Tiago 2
Warren Wiersbe · Citado em PreceptAustin
Tiago 2
Wiersbe - We have this same problem with us today. Pyramid climbers are among us, not only in politics, industry, and society, but also in the church. Almost every church has its cliques, and often, new Christians find it difficult to get in. Some church members use their offices to enhance their own images of importance. Many of the believers James wrote to were trying to seize spiritual offices, and James had to warn them (James 3:1). (Bible Exposition Commentary) With an attitude of personal favoritism (prosopolepsia) - The Greek word for personal favoritism (prosopolepsia) is near the beginning of the sentence for emphasis. Note also that the noun is in the plural indicating that practically speaking there is more than one way to show partiality (just a look, withhold one's hand of fellowship, don't invite them to dinner, etc, etc). What James is saying is that if one says he has faith in Jesus, then the action of showing personal favoritism is not compatible with one who has saving faith, which is reasonable considering that most of his readers have a Jewish background and would be very familiar with this Old Testament description of God. THOUGHT - The height of showing impartiality (not "receiving face") is seen in the life of our Lord, Isaiah recording "He was despised and forsaken of men, A man of sorrows and acquainted with grief; And like one from whom men hide their face He was despised, and we did not esteem Him." (Isaiah 53:3) Brian Bell - Partiality/favoritism/respect of persons defined: It literally means to “receive by face”.It is to judge a book by its cover. It is judging a person by how they look. Like: by their clothes, cars, or color. It is pandering to someone, because he is rich or influential or popular. To lift up a person’s countenance, to regard him with favor. (i.e. Samuel w/Eliab) It is to hold prejudice [pre-judge]. What does “respect of persons” actually look like? Discrimination - the act, practice, or an instance of discriminating categorically rather than individually. To be bias, bent, to have a tendency - an inclination of temperament or outlook, especially a personal and sometimes unreasoned judgment. Prejudice, from the words pre + judge: preconceived judgment or opinion; an adverse opinion or leaning formed without just grounds or before sufficient knowledge. Judgments based on evil motives. James is not talking about the kind of discernment that comes from a thorough understanding of another’s character. The 3 other places partiality/favoritism shows up in the NT. We’re assured the Father is not a respecter of persons. When He judges, He judges the heart, not outward appearances! Wrong Judging! - Mt.7:1 Judge not, that you be not judged. krino meaning, “to separate, select so as to declare a verdict.” This type of judging is wrong because of the motive or attitude behind it. Right Discerning! - Heb.5:14 But solid food is for the mature, who by constant use have trained themselves to distinguish good from evil. (NIV) diakrino (prefix added) meaning, “to separate, to distinguish, to select.” It’s the idea of distinguishing on the basis of comparison, coupled w/careful thinking. The mark of a mature Christian is the ability to discern good from evil, strengths from weaknesses, to be concerned for the welfare of those we correct. John
Tiago 2
Wiersbe: "The religious experts in Christ's day judged Him by their human standards, and they rejected Him. He came from the wrong city, Nazareth of Galilee. He was not a graduate of their accepted schools. He did not have the official approval of the people in power. He had no wealth. His followers were a nondescript mob and included publicans and sinners. Yet He was the very glory of God! No wonder Jesus warned the religious leaders, 'Stop judging by mere appearances, and make a right judgment' (John 7:24NIV)." (Bible Exposition Commentary) Michael Andrus has an interesting comment - Someone might argue that the church needs the rich and powerful in order to have a solid base of financial support and influence. But I have done an informal, totally unscientific survey over the years of churches that have gone through major splits, and I want to tell you that the catalyst for every church split I’ve ever seen, always and without exception, is a rich and/or powerful church member. Because the rich and powerful are catered to out in the world it becomes easy for them to expect the same treatment in the church. Because they learn that they can get their way by using their money and throwing their influence around out in the world, it’s easy for them to try the same tactics in the church. Dishonored (treat shamefully) (818)(atimazo from atimos = without honor, despised, of no account > a = without + time = honor) means to be treated with indignity, cause to be disgraced or degraded, to be treated shamefully, to suffer shame or to be dishonored (treated in a degrading manner). To dishonor is to bring reproach or shame on; to stain the character of; to lessen the reputation. To treat with disrespect. This is the very word that Peter and the other apostles used after being beaten by the Jewish council "So they went on their way from the presence of the Council, rejoicing that they had been considered worthy to suffer shame (atimazo) for His name." (Acts 5:41+) ATIMAZO - 6V - Lk. 20:11; Jn. 8:49; Acts 5:41; Rom. 1:24; Rom. 2:23; Jas. 2:6 Oppress (2616)(katadunasteuo from katá = down, against + dunasteúo = to rule or dunastes = a ruler or potentate) means to exercise inordinate power (kata - "down upon") or dominion over others, to tyrannize, exploit ruthlessly. In two NT uses (here and Acts 10:38+) it conveys the sense of tyrannize, oppress harshly. It is used in the Septuagint of the oppression of Israel in Egypt (Ex 1:13) and in Ezek 22:29 of rulers crushing the poor. This is not casual mistreatment but describes systemic, power-based exploitation. Hiebert - "The term, frequently used in the Septuagint (Lxx) of the exploitation of the poor and needy (Jer. 7:6; Ezek. 22:29; Amos 4:1; Zech. 7:10), does not denote religious persecution but social and economic exploitation by the unprincipled rich who were "lording it over" them...It is an inveterate social evil that has plagued human relations in all ages." (Commentary on James) Drag (1670)(helko) means to drag or draw toward without necessarily the notion of force as in suro. In Acts 16:19+ (when Paul and Silas were seized and dragged before the authorities in Philippi) and Acts 21:30+ (taking hold of Paul they dragged him out of the temple) helko is used of physically dragging the victims. In James 2:6 it carries the image of physically hauling someone before a magistrate against their will. HELKO - 8V - Jn. 6:44; Jn. 12:32; Jn. 18:10; Jn. 21:6; Jn. 21:11; Acts 16:19; Acts 21:30; Jas. 2:6 A little girl told her aunt that she had found a new key to unlock people’s hearts. It was the little word “please.” It is the key that fits the lock of everybody’s heart. - Spiros Zodhiates The poor man is deprived of enough things. Why deprive him of the honor which he deserves? “If a civil word or two will make a man happy,” said a French king, “he must be wretched, indeed, who will not give them to him.” - Spiros Zodhiates James 2:7 Do they not blaspheme the fair name by which you have been called? Amplified Is it not they who slander and blaspheme that precious name by which you are distinguished and called [the name of Christ invoked in baptism]? Phillips Isn't it usually the rich who blaspheme the glorious name by which you are known? Wuest Is it not they themselves who revile and defame the honorable name [Christian] which was given you? NET Do they not blaspheme the good name of the one you belong to? GNT οὐκ αὐτοὶ βλασφημοῦσιν τὸ καλὸν ὄνομα τὸ ἐπικληθὲν ἐφ᾽ ὑμᾶς; NLT Aren't they the ones who slander Jesus Christ, whose noble name you bear? KJV Do not they blaspheme that worthy name by the which ye are called? ESV Are they not the ones who blaspheme the honorable name by which you were called? ASV Do not they blaspheme the honorable name by which ye are called? CSB Don't they blaspheme the noble name that was pronounced over you at your baptism? NIV Are they not the ones who are slandering the noble name of him to whom you belong? NKJ Do they not blaspheme that noble name by which you are called? NRS Is it not they who blaspheme the excellent name that was invoked over you? YLT do they not themselves speak evil of the good name that was called upon you? NAB Is it not they who blaspheme the noble name that was invoked over you? NJB Are not they the ones who drag you into court, who insult the honourable name which has been pronounced over you? GWN Don't they curse the good name of Jesus, the name that was used to bless you? BBE Do they not say evil of the holy name which was given to you? Do they not blaspheme: Ps 73:7-9 Mt 12:24 27:63 Lu 22:64,65 Ac 26:11 1Ti 1:13 Rev 13:5,6 the fair name: Ps 111:9 Song 1:3 Isa 7:14 9:6,7 Jer 23:6 Mt 1:23 Ac 4:12 Php 2:9-11 Rev 19:13,16 by which you have been called: Isa 65:15 Ac 11:26 Eph 3:15 James 2 Resources - Multiple Sermons and Commentaries BLASPHEMY BY THE RICH Do they not (present tense - continually) blaspheme (blasphemeo) the fair Name by which you have been called? - Answer? Yes! The fair name would be Christ (or Jesus), so the Name by which they are called would be Christians (Acts 11:26+) (But see NET note). Literally it reads the Name "which has been called upon you" which would mark their personal relationship to the Name. The actions of the rich, includingdragging the poor to court and blaspheming Christ’s name, would support the premise that their allegiance to the fallen world rather than to Christ and His Kingdom. So rather than honoring Christ, they dishonor the very Name by which sinners are saved (Acts 4:12) and by which believers have been called (James 2:7). Thomas Schreiner adds that "The polemic against the rich continues in James 2:6–7. The rich are described as those who oppress believers, bring them to court, and revile the name of Christ. Clearly, those who speak against Christ do not belong to the people of God. God. In James 5 the future judgment of the rich is portrayed (James 5:1–6). James prophesies that eschatological judgment is coming, and the accumulated riches of the wealthy will be worthless to fend off judgment in that day. The rich have lived sumptuously and luxuriously on their large estate farms while depriving laborers of wages. (New Testament Theology: Magnifying God in Christ - Page 767) Hiebert explains that "The expression is a Hebraism (Name by which you have been called) denoting that they belong to the one whose name they wear (Dt 28:10; 2Ch 7:14; Isa. 4:1; Jer. 14:9; Amos 9:12). So Christians belong to Christ. The New English Bible renders it "the honoured name by which God has claimed you....The expression is a gentle reminder that they belong to Christ Jesus and are not at liberty to practice partiality, for it dishonors that honorable name." Christian (3x in NT Acts 11:26, 26:28, 1Pe 4:16) which means "those who belong to Christ - we are united with Christ and called to bear His reputation, and to live under His Lordship. Christian (Christianos) is from Christos (Christ) = "Anointed One," the Messiah + -anos = a suffix meaning "belonging to" or "adherent of" thus a Christianos was literally "a person belonging to Christ," "a follower of Christ," or "one identified with Christ" D Edmond Hiebert on this question which is the third and final question says "This question concerning "the rich" establishes that they were not Christians. The passage best suits the view that they were wealthy Christ-rejecting Jews. Their blasphemous utterances against Jesus Christ may be viewed as expressed in the court in order to intensify the hostility of the judge toward the Christians, but it need not be confined to the courts. It may well be their reaction to the testimony of believers to Christ in daily life. (Commentary on James) John
Tiago 2
Wiersbe asks Why is "love thy neighbor" called "the royal law"? (I am quoting this one but not fully convinced it is accurate, and I especially question point #3 below)... (1) For one thing, it was given by the King. God the Father gave it in the Law, and God the Son reaffirmed it to His disciples (John 13:34). God the Spirit fills our hearts with God's love and expects us to share it with others (Ro 5:5). True believers are "taught of God to love one another" (1 Th 4:9). (2) But "love thy neighbor" is the royal law for a second reason: it rules all the other laws. "Love is the fulfilling of the Law" (Ro 13:10). There would be no need for the thousands of complex laws if each citizen truly loved his neighbors. (3) But the main reason why this is the royal law is that obeying it makes you a king. Hatred makes a person a slave, but love sets us free from selfishness and enables us to reign like kings. Love enables us to obey the Word of God and treat people as God commands us to do. We obey His Law, not out of fear, but out of love. (Bible Exposition Commentary) YOU SHALL LOVE (agapao) YOUR NEIGHBOR (plesion) AS YOURSELF - Note that this commandment is to love your neighbor is the antithesis of our fallen natural tendency to show partiality or prejudice (the root of prejudice means "pre-judge!). Of course the only way to keep this (second) great commandment is by being continually filled with and controlled by the Spirit Who Alone can bring forth this quality of selfless, supernatural love from a human heart (Gal 5:22, Ro 5:5). Note what this verse clearly teaches -- men do NOT need to learn to love themselves. It is a basic trait of every human to love themselves for as Paul clearly states "no one ever hated his own flesh, but nourishes and cherishes it." (Eph 5:29+). So what this OT quote teaches us is that we know how to love ourselves and are to show that same quality of love to others. When we do that, we are in effect fulfilling the royal law and clearly will have no problem with the sin of favoritism or impartiality! Paul gives a similar teaching in Philippians Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; do not merely look out for your own personal interests (WHICH COMES NATURALLY TO ALL MEN), but also for the interests of others. (Php 2:3-4) The command to love our neighbor as ourselves stands in direct opposition to our fallen tendency toward partiality and prejudice. Indeed, the very idea of prejudice is to "pre-judge" people on the basis of outward appearance, status, wealth, race, or some other external factor. The royal law calls us to treat others not according to human standards but according to God's standard of love. Of course, the only way to obey this great commandment consistently is through the power of the Holy Spirit. As we as believers are continually filled with and controlled by the Spirit, He produces the fruit of supernatural, selfless love in our hearts (Galatians 5:22; Romans 5:5). Such love does not originate from our fallen human nature but from God's work within us. It is also important to note what this command does not teach. Scripture never suggests that people must first learn to love themselves. Self-love is already a basic characteristic of fallen humanity! As Paul writes, "for no one ever hated his own flesh, but nourishes and cherishes it" (Ephesians 5:29). The point of Leviticus 19:18 and James 2:8 is that we already know how naturally and persistently we seek our own welfare, comfort, and interests. God commands us to extend that same concern to others. When we love others as we naturally love ourselves, we fulfill the royal law. When we love others as we naturally love ourselves, we fulfill the royal law. Such love leaves no room for favoritism, prejudice, or partiality, for it values people not according to worldly distinctions but according to their worth before God. Paul expresses the same principle in Philippians 2:3-4+: "Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; do not merely look out for your own personal interests, but also for the interests of others." Looking out for our own interests comes naturally. Looking out for the interests of others is the supernatural work of God's grace operating through a Spirit-filled believer. Neighbor (plesion) refers to anyone whose need we are able to meet. Thus, the command to love our neighbor extends beyond fellow believers to include all people, whether Christian or non-Christian. Jesus' parable of the Good Samaritan (Luke 10:25-37+) makes it clear that "neighbor" is not defined by proximity, ethnicity, religion, or social status, but by the opportunity to show mercy and love. Paul echoes this truth in Galatians 6:10+: "So then, while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith." Notice the balance. Believers are to do good to all people, including unbelievers, while giving special attention to fellow Christians. Therefore, biblical love is not selective or restricted to those who are like us. It reaches outward to all whom God places in our path and whose needs we are able to meet. Hiebert adds that "In the parable of the Good Samaritan (Luke 10:30-37+), Jesus revealed that the term is not to be limited by considerations of race but incorporates every human being, including foreigners (Luke 10:25-37+) and enemies (Matt. 5:44+), whom our circumstances enable us to benefit." (Commentary on James) NET Note on "You Shall Love..." - A quotation from Lev 19:18 (also quoted in Matt 19:19; Mt 22:39; Mark 12:31; Luke 10:27; Rom 13:9; Gal 5:14). Love (agapao) is singular, emphasizing that this command is directed to each individual believer. The responsibility to love others cannot be delegated or fulfilled by proxy. Every Christian is personally accountable to obey this command. James is not addressing the church merely as a collective body, but each believer within that body. This command is consistent with our Lord's teaching in John 13:34-35+: A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another. 35 “By this all men will know that you are My disciples, if you have love for one another.” Comment - "Consistent obedience to this precept throughout the church," Johnstone observes, "would be of itself an evangelistic power immeasurably surpassing anything else she could bring into action." Christianity's adoption of, and demand for, such a love has transformed social and domestic relations wherever it has been carried into practice. (Hiebert Commentary on James) Wiersbe on you shall love (agapao) your neighbor (plesion) - Christian love does not mean that I must like a person and agree with him on everything. I may not like his vocabulary or his habits, and I may not want him for an intimate friend. Christian love means treating others the way God has treated me. It is an act of the will, not an emotion that I try to manufacture. The motive is to glorify God. The means is the power of the Spirit within ("for the fruit of the Spirit is love"). As I act in love toward another, I may find myself drawn more and more to him, and I may see in him (through Christ) qualities that before were hidden to me. Also, Christian love does not leave the person where it finds him. Love should help the poor man do better; love should help the rich man make better use of his God-given resources. Love always builds up (1 Cor. 8:1); hatred always tears down. We only believe as much of the Bible as we practice. If we fail to obey the most important word—"love thy neighbor as thyself"—then we will not do any good with the lesser matters of the Word. (Bible Exposition Commentary) Grant Osborne on the phrase as yourself - They must be loved as yourself, meaning that you must have as deep and sacrificial a love for others as you have for yourself. However, this does not mean a "self-disregard" that involves denial of self, nor does "as yourself" reflect a narcissistic centering on self. Rather, it concerns a consideration and care for others as being part of yourself. (James, 1-2 Peter, Jude, Revelation - Page 53) You are doing (poieo) well (kalos) - "You are doing excellently." Why excellent? For this is loving others like God loves them! It is being an imitator of God and of Jesus as Paul commands in Eph 5:1-2+ = "Therefore be imitators (present imperative = as your habitual practice only possible as we continually rely on the Holy Spirit to obey this command) of God, as beloved children; and walk (present imperative = habitual practice in reliance on the Holy Spirit to obey this command) in love, just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma." 🙏 THOUGHT - If you are struggling to love another brother or sister in Christ, may I suggest you take it to the Lord in prayer. One prayer you might consider praying frequently is 2Th 3:5+ asking "the Lord direct your heart into the love of God and into the steadfastness of Christ." Prayer in His will taps into the truth in 1Jn 5:14-15+ so that you can know that you will have the requests which you have asked from Him. Such a life can surely expect to hear Jesus declare... “His master said to him, ‘Well done, good and faithful slave. You were faithful with a few things, I will put you in charge of many things; enter into the joy of your master.’ (Mt 25:21, cf Lk 19:17+) Doing well is the conclusion of the conditional statement beginning with "IF." James' point is that believers are doing well when they "Love your neighbor as yourself." It would be implicit if they are keeping this second great commandment, they by default would be keeping the first great commandment - "And He said to him, " 'YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND.' This is the great and foremost commandment." (Mt 22:37-38+). How can one love his neighbor if he does not first love God Who created his neighbor? The readers had not been doing well! As explained above James is giving them the standard (Mt 22:37-38+) they should follow when a poor man comes into the assembly, You are doing well is the conclusion of the conditional statement that begins with "IF" in James 2:8. James' point is that believers are doing well when they genuinely obey the royal law: "You shall love your neighbor as yourself." If they are fulfilling this second great commandment, they are also demonstrating love for God, for true love for one's neighbor flows out of love for God. Jesus joined these two commandments together: "YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND." This is the great and foremost commandment. The second is like it, "YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF." (Matthew 22:37-39) Indeed, how can one truly love his neighbor without first loving God, the Creator of that neighbor? Love for others is the practical outworking of love for God. James' readers, however, had not been doing well. Their favoritism toward the rich and their dishonoring of the poor demonstrated that they were failing to keep the royal law. Thus, James sets before them the divine standard by which their conduct is to be measured. If they were truly loving their neighbor as themselves, they would welcome the poor man into the assembly with the same respect and dignity shown to the rich man. Genuine love leaves no room for partiality because it views people through God's eyes rather than through the lens of worldly status and wealth. John Phillips gives a hypothetical illustration of keeping the royal law - The spirit of this "royal law" runs very deep. Here you are, coming home from work one day when, on alighting from the bus, you notice that the sky ahead is black with smoke. "Hello!" you say. "It looks as though there is a house on fire." Just then, with sirens blaring, the fire truck roars by. You hurry your steps and turn a corner. Now you can see a crowd of people up ahead, and the fire truck is unloading its men and equipment. "It's on my block!" you say, as you break into a run. Then you notice that it is your house that's on fire. "Praise the Lord!" you exclaim. "I'm so glad it's not my neighbor's house." So a person would react if he were motivated by the royal law. That is a rare person indeed. (Exploring the Epistle of James: An Expository Commentary - Page 74) Are fulfilling (carrying out, accomplishing) (5055)(teleo) is an interesting verb to use here because it means to complete something, not merely to end it, but to bring it to perfection or its destined goal. The present tense would picture this as a process, because we will never carry it out perfectly in this short life. It is no accident that this same verb is used of the perfect fulfillment of God's love for sinful men because teleo was one of the last words uttered by Jesus on the Cross when He declared "Tetelestai" which is the perfect tense (speaks of its lasting effect!) of teleo and means "It is Finished!" And all God's people shout "Thank You God. Thank You Jesus. Hallelujah! Amen!" Royal (937)(basilikos from basileus = king) means royal, kingly, of a king. Zodhiates - belonging to a king (Acts 12:20, a territory; Jn 4:46, 49, a nobleman, a person attached to a court; Sept.: Nu 20:17; 21:22; 2 Sa 14:26; Esther 8:15). Befitting a king, of kingly dignity (Acts 12:21, a robe; James 2:8, noble, excellent, preeminent, referring to law)." (Ibid) Basilikos - 5x - king's (1), royal (2), royal official (2) Jn 4:46; Jn 4:49; Acts 12:20; Acts 12:21; Jas 2:8 W E Vine - basilikos - Usage Notes: an adjective, "royal, belonging to a king" (basileus), is used of the command, "thou shalt love thy neighbor as thyself," "the royal law," Jas. 2:8; this may mean a law which covers or governs other laws and therefore has a specially regal character (as Hort suggests), or because it is made by a King (a meaning which Deissmann assigns) with whom there is no respect of persons; it is used with the pronoun tis, "a certain one," in John 4:46, 49, of a courtier, one in the service of a king, "a nobleman" (some mss. have the noun basilikos, "a petty king," in these two verses). It is used of a country in Acts 12:20, "the king's (country)," and of royal apparel in Acts 12:21. (Vine's Expository Dictionary) Basilikos in the Septuagint (Lxx) - Nu 20:17; Nu 21:22; 2 Sa 14:26; Est. 1:19; Est. 2:9; Est. 2:23; Est. 8:12; Est. 8:15; Est. 9:3; Job 18:14; Da 1:3; Da 1:5; Da 1:13; Da 1:15; Da 2:5; Da 2:49; Da 6:7; Da 8:27 Neighbor (Near) (4139)(plesion from pélas = near, near to or from plesios = close by) literally means near (literal use only in Jn 4:5), quite near, nearby = position quite close to another position. Figuratively, plesion means to be near someone and thus be a neighbor. Generally, plesion refers to a fellow man, any other member of the human family. TDNT explains that "Ho plesion" is the "neighbor," the person next to one" then more generally the “fellow human being.” Two apples up in a tree were looking down on the world. The first apple said, “Look at all those people fighting, robbing, rioting - no one seems willing to get along with his fellow man. Someday we apples will be the only ones left. Then we’ll rule the world.” Replied the second apple, “Which of us - the reds or the greens?” John
Tiago 2
Wiersbe adds that "Our words will be judged. Note the words spoken to the two visitors in James 2:3. What we say to people, and how we say it, will come up before God. Even our careless words will be judged (Matt. 12:36). Of course, the words we speak come from the heart; so when God judges the words, He is examining the heart (Matt. 12:34-37). Jesus emphasized caution when speaking in some of His warnings in the Sermon on the Mount (Matt. 5:21-26, 33-37; Mt 7:1-5, 21-23). Our deeds will be judged. Read Colossians 3:22-25 for additional insight. It is true that God remembers our sins against us no more (Jer. 31:34; Heb. 10:17); but our sins affect our character and works. We cannot sin lightly and serve faithfully. God forgives our sins when we confess them to Him, but He cannot change their, consequences. (Bible Exposition Commentary) (Bold added) As those who are to be (mello) judged (krino) by the law of liberty (eleutheria) - NLT = "you will be judged by the law that sets you free." Notice what seems to be an oxymoron - freedom and law. The NIV has "the law that gives freedom," a description that applies only to those who have "faith in our glorious Lord Jesus Chris" (James 2:1) The law is freedom in that by submitting to Christ a person is set free from the law of sin and death (Rom 8:2) and transformed to a life of service and love. Believers are to continually order their speech and their steps (so that their walk matches their talk) in light of the truth that they will each stand individually at the Bema Seat of Christ "so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad." (2 Cor 5:10+, see also Ro 14:10-12+; 1 Cor 3:10-15). Unbelievers will be judged by the law at the Great White Throne judgment, but it will bring them the "recompense" of condemnation and eternal punishment (Rev 20:11-15+). 🙏 THOUGHT - So while believers will not be judged for their sin which was judge at Calvary, we will be judged according to our works. Did we live according to God’s will for our lives? Have we laid up any treasure in heaven? Will any of our works follow us home? Will they survive the judgment of God? R Kent
Tiago 2
Wiersbe: The religious experts in Christ's day judged Him by their human standards, and they rejected Him. He came from the wrong city, Nazareth of Galilee. He was not a graduate of their accepted schools. He did not have the official approval of the people in power. He had no wealth. His followers were a nondescript mob and included publicans and sinners. Yet He was the very glory of God! No wonder Jesus warned the religious leaders, “Stop judging by mere appearances, and make a right judgment” (John 7:24, NIV). Brian Bell summarizes James 2:12-13 - Three basic principles: 1. Let the Scriptures be your standard, not how we were raised! (verse 12) a) Instead of excusing our prejudices w/statements like, “That’s the way I was brought up!” - “That’s just the way I am!” Allow God to change how you think, speak, & act by living according to his word. 2. Let love be your law! a) Some of the most needy people get treated the worse. Ask, How can I love this person? - What’s needed to build this person up? 3. Let Mercy be your message! (verse 13) a) To show no mercy is to receive no mercy! We are commanded to temper justice with mercy Mercy triumphs over judgment (not over justice, but judgment/condemnation). It was once said that when we see a brother or sister in sin, there are 2 things we do not know: First, we do not know how hard he or she tried not to sin. And second, we do not know the power of the forces that assailed him or her. We also do not know what we would have done in the same circumstances. When I recognize my prejudice, I will tell myself I lack sound information & am prejudging that person, which makes my opinion irrational & unfair. (Sermon) Mercy! What a tremendous word! It reminds us of the person who had his photograph taken and was not satisfied with the result. He complained to the photographer, “This picture doesn’t do me justice.” The photographer replied, “Sir, what you need is not justice but mercy!” That is what we all need all of the time. God offers us a choice between a fair trial or a free pardon. We would be wise to settle for His mercy. - John Phillips Frank Stagg, a Southern Baptist author, addressed his own denomination more than 40 years ago with a statement that is still worth considering. He said, “It is possible that future historians may declare the irony of ironies–that in the middle of the 20th century, fight promoters and baseball managers did more for emancipating the Negro than did the Church.” Well, racism is much less overt today than it once was, but favoritism and prejudice are far from absent from the church. I ask you if that sign out in front of the typical evangelical church, “Everybody Welcome,” really means what it says. Charles Swindoll writes, “If there is one place where class distinctions should break down, it is in the place of worship where color, political persuasion, type of Christian experience, money, status, rank, name, apparel, smell, size, and age mean nothing.” By God’s grace may it be so at __________________ Church (FILL IN YOUR CHURCH'S NAME) - Michael Andrus Paul Apple has 4 rather pithy devotional questions based on James 2:1-13 1) Do we minister to others based on how gracious God has been to us or based on what we think we will receive in return from the other individual? Is our selection of church officers ever influenced by the person's professional or economic status? Do we refrain from preaching on certain controversial topics so as not to offend the rich and powerful in the church? 2) What type of prejudices do we have based on judging others on external appearance? We all are guilty of this from time to time. How can we work at viewing others from God's perspective? 3) What can the wealthy do to improve the vitality of their faith and protect against the danger of trusting in their own resources? How can they stay humble and not let their money or power affect how they relate to others? 4) Why should we be overly impressed with the rich and powerful since we are ourselves children of the King of Kings? Does our concept of church family brotherhood make for a level playing field as we relate to one another? James 2:14 What use is it, my brethren, if someone says he has faith but he has no works? Can that faith save him? For in depth discussion of this verse see: James 2:14 Commentary James 2:15 If a brother or sister is without clothing and in need of daily food, For in depth discussion of this verse see: James 2:15 Commentary James 2:16 and one of you says to them, "Go in peace, be warmed and be filled," and yet you do not give them what is necessary for their body, what use is that? For in depth discussion of this verse see: James 2:16 Commentary James 2:17 Even so faith, if it has no works, is dead, being by itself. For in depth discussion of this verse see: James 2:17 Commentary James 2:18 But someone may well say, "You have faith and I have works; show me your faith without the works, and I will show you my faith by my works." For in depth discussion of this verse see: James 2:18 Commentary James 2:19 You believe that God is one. You do well; the demons also believe, and shudder. For in depth discussion of this verse see: James 2:19 Commentary James 2:20 But are you willing to recognize, you foolish fellow, that faith without works is useless? For in depth discussion of this verse see: James 2:20 Commentary James 2:21 Was not Abraham our father justified by works when he offered up Isaac his son on the altar? For in depth discussion of this verse see: James 2:21 Commentary James 2:22 You see that faith was working with his works, and as a result of the works, faith was perfected; For in depth discussion of this verse see: James 2:22 Commentary James 2:23 and the Scripture was fulfilled which says, "AND ABRAHAM BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS," and he was called the friend of God. For in depth discussion of this verse see: James 2:23 Commentary James 2:24 You see that a man is justified by works and not by faith alone. For in depth discussion of this verse see: James 2:24 Commentary James 2:25 In the same way, was not Rahab the harlot also justified by works when she received the messengers and sent them out by another way? For in depth discussion of this verse see: James 2:25 Commentary James 2:26 For just as the body without the spirit is dead, so also faith without works is dead. For in depth discussion of this verse see: James 2:26 Commentary