Christ has specified. Such works grow out of true faith and culminate in baptism in water for remission of sins.

 

Conclusion

The burden of James’ message in this section is manifest: Man cannot be saved on a mere profession of his faith without working the works of God - obeying His Word, be he saint or sinner. Any faith that is claimed apart from obedient works is an idle claim and bespeaks a dead faith that cannot save.

 

Endnotes

1 W. Robertson Nicoll, The Expositor’s Greek Testament, (Grand Rapids, MI: Wm. B. Eerdmans Pub. Co., rep. ed., 1980), 4:447.

2 Guy N. Woods, A Commentary on the Epistle of James, (Nashville, TN: Gospel Advocate Co., 1982), pp. 145-146.

3 Alfred F. Smith, ed., The Doctrines and Discipline of the Methodist Episcopal Church, South (Nashville, TN: Publishing House Methodist Episcopal Church, South, 1934), p. 21.

[Note: I wrote this MS for and I presented a digest of it orally at the 9th Annual Denton Lectures, hosted by the Pearl St. Church of Christ, Denton, TX, Nov. 10–14, 1991. I directed the lectureship and edited and published (Valid Pub., Inc.) the book of the lectures, Studies in James.)]

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