Sunday, February 16, 2014
Show Your Faith by Your Works
Sunday School Lesson
Lesson: James 2:14-16
Golden Text: “For as the body without the spirit is dead, so faith without works is dead also” (James 2:26).
INTRODUCTION. There are things in life that we automatically associate as a pair: peanut butter and jelly, horse and buggy, hand and glove. James was trying to make a point in that faith and works are an automatic pair. Our lesson this week reveals the visible sign that proves faith is real. It is works of love. Deeds of love fulfill the claim of faith.
THE PROBLEM OF FAITHLESS FAITH (James 2:14-17)
A. A false claim (James 2:14). James ended last week’s lesson by stating that whoever shows no mercy when judging will also have no mercy shown to him, for mercy triumphs against judgment (see James 2:13). He continues in our first verse by posing a two-part question: “What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?” The answer is that there is no profit or nothing to be gained. The first part of this question relates back to verse 13 and mercy which is just another way that James referred to love. His question was essentially “What good is it my brothers if a man claims to have faith but no deeds? Can this kind of faith save him?” The real question becomes is there such a thing as faith that is separated from works, or good deeds? The “works” James was talking about are expressions of love for God and neighbor that come from true faith. These are works of mercy, not works of merit. Note: When someone claims to have faith, what he or she may have is intellectual assent or agreement with a set of Christian teachings, and as such that would be incomplete faith. True faith transforms our conduct as well as our thoughts. If our lives remain unchanged, we don’t truly believe the truths we claim to believe.
B. A false profession (James 2:15-16).
1. (vs. 15). James continued to write “If a brother or sister be naked, and destitute of daily food.” He presents an illustration to prove his point that faith must be accompanied by good deeds. James starts his illustration with a supposition: suppose a brother or sister had no clothing and no food to eat.
2. (vs. 16). James continued the illustration saying “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?” Remember, James is writing to Jewish Christians therefore, in the phrase “And one of you say unto them” James is referring to Christians who see this poor and destitute brother or sister in need and instead of helping, they simply respond saying “Depart in peace, be ye warmed and filled.” All this believer is doing is offering religious sentiments. Wishing the destitute person to go in peace and get warmth and food on his own. This is the same thing as seeing a person in need who we can help and all we do is say, “I’ll pray for you.” This is an illogical response, because if the poor person could get warmth or food, he wouldn’t be in need of those things. James then condemns the believer’s response by saying “notwithstanding ye give them not those things which are needful to the body.” Instead of the Christian giving the needy person the things he needed for warmth and food, he sends him on his way having done nothing to prove his faith in Christ. So James poses the question again, “what doth it profit?” In other words, what benefit is there for either the believer or the poor person is no help is given? Those who claim to love God, to know the Messiah, and yet who are not driven to show grace to others prove their faithlessness.
C. A false separation (James 2:17). In this verse, based on what he says in the previous verse, James concludes “Even so faith, if it hath not works, is dead, being alone.” James was saying that anyone who claims to have faith in Christ and does not show mercy or love as he described in verse 16, that person’s faith is “dead” or non-existent. That person is separating faith from works or good deeds. Likewise, Christians today can be trapped in the same kind of separation of faith from works of love. What makes this kind of faith “dead” is that it is also “alone.” Just as there can be no genuine compassion without action (see verse 16), there can be no real faith without service to God and the needs of others. Note: We cannot earn our salvation by simply serving and obeying God. Salvation is, and always has been a gift from God by grace (see Ephesians 2:8-9). But such actions as serving and obeying God demonstrate that our commitment to Him and others is real. Deeds of loving service are not a substitute for our faith in Christ; it is verification of our faith in Christ.
III. THE USELESSNESS OF FAITHFLESS FAITH (James 2:18-20)
A. The impossibility (James 2:18). In this verse James says “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.” James presents a hypothetical case to prove that it is impossible to demonstrate faith without works of love. Someone might say that you have faith and I have good deeds: show me your faith without good deeds and I will show you my faith by what I do. What James is saying here is that a person who simply claims to have faith cannot show something that is only internal. However, a person can demonstrate his deeds of love by faith. True faith is shown by what a person does. It’s similar to the question of whether love that is spoken but has no outward evidence is really love. The proof of faith and love is seen by its actions. What a person believes can change, and even be a figment of their imagination. But good deeds or good works require effort, and over time will show real character and faith. A faith shown by works of love cannot be faked, at least not for long.
B. The futility (James 2:19). Now James attempts to show the uselessness or futility of having a correct belief separated from correct actions. He wrote “Thou believest that there is one God; thou doest well: the devils also believe, and tremble.” James makes his point that one can have a correct belief in something, but without the proper actions the belief is futile. In essence James was saying “You believe that there is one God. Good! Even the demons believe that---and shudder in fear.” The term “devils” refers to demons. These unseen forces of evil know that there is only one God (see Mark 1:24; 3:11; Acts 16:17), yet no one would consider them to be saved because of their actions. By interjecting the subject of demons into his argument, James seems to be saying that those with dead faith are more ignorant of reality than the demons. The demons believe there is a God, but are smart enough to tremble at what lies ahead for them, for their faith is not saving faith---it bears no good fruit. Note: An example of this would be when the sons of the priest Sceva started using Jesus’ name to cast out demons, but the demons overcame them recognizing that Jesus and Paul were genuine, but the sons of Sceva were not real servants of God (see Acts 19:15). If demons have a correct belief of what the message of salvation is and still are workers of evil, no one would conclude that they are saved. Therefore, James proved that correct belief without correct actions or works is useless.
C. The rebuke (James 2:20). James continued to say in this verse “But wilt thou know, O vain man, that faith without works is dead?” In other words, James was saying to his readers, “You foolish (vain) people, do you need evidence that faith without works is useless (dead)?” The only kind of person who would consider that one can have faith without works is “vain” or foolish, and devoted to selfish living. The word “vain” here should be seen in the sense of vanity as used in Ecclesiastes 1:2, “all is vanity.” In this sense vanity means something that appears to be real but isn’t. So the “vain” man is empty. Therefore the person who thinks he is righteous before God while being wicked and unloving is empty, senseless, and lacks both knowledge and righteousness.
IV. THE REFUTATION OF FAITHLESS FAITH (James 2:21-26)
A. The faithful man Abraham (James 2:21-22).
1. (vs. 21). To further make his point that faith without works is dead, James gave some concrete examples his readers would be familiar with. The first example is given in this verse. James said “Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?” James’ claim that Abraham was “justified (considered righteous) by works” might seem to be contradictory to what Paul taught about faith and works, as well as Genesis 15:6 where it is said about Abraham: “And he believed in the Lord; and he (the Lord) counted it to him for righteousness.” However, there is no contradiction with Paul or Genesis 15:6. The “works” James is talking about here refers to deeds of love. What Paul referred to in Romans 4:1-5 and Galatians 3:6 was regarding keeping the law. In those verses Paul was proving that Abraham was not saved by becoming an Israelite (by being circumcised). He was declared right with God before he was circumcised (see Genesis 15:6; 17:9-14). On the other hand, James was proving something entirely different, that Abraham’s faith was a working faith. He was willing to show his faith by offering his son Isaac. Abraham’s righteousness with God came through faith and was fulfilled or completed by his work of love for God. Note: At first glance this verse seems to contradict Romans 3:28, “Therefore we conclude that a man is justified by faith without the deeds of the law.” If we look deeper we will find that James and Paul are not at odds. While it is true that our good deeds can never earn salvation, true faith always results in a changed life and good deeds. Paul speaks against those who try to be saved by their works instead of true faith in Christ. James, on the other hand speaks against those who confuse simple agreement with true faith. After all, even demons know who Jesus is, but they don’t obey Him. True faith involves a commitment of a person’s whole self to God.
2. (vs. 22). Still discussing Abraham, James here asked “Seest thou how faith wrought with his works, and by works was faith made perfect?” The word “wrought” means to “go together” or “work together.” In the phrase “Seest thou how faith wrought with his works” James was saying to his readers, “can’t you see that Abraham’s faith and his actions were working together?” In other words, Abraham’s works and faith worked together and “by works was faith made perfect?” The word “perfect” means complete. Works or deeds of love complete our faith.
B. The fulfillment of faith (James 2:23). James concluded his example of Abraham by saying “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.” The “Scripture” that James says was “fulfilled” is Genesis 15:6 combined with Genesis 22:12-17; II Chronicles 20:7 and Isaiah 41:8. The word “imputed” means “to recon” or “to count.” The Scriptures said that “Abraham believed God, and it was imputed unto him for righteousness.” Abraham had faith in God and that faith or belief was “imputed” or counted for righteousness. The fact that Abraham believed God is seen in that he was willing to sacrifice Isaac believing that God would raise him from the dead (see Hebrews 11:19). So, we see that Abraham was declared right, or justified with God in Genesis 15:6, but his faith was completed by his work of love shown for God as he was willing to sacrifice his only son Isaac. Since Abraham’s faith and deeds worked together, James said that he was “called the Friend of God.” Abraham was justified by what he did and became God’s friend by his obedience. Note: Just as Abraham believed God and was justified (found not guilty), those of us who believe in Jesus are also justified. This is a promise that awaits completion. Once our lives are filled with works of love because of our faith, our justification will be complete, and we will have been saved by our works that verified our faith. That does not mean that our works earned us salvation. It means that God saves us by making us good or righteous and delivering us from death. The process is all in God’s hand and is totally by grace (see Ephesians 2:8-10).
C. Justification by complete faith (James 2:24). Having provided undeniable evidence, James here says “Ye see then how that by works a man is justified, and not by faith only.” The only conclusion James’ readers could come to was that a man is considered “justified” or righteous by both “works” or good deeds, and “faith” or belief in Christ. Faith and works are inseparable. The person who believes works (does good deeds) and he who truly works (does good deeds) believes. Saving faith in Christ changes a person’s character causing him to do deeds of mercy and love. False professions of faith include right beliefs, but not the trusting faith of the heart which changes the character and results in deeds of mercy and love. Note: We must remember that even though we have been justified (found not guilty and made righteous) by Christ, we will still face the judgment seat of Christ (see Romans 14:10). In that judgment, we will be rewarded or lose rewards based on the works or good deeds we have done (see Romans 2:6, 10; II Corinthians 5:10). Our place at that judgment will confirm what James was teaching, faith and works go together. You can’t have one without the other.
D. An example of complete faith (James 2:25). In this verse, James gives another example. He said “Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?” Rahab was not a Jew but a Canaanite who lived in Jericho during the time of Joshua. She was also a prostitute. Her story was a perfect example for James to use to prove the unity of faith and works. As a Canaanite, she was doomed to death. Just as all sinners are under a death penalty, so were Rahab and all the Canaanites who were idol worshippers. By using the term “Likewise” James was saying that Rahab’s justification was just like Abraham’s. Rahab, the “harlot” or prostitute was “justified by works, when she had received the messengers, and had sent them out another way?” This prostitute of Jericho was “justified” or made righteous by her “works” or deeds. Those works or deeds were identified as performed “when she had received the messengers, and had sent them out another way?” What confirmed her salvation were her actions when she hid the Israelite spies and then helped them to escape Jericho (see Joshua 2:1, 4-5, 15-16, 21). If she had simply said to the Israelite spies that she believed in God and done nothing to help them, she would not have been delivered (see Joshua 2:7-11). Her deed of loving-kindness resulted in the Israelites also showing her a deed of loving-kindness (see Joshua 2:12-14; 3:24-25). Rahab demonstrated her faith with the right actions, and the Israelites recognized genuine faith. She demonstrated faith in God’s purpose for Israel, and that faith accompanied by her good deeds done to the spies resulted in her and her family being saved from destruction. It should be noted here that Rahab is listed among the heroes of faith in Hebrews 11:31, and also became an ancestor of Jesus, for she is found in the genealogy of Jesus (see Matthew 1:5).
E. A final illustration (James 2:26). In our final verse James says “For as the body without the spirit is dead, so faith without works is dead also.” Here James uses the body as a final illustration of how faith and works go together. The phrase “as the body without the spirit is dead” compares a faithless faith with a body after the spirit has left it. It is no longer alive. A person’s spirit is life. The deeds of mercy that people of faith do are the very life of the gospel message. A believer without works of love and mercy is like a dead body. He has not truly been begotten by the word of truth (see James 1:18). Thus he has not received life. That person must repent and live out his faith by his deeds (see Isaiah 1:16-17), then his justification will be complete when he stands before the judgment seat of Christ.
V. Conclusion. We must be careful when judging faith in others for a couple of reasons. First, it takes time for real faith to show itself. As a tree needs time to produce fruit, so it may be the same with a professing believer. Second, not all works or good deeds are done in public and therefore may be invisible to others. Christians are not supposed to blow their own horn, thereby bringing attention to their good deeds. Then again, many deeds by their very nature are in the open for all to see. The important thing is to be sure we are trusting Christ for salvation and doing good deeds because of it. Our lesson has taught us that faith and works go hand in hand. They are an inseparable team. Unproductive faith is useless and does not save. May faith and works be evident in our lives to bring about change in others.
Saturday, February 8, 2014
Avoid Showing Favoritism/Treat everyone equally
Sunday School Lesson
Lesson: James 2:1-13
Golden Text: “If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well” (James 2:8).
INTRODUCTION. Have you ever noticed that it takes only a couple of seconds to form an impression of a person and twenty years to change that impression? We all tend to quickly take a look, examine our feelings, and come up with an evaluation. Judging and showing partiality are major problems with all people, and especially with believers. Living in God’s kingdom requires that believers make some major adjustments in the way they treat others. Too often we give in to worldly pressure to value people according to wealth and rank. Churches forsake poor neighborhoods, shun persons from unsavory backgrounds, and refuse to condemn sins of greed and injustice. This is why James had to give the instruction found in this week’s lesson.
BACKGROUND FOR THE LESSON. In this week’s lesson, James addresses what appears to be a very specific problem among the Jewish Christians living outside the land of Israel, due to the Diaspora or scattering of the Jews. The problem that James was addressing occurred when these believers met in their gatherings or worship services. It was a severe problem---the showing of partiality or favoritism. James’ words in our text seem to be rooted in the laws of Exodus that were against all partiality in judgment. No one was to be partial toward the poor or against the poor (see Exodus 23:3, 6). Therefore, James made the startling statement that opens our lesson.
III. UNLOVING PARTIALITY (James 2:1-4)
A. Faith and partiality (James 2:1). The startling statement that James begins with was “My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.” This statement was startling because in the Greek this verse reads “My brethren, do not with respect of persons have the faith.” In other words, James was saying that we are not demonstrating faith in our Lord Jesus Christ if we show “respect of persons” or favoritism. This is the sin that James is condemning. The words “respect of persons” literally means “receiving of faces” or to “look at a person’s face.” The idea is that the focus is on what the person looks like instead of the person, resulting in an uninformed judgment. To have “respect of persons” really means giving more respect to one person than another because of outward appearance alone. When James said “have not the faith of our Lord Jesus Christ” he was appealing to his readers not to allow their faith in Christ to be contaminated by acts of favoritism. Such acts are inconsistent with faith in our Lord Jesus Christ, because He never showed partiality. Jesus is also described as “the Lord of glory” because just as God’s glory was seen visibly by His people in the tabernacle and the temple, God’s glory was now personified in Jesus Christ. This presents us with a question. If Christ is our glory why do we glory in others? By showing favoritism, we exalt men and detract from Christ.
B. Inequity in the assembly (James 2:2-3).
1. (vs. 2). In this verse James begins to give an illustration of his command in the previous verse. He said “For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment.” James may be giving a hypothetical illustration, but he could also be stating something that had actually happened. James pictured two men who come into the “assembly.” The Greek word translated “assembly” can also be translated “synagogue.” Since these were early Jewish Christians, they may still have been worshipping in synagogues. The two men who enter are no doubt strangers, and the regular worshippers know nothing about them except what they see at that moment. The first one introduced is a man “with a gold ring, in goodly apparel.” The words “with a gold ring” literally mean “a gold fingered man” indicating that he could have had on more than one ring to show his status. The “goodly apparel” refers to fine clothes, or clothes that were openly brilliant and splendid. This man had all the marks of being wealthy. To the same service came “also a poor man in vile raiment.” This second man had no money and his clothing was “vile” or disgusting. It’s hard to imagine a greater difference in appearance than these two men.
2. (vs. 3). James continues his illustrations saying “And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool.” The congregation is faced with a moral test, and they fail it miserably. Quickly sizing up the rich man, someone in the assembly has “respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place.” Based simply on what they see the people give the rich man special attention and leads him to a choice seat. The poor man receives no such respect. Someone tells him to “Stand thou there, or sit here under my footstool.” The poor man is told to stand in a certain spot, or sit down on the floor. Both options given to the poor man are equally degrading. He may stand in an inconspicuous place where he can’t be seen, or sit on the floor by the footstool of the one speaking to him. It’s noteworthy that the one speaking to the poor man not only has a good seat, but a footstool as well. Yet he doesn’t even have the courtesy to let the poor man sit on the footstool! The poor man is unwelcome based on his appearance alone.
C. False judging (James 2:4). James now drives the lesson home by asking a question that expects a positive answer---an answer that will condemn his readers’ actions. He asked “Are ye not then partial in yourselves, and are become judges of evil thoughts?” James was saying that when we are “partial” or showing favoritism, we also “become judges of evil thoughts.” In other words, those making distinctions between rich and poor in their midst, have set themselves up as critics who pass judgment on the basis of unjust reasoning---outward appearances. No doubt they reason that the rich can add wealth and prestige to their church, but the poor can’t. As a result they treat them differently. This is unjust! Christ receives all people equally, but the ones James is writing to are unwilling to do the same. Note: It’s easy for us to see the injustice of what James’s readers did. But we are prone to the same sin. Wealth is not the only criterion by which modern churches make unjust distinctions. Discrimination is just as often on the basis of education, age, race, nationality, gender, or marital status. God only makes spiritual distinctions, and by these we must be bound. But all other distinctions have no place in the church.
IV. RICH POVERTY (James 2:5-7)
A. The blessing of the believing poor (James 2:5). Now James says to his readers, “Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?” James called on his readers to “hearken” or to listen and pay attention. As his “beloved brethren” they had his affection. With a question that required an affirmative answer, James challenged his readers to think. First, he asked “Hath not God chosen the poor of this world rich in faith?” There is some mystery surrounding God’s choice of the poor, for Scripture does not teach that He chooses people on the basis of social class. But it is true that a higher number of poor than rich are believers (see Matthew 19:23-24; I Corinthians 1:26-29). Ironically, the “poor of this world,” meaning those who are poor by man’s standards, are often “rich in faith” or filled with faith. Their very poverty drives them to trust God more deeply. The rich man has no need to question how his bills will get paid or where he will get his next meal. The poor man however, has to learn to depend on God. The poor man trusts that God will supply his needs. Even though he doesn’t know how or when, he still believes. The poor who are “rich in faith” are the ones who have become “heirs of the kingdom which he (God) hath promised to them that love him.” Their rich faith is accompanied by pure love for their Redeemer, and He honors them with an eternal inheritance (see Luke 6:20-23). We should be mindful that not all poor people gain this inheritance, and not all rich people will miss it. However, the poor are more likely to have the faith and love to enter God’s kingdom, while the rich have a tendency to rely on themselves, making it much more difficult to honor God.
B. The behavior of the unbelieving rich (James 2:6-7).
1. (vs. 6). In this verse James argues that impartiality is not only unjust, but also illogical. He said “But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?” If James’ readers realized that God chooses the poor of this world who are rich in faith, then it would be illogical to dishonor the poor. This is the meaning of “ye have despised the poor.” It is even more illogical to honor the rich because James asked “Do not rich men oppress you, and draw you before the judgment seats?” This question points out two separate evils or sins. One is social oppression. The word for “oppress” is used in the Old Testament to show the exploitation of the poor (see Jeremiah 7:5-7; Amos 4:1-2). The second evil that the rich were guilty of was persecution of believers, here described as being brought “before the judgment seats.” How ironic it is that the people being honored in the assembly by believers were the same ones prosecuting them in court for their faith. It may be that some believers hoped that by flattering the rich, or those who were persecuting them, they could turn away their opposition. However, such thinking would be unworthy of Christ, and it is a technique that’s bound to fail.
2. (vs. 7). Here James asks another question to show how illogical it was to honor the rich. He asked “Do not they blaspheme that worthy name by the which ye are called?” This question makes it clear that the rich people that James’ readers were honoring were unbelievers. They were wealthy Jews who had rejected Jesus and were intent on exterminating His followers. The term “blaspheme” means to slander or to speak evil of someone. James said that the rich who were being honored were blaspheming, or slandering that “worthy name by the which ye are called.” Of course that name is Jesus, the name by which we are all called to be Christians. Since the very One who gave meaning to his readers’ faith was being blasphemed, it made no sense to James that they honored those who were doing it. It should make no sense to us either.
V. LAW-KEEPING LOVE (James 2:8-13)
A. The proper interpretation of the law (James 2:8). Here James wrote “If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well.” Although many of James’ readers were showing favoritism to the rich just because they were rich, in this verse James indicates that it is also possible that some people honored the rich out of sheer love for their neighbor. In this case they would be fulfilling “the royal law according to the scripture.” This is a reference to the latter part of Leviticus 19:18, which is “Thou shalt love thy neighbour as thyself.” James referred to this part of the law as “the royal law.” It might be called this for at least two reasons. First, it was emphasized by Jesus, the King of kings (see Matthew 22:36-40; Mark 12:28-31). Second, it is a law above all others with regard to human relationships. Paul told the Romans that one who loved his neighbor was fulfilling the entire law relating to one’s fellow man. He wrote that “Love worketh no ill to his neighbor: therefore love is the fulfilling of the law” (see Romans 13:10).
B. Transgressors (James 2:9-10).
1. (vs. 9). James goes on to say “But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.” The phrase, “have respect to persons” means to show favoritism. James is saying that if we are respecters of persons, or showing favoritism, we “commit sin” because we are “convinced (convicted) of the law as transgressors.” In other words, we are convicted by the royal law of love and become “transgressors” of that law. The word “transgressors” refers to lawbreakers, those who deliberately cross over a prescribed boundary or limit. That person knows the boundary or limit, but defies it anyway. In this case he or she ignores the law’s prohibition against partiality (see Leviticus 19:15; Deuteronomy 1:17; 16:19); so the royal law testifies that the person is a transgressor or law breaker.
2. (vs. 10). In this verse, James forms a conclusion saying “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.” The law is God’s moral standard. As such, it must be taken as a whole, not in parts. Being very good in one area of morality does not compensate for falling short in another area. Someone might argue that showing partiality is only a small breach of the law. But James answered saying that even if a person keeps “the whole law” or all of God’s Word, but breaks just “one point” he is guilty of breaking all the law. Obedience to many laws cannot atone for breaking one law.
C. Priorities (James 2:11). To further prove his point, James said “For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.” James declared that the reason why breaking one law is the same as breaking them all is because all of it comes from One Lawgiver. To disobey any part of it is to violate His will and reject His lordship. James declared that the One who said “Do not commit adultery, said also, Do not kill.” Since the same God who forbade adultery also forbade murder, if a person commits murder but not adultery, he or she is still a “transgressor of the law.” Therefore, whoever commits one sin, but not the other is still guilty, because he or she has crossed the boundaries set by God Himself.
D. The law of liberty (James 2:12-13).
1. (vs. 12). In this verse James said “So speak ye, and so do, as they that shall be judged by the law of liberty.” The phrase “So speak ye, and so do” means that our words and our actions should pass the scrutiny of being “judged by the law of liberty.” The “law of liberty” refers to all of God’s Word, especially the gospel message which brings liberty to those who receive Christ (see John 8:32). When believers stand before the judgment seat of Christ, our words and actions will be judged by the Holy Scriptures (see II Corinthians 5:10).
2. (vs. 13). In our final verse, James says that two outcomes of God’s judgment are possible. He wrote “ For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.” The first outcome of judgment is that the one who passes judgment on another without showing mercy will receive no mercy when he or she is judged. “Mercy” is pity or compassion for someone who is in misery. As Jesus pointed out, those who show mercy will themselves “obtain mercy” (see Matthew 5:7). The point is that anyone who has lived a merciless life has placed themselves outside God’s mercy. The second outcome of judgment is that “mercy rejoiceth against judgment.” This is a picture of mercy glorying in its triumph over condemnation at the judgment. The point James is making here is that the one who has received mercy in Christ (see Ephesians 2:4-5) and then practiced it toward others will be victorious at the judgment. They will have no need to fear (I John 4:17-18).
VI. Conclusion. The image of Christ becomes apparent in a Christian community in which everyone is treated with equal respect and compassion. That image becomes obscured in a fellowship where such factors as wealth or poverty affect the way members are treated. As Christians, we should not patronize the rich or discriminate against the poor. In Christ, believers are on equal footing regardless of such factors as race, culture, and economic status. In this week’s lesson, James teaches that showing partiality on the basis of external appearances is a serious matter to God. He receives all who come to Him through faith in Jesus Christ. Can we do any less?
Lesson: James 2:1-13
Golden Text: “If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well” (James 2:8).
INTRODUCTION. Have you ever noticed that it takes only a couple of seconds to form an impression of a person and twenty years to change that impression? We all tend to quickly take a look, examine our feelings, and come up with an evaluation. Judging and showing partiality are major problems with all people, and especially with believers. Living in God’s kingdom requires that believers make some major adjustments in the way they treat others. Too often we give in to worldly pressure to value people according to wealth and rank. Churches forsake poor neighborhoods, shun persons from unsavory backgrounds, and refuse to condemn sins of greed and injustice. This is why James had to give the instruction found in this week’s lesson.
BACKGROUND FOR THE LESSON. In this week’s lesson, James addresses what appears to be a very specific problem among the Jewish Christians living outside the land of Israel, due to the Diaspora or scattering of the Jews. The problem that James was addressing occurred when these believers met in their gatherings or worship services. It was a severe problem---the showing of partiality or favoritism. James’ words in our text seem to be rooted in the laws of Exodus that were against all partiality in judgment. No one was to be partial toward the poor or against the poor (see Exodus 23:3, 6). Therefore, James made the startling statement that opens our lesson.
III. UNLOVING PARTIALITY (James 2:1-4)
A. Faith and partiality (James 2:1). The startling statement that James begins with was “My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.” This statement was startling because in the Greek this verse reads “My brethren, do not with respect of persons have the faith.” In other words, James was saying that we are not demonstrating faith in our Lord Jesus Christ if we show “respect of persons” or favoritism. This is the sin that James is condemning. The words “respect of persons” literally means “receiving of faces” or to “look at a person’s face.” The idea is that the focus is on what the person looks like instead of the person, resulting in an uninformed judgment. To have “respect of persons” really means giving more respect to one person than another because of outward appearance alone. When James said “have not the faith of our Lord Jesus Christ” he was appealing to his readers not to allow their faith in Christ to be contaminated by acts of favoritism. Such acts are inconsistent with faith in our Lord Jesus Christ, because He never showed partiality. Jesus is also described as “the Lord of glory” because just as God’s glory was seen visibly by His people in the tabernacle and the temple, God’s glory was now personified in Jesus Christ. This presents us with a question. If Christ is our glory why do we glory in others? By showing favoritism, we exalt men and detract from Christ.
B. Inequity in the assembly (James 2:2-3).
1. (vs. 2). In this verse James begins to give an illustration of his command in the previous verse. He said “For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment.” James may be giving a hypothetical illustration, but he could also be stating something that had actually happened. James pictured two men who come into the “assembly.” The Greek word translated “assembly” can also be translated “synagogue.” Since these were early Jewish Christians, they may still have been worshipping in synagogues. The two men who enter are no doubt strangers, and the regular worshippers know nothing about them except what they see at that moment. The first one introduced is a man “with a gold ring, in goodly apparel.” The words “with a gold ring” literally mean “a gold fingered man” indicating that he could have had on more than one ring to show his status. The “goodly apparel” refers to fine clothes, or clothes that were openly brilliant and splendid. This man had all the marks of being wealthy. To the same service came “also a poor man in vile raiment.” This second man had no money and his clothing was “vile” or disgusting. It’s hard to imagine a greater difference in appearance than these two men.
2. (vs. 3). James continues his illustrations saying “And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool.” The congregation is faced with a moral test, and they fail it miserably. Quickly sizing up the rich man, someone in the assembly has “respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place.” Based simply on what they see the people give the rich man special attention and leads him to a choice seat. The poor man receives no such respect. Someone tells him to “Stand thou there, or sit here under my footstool.” The poor man is told to stand in a certain spot, or sit down on the floor. Both options given to the poor man are equally degrading. He may stand in an inconspicuous place where he can’t be seen, or sit on the floor by the footstool of the one speaking to him. It’s noteworthy that the one speaking to the poor man not only has a good seat, but a footstool as well. Yet he doesn’t even have the courtesy to let the poor man sit on the footstool! The poor man is unwelcome based on his appearance alone.
C. False judging (James 2:4). James now drives the lesson home by asking a question that expects a positive answer---an answer that will condemn his readers’ actions. He asked “Are ye not then partial in yourselves, and are become judges of evil thoughts?” James was saying that when we are “partial” or showing favoritism, we also “become judges of evil thoughts.” In other words, those making distinctions between rich and poor in their midst, have set themselves up as critics who pass judgment on the basis of unjust reasoning---outward appearances. No doubt they reason that the rich can add wealth and prestige to their church, but the poor can’t. As a result they treat them differently. This is unjust! Christ receives all people equally, but the ones James is writing to are unwilling to do the same. Note: It’s easy for us to see the injustice of what James’s readers did. But we are prone to the same sin. Wealth is not the only criterion by which modern churches make unjust distinctions. Discrimination is just as often on the basis of education, age, race, nationality, gender, or marital status. God only makes spiritual distinctions, and by these we must be bound. But all other distinctions have no place in the church.
IV. RICH POVERTY (James 2:5-7)
A. The blessing of the believing poor (James 2:5). Now James says to his readers, “Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?” James called on his readers to “hearken” or to listen and pay attention. As his “beloved brethren” they had his affection. With a question that required an affirmative answer, James challenged his readers to think. First, he asked “Hath not God chosen the poor of this world rich in faith?” There is some mystery surrounding God’s choice of the poor, for Scripture does not teach that He chooses people on the basis of social class. But it is true that a higher number of poor than rich are believers (see Matthew 19:23-24; I Corinthians 1:26-29). Ironically, the “poor of this world,” meaning those who are poor by man’s standards, are often “rich in faith” or filled with faith. Their very poverty drives them to trust God more deeply. The rich man has no need to question how his bills will get paid or where he will get his next meal. The poor man however, has to learn to depend on God. The poor man trusts that God will supply his needs. Even though he doesn’t know how or when, he still believes. The poor who are “rich in faith” are the ones who have become “heirs of the kingdom which he (God) hath promised to them that love him.” Their rich faith is accompanied by pure love for their Redeemer, and He honors them with an eternal inheritance (see Luke 6:20-23). We should be mindful that not all poor people gain this inheritance, and not all rich people will miss it. However, the poor are more likely to have the faith and love to enter God’s kingdom, while the rich have a tendency to rely on themselves, making it much more difficult to honor God.
B. The behavior of the unbelieving rich (James 2:6-7).
1. (vs. 6). In this verse James argues that impartiality is not only unjust, but also illogical. He said “But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?” If James’ readers realized that God chooses the poor of this world who are rich in faith, then it would be illogical to dishonor the poor. This is the meaning of “ye have despised the poor.” It is even more illogical to honor the rich because James asked “Do not rich men oppress you, and draw you before the judgment seats?” This question points out two separate evils or sins. One is social oppression. The word for “oppress” is used in the Old Testament to show the exploitation of the poor (see Jeremiah 7:5-7; Amos 4:1-2). The second evil that the rich were guilty of was persecution of believers, here described as being brought “before the judgment seats.” How ironic it is that the people being honored in the assembly by believers were the same ones prosecuting them in court for their faith. It may be that some believers hoped that by flattering the rich, or those who were persecuting them, they could turn away their opposition. However, such thinking would be unworthy of Christ, and it is a technique that’s bound to fail.
2. (vs. 7). Here James asks another question to show how illogical it was to honor the rich. He asked “Do not they blaspheme that worthy name by the which ye are called?” This question makes it clear that the rich people that James’ readers were honoring were unbelievers. They were wealthy Jews who had rejected Jesus and were intent on exterminating His followers. The term “blaspheme” means to slander or to speak evil of someone. James said that the rich who were being honored were blaspheming, or slandering that “worthy name by the which ye are called.” Of course that name is Jesus, the name by which we are all called to be Christians. Since the very One who gave meaning to his readers’ faith was being blasphemed, it made no sense to James that they honored those who were doing it. It should make no sense to us either.
V. LAW-KEEPING LOVE (James 2:8-13)
A. The proper interpretation of the law (James 2:8). Here James wrote “If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well.” Although many of James’ readers were showing favoritism to the rich just because they were rich, in this verse James indicates that it is also possible that some people honored the rich out of sheer love for their neighbor. In this case they would be fulfilling “the royal law according to the scripture.” This is a reference to the latter part of Leviticus 19:18, which is “Thou shalt love thy neighbour as thyself.” James referred to this part of the law as “the royal law.” It might be called this for at least two reasons. First, it was emphasized by Jesus, the King of kings (see Matthew 22:36-40; Mark 12:28-31). Second, it is a law above all others with regard to human relationships. Paul told the Romans that one who loved his neighbor was fulfilling the entire law relating to one’s fellow man. He wrote that “Love worketh no ill to his neighbor: therefore love is the fulfilling of the law” (see Romans 13:10).
B. Transgressors (James 2:9-10).
1. (vs. 9). James goes on to say “But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.” The phrase, “have respect to persons” means to show favoritism. James is saying that if we are respecters of persons, or showing favoritism, we “commit sin” because we are “convinced (convicted) of the law as transgressors.” In other words, we are convicted by the royal law of love and become “transgressors” of that law. The word “transgressors” refers to lawbreakers, those who deliberately cross over a prescribed boundary or limit. That person knows the boundary or limit, but defies it anyway. In this case he or she ignores the law’s prohibition against partiality (see Leviticus 19:15; Deuteronomy 1:17; 16:19); so the royal law testifies that the person is a transgressor or law breaker.
2. (vs. 10). In this verse, James forms a conclusion saying “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.” The law is God’s moral standard. As such, it must be taken as a whole, not in parts. Being very good in one area of morality does not compensate for falling short in another area. Someone might argue that showing partiality is only a small breach of the law. But James answered saying that even if a person keeps “the whole law” or all of God’s Word, but breaks just “one point” he is guilty of breaking all the law. Obedience to many laws cannot atone for breaking one law.
C. Priorities (James 2:11). To further prove his point, James said “For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.” James declared that the reason why breaking one law is the same as breaking them all is because all of it comes from One Lawgiver. To disobey any part of it is to violate His will and reject His lordship. James declared that the One who said “Do not commit adultery, said also, Do not kill.” Since the same God who forbade adultery also forbade murder, if a person commits murder but not adultery, he or she is still a “transgressor of the law.” Therefore, whoever commits one sin, but not the other is still guilty, because he or she has crossed the boundaries set by God Himself.
D. The law of liberty (James 2:12-13).
1. (vs. 12). In this verse James said “So speak ye, and so do, as they that shall be judged by the law of liberty.” The phrase “So speak ye, and so do” means that our words and our actions should pass the scrutiny of being “judged by the law of liberty.” The “law of liberty” refers to all of God’s Word, especially the gospel message which brings liberty to those who receive Christ (see John 8:32). When believers stand before the judgment seat of Christ, our words and actions will be judged by the Holy Scriptures (see II Corinthians 5:10).
2. (vs. 13). In our final verse, James says that two outcomes of God’s judgment are possible. He wrote “ For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.” The first outcome of judgment is that the one who passes judgment on another without showing mercy will receive no mercy when he or she is judged. “Mercy” is pity or compassion for someone who is in misery. As Jesus pointed out, those who show mercy will themselves “obtain mercy” (see Matthew 5:7). The point is that anyone who has lived a merciless life has placed themselves outside God’s mercy. The second outcome of judgment is that “mercy rejoiceth against judgment.” This is a picture of mercy glorying in its triumph over condemnation at the judgment. The point James is making here is that the one who has received mercy in Christ (see Ephesians 2:4-5) and then practiced it toward others will be victorious at the judgment. They will have no need to fear (I John 4:17-18).
VI. Conclusion. The image of Christ becomes apparent in a Christian community in which everyone is treated with equal respect and compassion. That image becomes obscured in a fellowship where such factors as wealth or poverty affect the way members are treated. As Christians, we should not patronize the rich or discriminate against the poor. In Christ, believers are on equal footing regardless of such factors as race, culture, and economic status. In this week’s lesson, James teaches that showing partiality on the basis of external appearances is a serious matter to God. He receives all who come to Him through faith in Jesus Christ. Can we do any less?
Saturday, February 1, 2014
Hear and Do the Word
Sunday School Lesson
Lesson: James 1:19-27
Golden Text: “But be ye doers of the word, and not hearers only, deceiving your own selves” (James 1:22).
INTRODUCTION. As we begin the last quarter of our study, we will focus on the writings of the Apostle James, the Lord’s brother (see Matthew 13:55; Galatians 1:19). James’ writings teach us how to add practical and everyday dimensions to our faith. This lesson, as well as others, will show us the very crucial importance of validating our faith and beliefs by our daily actions so that they become credible before God and man. People will not follow our Lord Jesus if they don’t see His Christ-like nature in each of us. In our first lesson, James stresses the importance of active faith by being doers of the Word.
BACKGROUND FOR THE LESSON. Although James was the brother of Jesus, he didn’t believe in Him before the resurrection (see John 7:5). However, it appears that James was converted by the risen Christ (see I Corinthians 15:7). As head of the early Christian church at Jerusalem, James had great authority (see Acts 12:17; 15:13-29; 21:17-18). His letter is addressed to “the twelve tribes which are scattered abroad” (see James 1:1). This is a description of Christian Jews dispersed or scattered throughout the Roman Empire. James saw himself as “a servant of God and of the Lord Jesus Christ” (see James 1:1). His readers, who were early Jewish believers had been dispersed and were undergoing various kinds of hardships (see James 1:1-2). They were being persecuted and as a result were in physical and financial distress. However, we should note that oppressed people are not necessarily good people. These readers could not use their hardships as excuses for sin. James told them that as followers of Christ, they must reflect His image in the details of everyday life. Their trials should be occasions for spiritual growth (see James 1:2-12) not temptations to do evil (see James 1:13-16). This would be possible if they cultivated a proper relationship with God’s Word. James assured his readers that God gives only good gifts. All that comes from God is “good” and “perfect” (see James 1:17). Leading into our lesson text, James singled out God’s best gift---eternal life---saying that God “of his own will begat he us with the word of truth (the gospel message)” (see James 1:18). The word “begat” means to “bring forth” indicating that God has brought forth all believers to eternal life by His own will. This is where our lesson begins.
III. THE SPEECH OF THE SAVED (James 1:19-21)
A. The conversation of the redeemed (James 1:19). Our lesson text begins with “Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath.” The word “Wherefore” connects this verse to verse 18. Those who have accepted God’s gift of eternal life after being brought forth as a “kind of firstfruits of his (God’s) creatures” (see James 1:18) have become “beloved brethren.” As such we should display a change in life giving up our former behavior and patterns which includes a reluctance to receive instruction. To counter this behavior, James told his readers to do three things. First they were to “be swift to hear.” This is one of the best pieces of wisdom we can apply to our conversation. Redeemed people can and should hear more than they say. The term “hear” implies more than just listening to oral instruction. It includes receiving it with interest and concern. Unfortunately, Jewish believers who already knew the law sometimes tended to become self-righteous and refuse to listen to anything beyond what they already knew. Indeed, many spoke when they should have been hearing. This led James to tell his readers that they also needed to be “slow to speak.” Quick, shallow answers to people’s problems come from those who are overly eager to speak. Sometimes we are so busy giving our own opinions that we cannot hear God speak. Then our words become worthless, or worse harmful to others. Listening attentively and thinking before speaking (hearing) is always wise advice. The third thing James cautioned his readers to do is to be “slow to wrath.” In other words don’t be so quick to become hostile. In the Bible, wrath is not just the heat of anger, but a settled attitude of hostility. Christians then as now, were prone to get into passionate theological debates. They allowed strong convictions and overactive tongues to lead them into personal animosity. Those who disagreed with them became enemies. Being “slow to wrath” keeps many conversations from turning into hostility and resentment.
B. Destructive anger (James 1:20). James continues the previous verse here saying “For the wrath of man worketh not the righteousness of God.” The word “For” leads us into the reason why Christians must be slow to anger. James says it’s because man’s anger does not promote God’s righteousness. The one who is angry assumes the right to judge others, to pronounce sentence, and to cause some kind of hurt. Man’s anger divides people, making love difficult or impossible. Even aggravation for some people can turn into violent action. On the other hand, God’s righteousness heals people and promotes love and mercy. Since we are those who have received the “word of truth” (see James 1:18), we should seek “the righteousness (goodness) of God” and not the wrath of man.
C. The engrafted commandments (James 1:21). This verse says “Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.” The word “Wherefore” directs us back to the previous verse advising believers to seek God’s righteousness. If we seek God’s righteousness or goodness, we will “lay apart all filthiness and superfluity of naughtiness.” The word “filthiness” is often associated with sexual sin, but James applies it here to angry and selfish conversation. He also describes angry language as “superfluity of naughtiness.” This simply means unnecessary mischief. When we choose to use conversation just to promote ourselves, to disdain others, to create division, or to assert ourselves instead of listening to others, we are being filthy and vain. As we put aside angry resistance, James said we should “receive with meekness the engrafted word.” The word “receive” speaks of a positive welcome for the Word as an active force in our lives. The word also implies a decisive act of reception of God’s Word. James calls God’s Word “the engrafted word” because it has been implanted within us. This description pictures the Word as taking root in our lives. God’s Word has already taken root in our lives by bringing us rebirth, but we are also to welcome it as God’s means for our spiritual growth. The “engrafted” or implanted Word of God is also fully “able to save your souls.” The idea here is that salvation is the whole process by which God delivers someone from sin---its penalty, its power, and eventually its presence. God’s Word is essential to our maturity in the faith we have embraced.
IV. THE LAW KEEPING OF THE BLESSED (James 1:22-25)
A. The danger of being a hearer only (James 1:22). As important as it is to receive or hear the Word, James also wrote “But be ye doers of the word, and not hearers only, deceiving your own selves.” James admonished his readers to be “doers of the word, and not hearers only.” James’ readers came from a culture that took pride in having heard Scriptures read in the synagogue every Sabbath. However, too often reading was not accompanied by obedience which is a common failure of present day Christians as well. As “doers of the word” we are to become habitually obedient to it. If we are “hearers only” James says that we are “deceiving your own selves.” Anyone who remains a mere hearer is guilty of the worst kind of deception---deceiving him or herself. The verb James uses for “deceiving” implies deluding oneself by faulty reasoning. The hearer falsely assumes that hearing the Word is enough to please God. Note: Every Scripture is a word from God, so there are many specific words of God that address many topics. The idea of the Word includes all of Jesus’ teaching, not just the words He spoke, but also the words taught by His disciples. The teachings of the Old Testament as well as the teachings of Jesus and the apostles are all part of the Word. Jesus criticized many religious leaders in His day for studying the words of God but not keeping them. Some used clever interpretations to excuse disobeying God’s Word (see Matthew 15:3-6). Yet Jesus said His mother and brothers are those who both hear and obey the Word (see Luke 8:21). The commandments of God, when properly interpreted, are good for us. Ignoring them is deceiving ourselves about our standing with God and our own spiritual health. If we conclude that we can be content with simply hearing the Word we are living in self-deception. God’s will is that we should change and be like Him in love and goodness. God requires far more than just being good listeners. He wants to see faith in action.
B. The illustration of the forgetful hearer (James 1:23-24).
1. (vs. 23). James goes on to say “For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass.” James now shows how inadequate it is to only be “a hearer of the word, and not a doer.” Those who hear the word and fail to put it into practice are shown by James as being “like unto a man beholding his natural face in a glass.” The “glass” refers to an ancient mirror, which was usually made of polished bronze. It is analogous to God’s Word which reveals what a person is like. The “hearer” is like one who looks in the mirror at his appearance, pausing long enough to get an accurate image. He sees “his natural face” which literally means “the face of his birth.” Again, remember that the “glass” represents God’s Word in this illustration.
2. (vs. 24). Continuing his illustration of one looking into a mirror, James said “For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.” In the phrase “For he beholdeth himself,” James implied that the mirror revealed something that needed improvement or correction. It may be a blemish, or pimple, or just the need for a shave. Whatever the flaw was that the person saw needed to be corrected before he left the mirror. Yet this person “goeth his way, and straightway forgetteth what manner of man he was.” In other words he goes on his way immediately, forgetting what he looked like. He does this either because he does not see any flaw, or because he doesn’t consider the flaw important enough to be changed or corrected. Those who only hear God’s Word without practicing it are like that man looking in the mirror. Of course, mirrors can only show us the flaws, but cannot remove them. Likewise, God’s Word reveals what we are and what we need to do, but it is only when the Word is applied to the heart and life that change can take place. Looking into a mirror or into the Word of God is a waste of time unless we act upon what we see there. Note: When we look into the words of God we find that we are to be like God. Being created in His image, we are to be holy as He is holy (see Leviticus 19:2; I Peter 1:15). When we look at the life and teachings of Jesus, we see that we are called to imitate Him (see Matthew 10:25). Therefore, the Scriptures are like a mirror showing us what we are supposed to be. The only way to be more like God is to fully act on the truths we learn. James’ mirror illustration, simply put, is like the person who hears the Word proclaimed or preached, but then goes home and forgets it. It has not penetrated deeply enough to touch his desire to correct any flaws in his life.
C. The condition of the faithful doer of God’s Word (James 1:25). Unlike the hearer only who is illustrated by the person looking in a mirror, James here writes “But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.” The doer of the Word has a different attitude toward God’s Word because he “looketh into the perfect law of liberty.” The verb “looketh” pictures a person stooping down and intently looking at himself in the mirror. The words “and continueth therein” makes it clear that he examines himself for some time. He is not content with what he sees. He looks for hidden flaws. The mirror into which the man looks is the “perfect law of liberty” which refers to God’s Word, the Scriptures. Some think that James is referring to Jesus’ teaching on love, and called this way of interpreting the Law of love the “law of liberty.” However, in the context of our lesson, the focus is on the entire Word of God, not just on love. For sure, the Word of God is the “perfect law of liberty.” It’s perfect in the sense that it is complete, which is one of the primary meanings of the word translated “perfect” in the New Testament. God’s Word is a law in that it governs our lives and reveals how we can serve God. Unlike the Mosaic Law which was seen as a yoke or burden (see Acts 15:10; Galatians 5:1), the gospel brings liberty to those who receive Christ (see John 8:31-32; 17:17). The person who looks into God’s Word and is “a doer of the work” and not a “forgetful hearer… shall be blessed in his deed.” Only those who have an active faith and are obedient to what they see in God’s Word can expect to be blessed in what they do (see Psalms 19:7-11).
V. THE RELIGION OF THE UNDEFILED (James 1:26-27)
A. Vain religion (James 1:26). Now James writes “If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain.” To further show the difference between a hearer of God’s Word and a doer, James indicates that the hearer is like “any man among you (that) seem(s) to be religious.” The word translated “religious” signifies the outward show of religion, especially the ceremonial service of religion. A “religious” man is known for church attendance, prayers, giving, and hearing sermons. Although these things may be commendable, the man that James calls religious has a problem: he “bridleth not his tongue.” In other words, he can’t control his tongue. His tongue is like an untamed horse that goes wherever it pleases. His tongue may produce gossip, profanity, filthiness, sarcasm, or foolishness. Therefore, this religious man “deceiveth his own heart” meaning he deceives himself, but probably no one else! He thinks his external observances are all that God requires. But God considers speech an important gauge of a person’s spiritual condition. Until he has allowed the Word to do an inward work in him to control his speech, his religion is “vain” or useless and hypocritical. His religion does nothing for him and does not gain the favor of God. Many aspects of a person can be controlled rather easily. However, the tongue is difficult to control for our words often reveal our emotions and attitudes. It’s hard to fake a good attitude. Therefore, a person with “vain” or hypocritical religion will often be exposed by unloving words.
B. Pure religion (James 1:27). In this verse, James describes the opposite of vain religion that he just mentioned. He said “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” James tells us that “Pure religion” is “undefiled before God.” In other words, it is not hypocritical. “Pure religion” is manifested both outwardly and inwardly. The outward manifestation is “To visit the fatherless and widows in their affliction.” The word for “visit” means to come to someone with help, not just to stop by for a social visit (see Genesis 50:24; Psalms 106:4; Jeremiah 15:15; 27:22; 29:10; Matthew 25:36). In the ancient world, both orphans and widows were often left destitute and subject to unscrupulous people who took advantage of them. The Mosaic Law singled out orphans and widows for special care (see Exodus 22:22; Deuteronomy 27:19). Their “affliction” consisted of loneliness, lack of support, and exploitation by unscrupulous men. Jesus’ care for widows and children is reflected in the Gospels (see Mark 12:42; Luke 18:3-7; Matthew 15: 25-26; 18:2-6; 19:13-15; Mark 7:27; 9:36-37; 10:13-16). Jesus said that the highest form of service is to those who cannot repay (see Luke 14:14). The internal manifestation of “pure religion” is to keep oneself “unspotted from the world.” This means to live a holy or sanctified life by keeping oneself from being polluted by the world. Christians must have a distinctive lifestyle that sets them apart from this evil world. Even though unsaved people may not live morally upright lives, they will certainly notice when professing believers are either immoral or dishonest. Of course James was not saying that these are the only things that reveal “pure religion,” but they are certainly representative of traits that show or demonstrate that Christ is reigning in our hearts. Note: Humanitarian concern for the needy will do little to glorify God if one’s personal behavior is impure or corrupt. Doers of the Word are faithful in both caring for the needy and living a clean life.
VI. Conclusion. James has presented to us areas where difficult but often necessary changes need to be made. To be willing to listen to others, to be cautious and courteous in speech, to obey the dictates and principles in God’s Word, and to be a helper of the poor, and needy---all this needs more attention than many people give. When Jesus lived on earth, He showed great compassion for the needy multitude. It was said of Him, “He hath done all things well” (see Mark 7:37). As both hearers and doers of the Word, we will follow His example. With the Holy Spirit’s power we too will do all things well.
Lesson: James 1:19-27
Golden Text: “But be ye doers of the word, and not hearers only, deceiving your own selves” (James 1:22).
INTRODUCTION. As we begin the last quarter of our study, we will focus on the writings of the Apostle James, the Lord’s brother (see Matthew 13:55; Galatians 1:19). James’ writings teach us how to add practical and everyday dimensions to our faith. This lesson, as well as others, will show us the very crucial importance of validating our faith and beliefs by our daily actions so that they become credible before God and man. People will not follow our Lord Jesus if they don’t see His Christ-like nature in each of us. In our first lesson, James stresses the importance of active faith by being doers of the Word.
BACKGROUND FOR THE LESSON. Although James was the brother of Jesus, he didn’t believe in Him before the resurrection (see John 7:5). However, it appears that James was converted by the risen Christ (see I Corinthians 15:7). As head of the early Christian church at Jerusalem, James had great authority (see Acts 12:17; 15:13-29; 21:17-18). His letter is addressed to “the twelve tribes which are scattered abroad” (see James 1:1). This is a description of Christian Jews dispersed or scattered throughout the Roman Empire. James saw himself as “a servant of God and of the Lord Jesus Christ” (see James 1:1). His readers, who were early Jewish believers had been dispersed and were undergoing various kinds of hardships (see James 1:1-2). They were being persecuted and as a result were in physical and financial distress. However, we should note that oppressed people are not necessarily good people. These readers could not use their hardships as excuses for sin. James told them that as followers of Christ, they must reflect His image in the details of everyday life. Their trials should be occasions for spiritual growth (see James 1:2-12) not temptations to do evil (see James 1:13-16). This would be possible if they cultivated a proper relationship with God’s Word. James assured his readers that God gives only good gifts. All that comes from God is “good” and “perfect” (see James 1:17). Leading into our lesson text, James singled out God’s best gift---eternal life---saying that God “of his own will begat he us with the word of truth (the gospel message)” (see James 1:18). The word “begat” means to “bring forth” indicating that God has brought forth all believers to eternal life by His own will. This is where our lesson begins.
III. THE SPEECH OF THE SAVED (James 1:19-21)
A. The conversation of the redeemed (James 1:19). Our lesson text begins with “Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath.” The word “Wherefore” connects this verse to verse 18. Those who have accepted God’s gift of eternal life after being brought forth as a “kind of firstfruits of his (God’s) creatures” (see James 1:18) have become “beloved brethren.” As such we should display a change in life giving up our former behavior and patterns which includes a reluctance to receive instruction. To counter this behavior, James told his readers to do three things. First they were to “be swift to hear.” This is one of the best pieces of wisdom we can apply to our conversation. Redeemed people can and should hear more than they say. The term “hear” implies more than just listening to oral instruction. It includes receiving it with interest and concern. Unfortunately, Jewish believers who already knew the law sometimes tended to become self-righteous and refuse to listen to anything beyond what they already knew. Indeed, many spoke when they should have been hearing. This led James to tell his readers that they also needed to be “slow to speak.” Quick, shallow answers to people’s problems come from those who are overly eager to speak. Sometimes we are so busy giving our own opinions that we cannot hear God speak. Then our words become worthless, or worse harmful to others. Listening attentively and thinking before speaking (hearing) is always wise advice. The third thing James cautioned his readers to do is to be “slow to wrath.” In other words don’t be so quick to become hostile. In the Bible, wrath is not just the heat of anger, but a settled attitude of hostility. Christians then as now, were prone to get into passionate theological debates. They allowed strong convictions and overactive tongues to lead them into personal animosity. Those who disagreed with them became enemies. Being “slow to wrath” keeps many conversations from turning into hostility and resentment.
B. Destructive anger (James 1:20). James continues the previous verse here saying “For the wrath of man worketh not the righteousness of God.” The word “For” leads us into the reason why Christians must be slow to anger. James says it’s because man’s anger does not promote God’s righteousness. The one who is angry assumes the right to judge others, to pronounce sentence, and to cause some kind of hurt. Man’s anger divides people, making love difficult or impossible. Even aggravation for some people can turn into violent action. On the other hand, God’s righteousness heals people and promotes love and mercy. Since we are those who have received the “word of truth” (see James 1:18), we should seek “the righteousness (goodness) of God” and not the wrath of man.
C. The engrafted commandments (James 1:21). This verse says “Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.” The word “Wherefore” directs us back to the previous verse advising believers to seek God’s righteousness. If we seek God’s righteousness or goodness, we will “lay apart all filthiness and superfluity of naughtiness.” The word “filthiness” is often associated with sexual sin, but James applies it here to angry and selfish conversation. He also describes angry language as “superfluity of naughtiness.” This simply means unnecessary mischief. When we choose to use conversation just to promote ourselves, to disdain others, to create division, or to assert ourselves instead of listening to others, we are being filthy and vain. As we put aside angry resistance, James said we should “receive with meekness the engrafted word.” The word “receive” speaks of a positive welcome for the Word as an active force in our lives. The word also implies a decisive act of reception of God’s Word. James calls God’s Word “the engrafted word” because it has been implanted within us. This description pictures the Word as taking root in our lives. God’s Word has already taken root in our lives by bringing us rebirth, but we are also to welcome it as God’s means for our spiritual growth. The “engrafted” or implanted Word of God is also fully “able to save your souls.” The idea here is that salvation is the whole process by which God delivers someone from sin---its penalty, its power, and eventually its presence. God’s Word is essential to our maturity in the faith we have embraced.
IV. THE LAW KEEPING OF THE BLESSED (James 1:22-25)
A. The danger of being a hearer only (James 1:22). As important as it is to receive or hear the Word, James also wrote “But be ye doers of the word, and not hearers only, deceiving your own selves.” James admonished his readers to be “doers of the word, and not hearers only.” James’ readers came from a culture that took pride in having heard Scriptures read in the synagogue every Sabbath. However, too often reading was not accompanied by obedience which is a common failure of present day Christians as well. As “doers of the word” we are to become habitually obedient to it. If we are “hearers only” James says that we are “deceiving your own selves.” Anyone who remains a mere hearer is guilty of the worst kind of deception---deceiving him or herself. The verb James uses for “deceiving” implies deluding oneself by faulty reasoning. The hearer falsely assumes that hearing the Word is enough to please God. Note: Every Scripture is a word from God, so there are many specific words of God that address many topics. The idea of the Word includes all of Jesus’ teaching, not just the words He spoke, but also the words taught by His disciples. The teachings of the Old Testament as well as the teachings of Jesus and the apostles are all part of the Word. Jesus criticized many religious leaders in His day for studying the words of God but not keeping them. Some used clever interpretations to excuse disobeying God’s Word (see Matthew 15:3-6). Yet Jesus said His mother and brothers are those who both hear and obey the Word (see Luke 8:21). The commandments of God, when properly interpreted, are good for us. Ignoring them is deceiving ourselves about our standing with God and our own spiritual health. If we conclude that we can be content with simply hearing the Word we are living in self-deception. God’s will is that we should change and be like Him in love and goodness. God requires far more than just being good listeners. He wants to see faith in action.
B. The illustration of the forgetful hearer (James 1:23-24).
1. (vs. 23). James goes on to say “For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass.” James now shows how inadequate it is to only be “a hearer of the word, and not a doer.” Those who hear the word and fail to put it into practice are shown by James as being “like unto a man beholding his natural face in a glass.” The “glass” refers to an ancient mirror, which was usually made of polished bronze. It is analogous to God’s Word which reveals what a person is like. The “hearer” is like one who looks in the mirror at his appearance, pausing long enough to get an accurate image. He sees “his natural face” which literally means “the face of his birth.” Again, remember that the “glass” represents God’s Word in this illustration.
2. (vs. 24). Continuing his illustration of one looking into a mirror, James said “For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.” In the phrase “For he beholdeth himself,” James implied that the mirror revealed something that needed improvement or correction. It may be a blemish, or pimple, or just the need for a shave. Whatever the flaw was that the person saw needed to be corrected before he left the mirror. Yet this person “goeth his way, and straightway forgetteth what manner of man he was.” In other words he goes on his way immediately, forgetting what he looked like. He does this either because he does not see any flaw, or because he doesn’t consider the flaw important enough to be changed or corrected. Those who only hear God’s Word without practicing it are like that man looking in the mirror. Of course, mirrors can only show us the flaws, but cannot remove them. Likewise, God’s Word reveals what we are and what we need to do, but it is only when the Word is applied to the heart and life that change can take place. Looking into a mirror or into the Word of God is a waste of time unless we act upon what we see there. Note: When we look into the words of God we find that we are to be like God. Being created in His image, we are to be holy as He is holy (see Leviticus 19:2; I Peter 1:15). When we look at the life and teachings of Jesus, we see that we are called to imitate Him (see Matthew 10:25). Therefore, the Scriptures are like a mirror showing us what we are supposed to be. The only way to be more like God is to fully act on the truths we learn. James’ mirror illustration, simply put, is like the person who hears the Word proclaimed or preached, but then goes home and forgets it. It has not penetrated deeply enough to touch his desire to correct any flaws in his life.
C. The condition of the faithful doer of God’s Word (James 1:25). Unlike the hearer only who is illustrated by the person looking in a mirror, James here writes “But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.” The doer of the Word has a different attitude toward God’s Word because he “looketh into the perfect law of liberty.” The verb “looketh” pictures a person stooping down and intently looking at himself in the mirror. The words “and continueth therein” makes it clear that he examines himself for some time. He is not content with what he sees. He looks for hidden flaws. The mirror into which the man looks is the “perfect law of liberty” which refers to God’s Word, the Scriptures. Some think that James is referring to Jesus’ teaching on love, and called this way of interpreting the Law of love the “law of liberty.” However, in the context of our lesson, the focus is on the entire Word of God, not just on love. For sure, the Word of God is the “perfect law of liberty.” It’s perfect in the sense that it is complete, which is one of the primary meanings of the word translated “perfect” in the New Testament. God’s Word is a law in that it governs our lives and reveals how we can serve God. Unlike the Mosaic Law which was seen as a yoke or burden (see Acts 15:10; Galatians 5:1), the gospel brings liberty to those who receive Christ (see John 8:31-32; 17:17). The person who looks into God’s Word and is “a doer of the work” and not a “forgetful hearer… shall be blessed in his deed.” Only those who have an active faith and are obedient to what they see in God’s Word can expect to be blessed in what they do (see Psalms 19:7-11).
V. THE RELIGION OF THE UNDEFILED (James 1:26-27)
A. Vain religion (James 1:26). Now James writes “If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain.” To further show the difference between a hearer of God’s Word and a doer, James indicates that the hearer is like “any man among you (that) seem(s) to be religious.” The word translated “religious” signifies the outward show of religion, especially the ceremonial service of religion. A “religious” man is known for church attendance, prayers, giving, and hearing sermons. Although these things may be commendable, the man that James calls religious has a problem: he “bridleth not his tongue.” In other words, he can’t control his tongue. His tongue is like an untamed horse that goes wherever it pleases. His tongue may produce gossip, profanity, filthiness, sarcasm, or foolishness. Therefore, this religious man “deceiveth his own heart” meaning he deceives himself, but probably no one else! He thinks his external observances are all that God requires. But God considers speech an important gauge of a person’s spiritual condition. Until he has allowed the Word to do an inward work in him to control his speech, his religion is “vain” or useless and hypocritical. His religion does nothing for him and does not gain the favor of God. Many aspects of a person can be controlled rather easily. However, the tongue is difficult to control for our words often reveal our emotions and attitudes. It’s hard to fake a good attitude. Therefore, a person with “vain” or hypocritical religion will often be exposed by unloving words.
B. Pure religion (James 1:27). In this verse, James describes the opposite of vain religion that he just mentioned. He said “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” James tells us that “Pure religion” is “undefiled before God.” In other words, it is not hypocritical. “Pure religion” is manifested both outwardly and inwardly. The outward manifestation is “To visit the fatherless and widows in their affliction.” The word for “visit” means to come to someone with help, not just to stop by for a social visit (see Genesis 50:24; Psalms 106:4; Jeremiah 15:15; 27:22; 29:10; Matthew 25:36). In the ancient world, both orphans and widows were often left destitute and subject to unscrupulous people who took advantage of them. The Mosaic Law singled out orphans and widows for special care (see Exodus 22:22; Deuteronomy 27:19). Their “affliction” consisted of loneliness, lack of support, and exploitation by unscrupulous men. Jesus’ care for widows and children is reflected in the Gospels (see Mark 12:42; Luke 18:3-7; Matthew 15: 25-26; 18:2-6; 19:13-15; Mark 7:27; 9:36-37; 10:13-16). Jesus said that the highest form of service is to those who cannot repay (see Luke 14:14). The internal manifestation of “pure religion” is to keep oneself “unspotted from the world.” This means to live a holy or sanctified life by keeping oneself from being polluted by the world. Christians must have a distinctive lifestyle that sets them apart from this evil world. Even though unsaved people may not live morally upright lives, they will certainly notice when professing believers are either immoral or dishonest. Of course James was not saying that these are the only things that reveal “pure religion,” but they are certainly representative of traits that show or demonstrate that Christ is reigning in our hearts. Note: Humanitarian concern for the needy will do little to glorify God if one’s personal behavior is impure or corrupt. Doers of the Word are faithful in both caring for the needy and living a clean life.
VI. Conclusion. James has presented to us areas where difficult but often necessary changes need to be made. To be willing to listen to others, to be cautious and courteous in speech, to obey the dictates and principles in God’s Word, and to be a helper of the poor, and needy---all this needs more attention than many people give. When Jesus lived on earth, He showed great compassion for the needy multitude. It was said of Him, “He hath done all things well” (see Mark 7:37). As both hearers and doers of the Word, we will follow His example. With the Holy Spirit’s power we too will do all things well.
Saturday, January 25, 2014
Instruction on True Wealth
Sunday School Lesson
Lesson: Luke 16:19-31
Golden Text: “And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead” (Luke 16: 31).
INTRODUCTION. Some scholars don’t consider this account given in our lesson this week as a parable, but instead see it as a review of actual events. However, it’s not called a parable in the text, and it mentions persons by name unlike Jesus’ other parables. Although the rich man is not named, the beggar is called Lazarus, and Abraham also appears in the story. This narrative also speaks of specific places---Hades (or hell) and Abraham’s bosom (or paradise). It is possible then, that Jesus used actual events that He in His omniscience was aware of to teach certain spiritual truths. Whether parable or fact (and I believe it is a true story and not a parable), our lesson reveals a number of truths about life after death. It also gives insight into human nature with its tendency to reject God’s revelation.
BACKGROUND FOR THE LESSON. Christ’s teaching here was directed toward the Pharisees. Jesus had taught by the illustration of the unjust steward that money could be used for good purposes, but He also cautioned against allowing money to become one’s master (see Luke 16:1-13). The Pharisees, who loved money, “derided him” or ridiculed Him (see Luke 16:14) for they believed that wealth was a sign of God’s favor. Jesus turned and rebuked them. Although the Pharisees had gained men’s esteem, their heart condition made them abominable to God (see Luke 16:15). Their loose treatment of God’s law, especially the marriage law illustrated their sinfulness (see Luke 16:18). Jesus followed up His remarks to the Pharisees with the account of the rich man and Lazarus. Note: Remember, we are viewing this as a real story and not a parable for two reasons: (1) Unlike other parables that Jesus gave, this is not called a parable and (2) Unlike other parables, names are given here, i.e. Lazarus and Abraham whom we know was a real person.
III. A CONTRAST IN PRESENT FORTUNES (Luke 16:19-21)
A. The rich man’s condition (Luke 16:19). In this verse, Jesus begins His story. He said “There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day.” Jesus didn’t identify the rich man as a Pharisee, but his values and attitudes coincided with theirs. The rich man was “clothed in purple and fine linen.” The description of his clothing as “purple” brings to mind a king’s apparel (see Judges 8:26). “Fine linen” was more expensive than wool, and Mordecai wore fine linen when he appeared before king Ahasuerus (see Esther 8:15). These garments were normally worn by the very rich. Not only did the rich man’s garments reflect his wealth, but he also “fared sumptuously every day.” This means that he lived splendidly, not just sometimes, but “every day.” The word “sumptuously” means splendidly or brilliantly. Nothing was lacking in food or fun to hinder this rich man from having the fullest measure of happiness. Note: Being wealthy was not in itself a sin for the rich man. Jesus was stressing the fact that this man was using his riches to benefit only himself. He was gorging himself with the best of food while a starving man lay at his gate. Again, wealth is not the enemy in this story. Instead, it is how wealth was used as well as how it was not used. The Apostle Paul commented that it is the love of money that is the culprit (see I Timothy 6:10). The Bible makes it clear that it is the coveting of riches, or anything else for that matter that is sin (see Romans 13:9).
B. The poor man’s condition (Luke 16:20-21).
1. (vs. 20). Jesus changed the scene abruptly saying “And there was a certain beggar named Lazarus, which was laid at his gate, full of sores.” The term “beggar” does not necessarily mean that he was a professional beggar. It can also mean that he simply lived in terrible poverty. Jesus said that the beggar’s name was “Lazarus” which is the same name “Eleazar” meaning “whom God helps.” This was an appropriate name for someone who was not helped by many human beings but was totally dependent upon God’s mercy for his daily needs. Note: It’s significant that Jesus mentioned Lazarus’ name, for it indicates Jesus’ values. Among men, it is the rich and famous who are remembered by name while the poor are often nameless statistics. Jesus reversed the emphasis, leaving the wealthy man unnamed and taking note of the beggar’s identity. God judges the worth of an individual on a different basis than man does. We are also told that the beggar, Lazarus (not the Lazarus that Jesus raised from the dead), “was laid at his (the rich man) gate, full of sores.” This seems to indicate that the beggar was not able to walk to the rich man’s gate, but had to be carried and laid there. This may have been as a result of his physical condition described as “full of sores.” No doubt the “gate” had a hidden meaning that would become clearer later in the story. But at this point it was what separated the rich man from the poor man. At this gate, Lazarus, who had nothing could gaze daily upon a man who had everything.
2. (vs. 21). Still speaking about the poor man’s condition, Jesus said “And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores.” Lazarus was laid at the rich man’s gate with the hope of getting something to eat. The word “desiring” is in the present tense revealing that the beggar constantly wished for “the crumbs which fell from the rich man's table,” yet undoubtedly even crumbs were denied to him. The rich man probably passed by Lazarus often, seeing him only as a beggar, hardly worth noticing. The rich man didn’t ridicule or hurt Lazarus, he just ignored him. Only dogs paid attention to him for they “came and licked his sores.” Some commentators claim that this only aggravated his sores, but scholar Kenneth E. Bailey notes that science has found that a dog’s saliva contains peptide antibiotics that speed healing (Bailey, Jesus Through Middle Eastern Eyes, InterVarsity). If this is true, (and I believe it is because I witnessed dogs licking a wound my brother had on his side, and in less than two weeks it was healed), the mercy of God is shown in allowing the dogs to provide Lazarus some relief. Note: Most of us don’t find beggars at our front doors, but many poor people live in our neighborhoods. Are we concerned about them, or have we hidden ourselves in a cocoon of self-sufficiency that leaves them outside our consciousness? Scripture teaches that this is a godless thing to do. I John 3:17-18 says “But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? My little children, let us not love in word, neither in tongue; but in deed and in truth.”
IV. A CONTRAST IN FUTURE FORTUNES (Luke 16:22-24)
A. Two new but different conditions for Lazarus and the rich man (Luke 16:22-23).
1. (vs. 22). Continuing the story, Jesus said “And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried.” Eventually Lazarus “the beggar died.” If he had a burial, it was not worth mentioning. However, God took note of his death and Lazarus “was carried by the angels into Abraham's bosom.” Abraham’s bosom is a reference to paradise, or heaven (see Luke 13:28). While on earth, the beggar was carried to the rich man’s gate by humans, but now in death he is carried into heaven by angels. Jesus also said that “the rich man also died, and was buried.” This may suggest that he was given a splendid funeral with many friends to mourn his passing.
2. (vs. 23). Jesus, still speaking of the rich man’s condition says “And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.” At death, the rich man found himself in “hell” and “in torments.” The fact that the rich man was suffering in hell confirms that hell is really a place of fire (see Matthew 18:9) and those there are conscious, have all their faculties including their memory. Those in paradise are also fully conscious, but are experiencing bliss. The King James Version uses “hell” to translate sheol (the Old Testament word for hell) and Hades (the New Testament word for hell).The rich man looking up from hell, or the lower compartment of sheol (the grave), saw “Abraham afar off, and Lazarus in his bosom.” Even though the grave may have had two compartments, the rich man was able to see both Abraham and Lazarus in the upper compartment or paradise.
B. The rich man’s request for relief (Luke 16:24). Being in torment from the fires of hell, Jesus said the rich man “cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.” The rich man cried out for “mercy” from “Father Abraham.” No doubt he realized that his punishment was justified so he didn’t dare ask to be rescued. Instead, he asked only for a moment of relief from torment. His request to Abraham was “send Lazarus, that he may dip the tip of his finger in water, and cool my tongue.” At first glance, the rich man’s request appears extremely humble, yet it reveals a pathetic pride. He still saw Lazarus as inferior, and one who could be commanded to wait on him. He didn’t grasp the fact that the new order was in effect. The rich man, who in life refused to relieve Lazarus’s suffering now expected Lazarus to relieve his. If there’s any doubt that there is real fire in hell, the rich man’s words “for I am tormented in this flame” should remove all doubt. Note: Although this verse clearly indicates torture by fire in hell, there are other descriptions of this place scattered throughout Scripture. Some passages place emphasis on the eternal quality of hellfire (see Matthew 3:12; 25:41; Luke 3:17) and others emphasize conditions that accompany this torment (see Matthew 18:8; Revelation 14:9-11) such as darkness (see Matthew 8:12; 22:13; 25:30), and worms (or maggots) which are also part of the torment in hell (see Mark 9:43-48; Isaiah 66:2-4). However, some people, including myself, believe that the primary punishment will be the emotional anguish of eternal separation from God (see Matthew 7:23; II Thessalonians 1:9). Nothing could be worse. Hell exists because of God’s wrath (see Revelation 14:10), which in eternity prevents victims from having any relationship with Him. The intense suffering on all these levels will result in weeping and gnashing of teeth (see Matthew 13:50).
V. PRINCIPLES OF REWARD AND JUDGMENT (Luke 16:25-26)
A. The principle of reversal (Luke 16:25). This verse says “But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.” Abraham refused the rich man’s request to have Lazarus cool his tongue for two reasons. First, with the phrase “Son, remember that thou in thy lifetime receivedst thy good things,” Abraham reminded the rich man that during his lifetime he had received “thy good things.” The word “thy” indicates that the rich man had determined for himself what good things were. For him they were fine clothes, food, friends and merriment. He could have had other good things such as fellowship with God and the satisfaction of sharing his goods with his neighbor, but he had despised those things as having no value. On the other hand, Lazarus had received “evil things.” There is no “thy” or “his” here because Lazarus didn’t choose his situation. It was forced on him by circumstances or by people like the rich man. Now everything was reversed. Abraham said “but now he (Lazarus) is comforted, and thou (the rich man) art tormented.” Note: Let’s not misinterpret the teaching here. It does not say that Lazarus reached paradise by virtue of his poverty or that the wealthy man suffered grief because he was rich. There are good rich people, and there are ungodly poor people. Lazarus had trusted the Lord and thus had become an heir of His kingdom (see James 2:5). However, the rich man, wallowing in his wealth had not used his opportunities to claim God’s wealth.
B. The principle of separation (Luke 16:26). Here Abraham gave the second reason why the rich man’s request for relief was denied. Abraham said “And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence.” Beside the principle of reversal, Abraham indicated that there was also a principle of separation which was “between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot.” In other words, the rich man’s request was impossible to fulfill because there was a “great gulf fixed” or a great divide set so that no passage across it was possible. This is a reminder that one who has reached the afterlife cannot change his or her future. There are only two places where one can go---heaven or hell, and the destination, once reached is “fixed” or final. Therefore, it is imperative that people prepare now for the life to come.
VI. A PRINCIPLE OF REVELATION (Luke 16:27-29)
A. Request for his brothers (Luke 16:27-28).
1. (vs. 27). After being told why he could not receive any relief in hell, the rich man said to Abraham “I pray thee therefore, father, that thou wouldest send him to my father's house.” Since he couldn’t get any relief for himself, the rich man wanted to send his brothers a warning. This may have been the first time he had shown concern for anyone else besides himself. However, the rich man still maintained a wrong attitude. He still held a superior attitude toward Lazarus, treating him like an errand boy. The rich man begged Abraham to send Lazarus to his father’s house.
2. (vs. 28). The rich man continued to give his reason for wanting Lazarus to be sent to his father’s house. He said “For I have five brethren; that he may testify unto them, lest they also come into this place of torment.” The primary problem with the rich man’s request was that it degraded God’s justice. It carried the bitter implication that God had not sufficiently warned him or his “five brothers” of “this place of torment.” As a result, the rich man thought more testimony was necessary for his brothers. What the rich man was really saying was “Send Lazarus to tell them what God never told me. If I had been warned, I would not be here now.” It seems that the rich man was more concerned about his brothers escaping “this place of torment” than he was about their repentance and conversion.
B. Abraham’s answer (Luke 16:29). Replying to the rich man’s request “Abraham saith unto him, They have Moses and the prophets; let them hear them.” Abraham answered the rich man’s first request in verse 24 with pity and tenderness (see verse 25). But now he gave a stern rebuke. The idea that his brothers needed more testimony was preposterous prompting Abraham to say “They have Moses and the prophets; let them hear them.” The phrase “Moses and the prophets” refers to the entire Old Testament, the Law and the Prophets (see John 16:16). The Scriptures taken together provided enough teaching to lead anyone to salvation (II Timothy 3:15). This was true because the Old Testament gave testimony concerning the Savior (see John 5:39). Note: As already noted, Jesus was telling this story to the Pharisees so His appeal to the Scriptures as the basis for salvation should have pleased them, because they claimed to defend and expound the Law and the Prophets. However, the Pharisees had added so much rabbinic traditions to the Scriptures that their essential message was no longer recognizable. The rich man’s basic problem was neglect of the Scriptures. His wealth was not the cause of his ruin for Abraham himself had been a wealthy man. The rich man was unconcerned about God’s revealed will, and because of this, he had steered his life in a selfish, godless direction.
VII. HINTS OF THE HIGHEST REVELATION (Luke 16:30-31)
A. A final plea and answer (Luke 16:30). In this verse, the rich man said to Abraham “Nay, father Abraham: but if one went unto them from the dead, they will repent.” The rich man disagreed with Abraham’s emphasis on Scripture and said “Nay (or no), father Abraham.” No doubt the rich man knew that if the Scriptures hadn’t moved him to repentance, they probably would not move his brothers either. Therefore, the rich man called for something more spectacular. He thought that if Lazarus “went unto them from the dead, they will repent.” In other words, if Lazarus rose from the dead and testified to his brothers of the life to come, surely they would believe. The rich man’s argument only demonstrated his unbelief. In fact, unbelief is the only reason people demand the spectacular from God. They want something visible to prove that His written revelation is true, but people of faith don’t need miracles, His Word is sufficient (see II Timothy 3:15-17).
B. The raising of Jesus foreshadowed (Luke 16:31). Abraham replied to the rich man emphatically saying “If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.” A miracle may validate God’s message, but anyone determined to reject God’s message will not be swayed or convinced by a miracle (see Matthew 12:22-24). Most of the Pharisees opposed Jesus. They plotted against Him often, and many helped orchestrate His crucifixion. Most of them continued in disbelief after Jesus was raised from the dead. Jesus’ resurrection proved that the rich man’s idea that people would believe if someone rose from the grave bearing good news was wrong. Note: A short time after this teaching, Jesus actually raised a man named Lazarus from the dead (see John 11:43-44). Although some open-minded Jews accepted this testimony that Jesus is the Messiah (see John 11:45), others merely reported the event to the unbelieving Pharisees (see John 11:46) who then tried to remove the evidence by plotting the deaths of both Jesus and Lazarus (see John 11:47-53; 12:10-11). In addition, Jesus Himself eventually arose from the dead (see Matthew 28:5-10). The Jewish leaders reacted to this by bribing the guards to spread a false story (see Matthew 28:11-15). They also tried to silence the apostles when they testified of Jesus’ resurrection (see Acts 4:1-3; 5:27-28).
VIII. Conclusion. This story is not intended to teach salvation by works. That would go against the rest of Scripture. However, it does teach that there is a responsibility for those who have this world’s goods to realize that they have a duty to those who are not as blessed. As already stated, money was not the issue: it was how it was used or not used. The main problem for the rich man was his heart and a lack of compassion. Disciples of Jesus Christ are to have a new heart and be clothed with mercy (see Colossians 3:12).
Lesson: Luke 16:19-31
Golden Text: “And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead” (Luke 16: 31).
INTRODUCTION. Some scholars don’t consider this account given in our lesson this week as a parable, but instead see it as a review of actual events. However, it’s not called a parable in the text, and it mentions persons by name unlike Jesus’ other parables. Although the rich man is not named, the beggar is called Lazarus, and Abraham also appears in the story. This narrative also speaks of specific places---Hades (or hell) and Abraham’s bosom (or paradise). It is possible then, that Jesus used actual events that He in His omniscience was aware of to teach certain spiritual truths. Whether parable or fact (and I believe it is a true story and not a parable), our lesson reveals a number of truths about life after death. It also gives insight into human nature with its tendency to reject God’s revelation.
BACKGROUND FOR THE LESSON. Christ’s teaching here was directed toward the Pharisees. Jesus had taught by the illustration of the unjust steward that money could be used for good purposes, but He also cautioned against allowing money to become one’s master (see Luke 16:1-13). The Pharisees, who loved money, “derided him” or ridiculed Him (see Luke 16:14) for they believed that wealth was a sign of God’s favor. Jesus turned and rebuked them. Although the Pharisees had gained men’s esteem, their heart condition made them abominable to God (see Luke 16:15). Their loose treatment of God’s law, especially the marriage law illustrated their sinfulness (see Luke 16:18). Jesus followed up His remarks to the Pharisees with the account of the rich man and Lazarus. Note: Remember, we are viewing this as a real story and not a parable for two reasons: (1) Unlike other parables that Jesus gave, this is not called a parable and (2) Unlike other parables, names are given here, i.e. Lazarus and Abraham whom we know was a real person.
III. A CONTRAST IN PRESENT FORTUNES (Luke 16:19-21)
A. The rich man’s condition (Luke 16:19). In this verse, Jesus begins His story. He said “There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day.” Jesus didn’t identify the rich man as a Pharisee, but his values and attitudes coincided with theirs. The rich man was “clothed in purple and fine linen.” The description of his clothing as “purple” brings to mind a king’s apparel (see Judges 8:26). “Fine linen” was more expensive than wool, and Mordecai wore fine linen when he appeared before king Ahasuerus (see Esther 8:15). These garments were normally worn by the very rich. Not only did the rich man’s garments reflect his wealth, but he also “fared sumptuously every day.” This means that he lived splendidly, not just sometimes, but “every day.” The word “sumptuously” means splendidly or brilliantly. Nothing was lacking in food or fun to hinder this rich man from having the fullest measure of happiness. Note: Being wealthy was not in itself a sin for the rich man. Jesus was stressing the fact that this man was using his riches to benefit only himself. He was gorging himself with the best of food while a starving man lay at his gate. Again, wealth is not the enemy in this story. Instead, it is how wealth was used as well as how it was not used. The Apostle Paul commented that it is the love of money that is the culprit (see I Timothy 6:10). The Bible makes it clear that it is the coveting of riches, or anything else for that matter that is sin (see Romans 13:9).
B. The poor man’s condition (Luke 16:20-21).
1. (vs. 20). Jesus changed the scene abruptly saying “And there was a certain beggar named Lazarus, which was laid at his gate, full of sores.” The term “beggar” does not necessarily mean that he was a professional beggar. It can also mean that he simply lived in terrible poverty. Jesus said that the beggar’s name was “Lazarus” which is the same name “Eleazar” meaning “whom God helps.” This was an appropriate name for someone who was not helped by many human beings but was totally dependent upon God’s mercy for his daily needs. Note: It’s significant that Jesus mentioned Lazarus’ name, for it indicates Jesus’ values. Among men, it is the rich and famous who are remembered by name while the poor are often nameless statistics. Jesus reversed the emphasis, leaving the wealthy man unnamed and taking note of the beggar’s identity. God judges the worth of an individual on a different basis than man does. We are also told that the beggar, Lazarus (not the Lazarus that Jesus raised from the dead), “was laid at his (the rich man) gate, full of sores.” This seems to indicate that the beggar was not able to walk to the rich man’s gate, but had to be carried and laid there. This may have been as a result of his physical condition described as “full of sores.” No doubt the “gate” had a hidden meaning that would become clearer later in the story. But at this point it was what separated the rich man from the poor man. At this gate, Lazarus, who had nothing could gaze daily upon a man who had everything.
2. (vs. 21). Still speaking about the poor man’s condition, Jesus said “And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores.” Lazarus was laid at the rich man’s gate with the hope of getting something to eat. The word “desiring” is in the present tense revealing that the beggar constantly wished for “the crumbs which fell from the rich man's table,” yet undoubtedly even crumbs were denied to him. The rich man probably passed by Lazarus often, seeing him only as a beggar, hardly worth noticing. The rich man didn’t ridicule or hurt Lazarus, he just ignored him. Only dogs paid attention to him for they “came and licked his sores.” Some commentators claim that this only aggravated his sores, but scholar Kenneth E. Bailey notes that science has found that a dog’s saliva contains peptide antibiotics that speed healing (Bailey, Jesus Through Middle Eastern Eyes, InterVarsity). If this is true, (and I believe it is because I witnessed dogs licking a wound my brother had on his side, and in less than two weeks it was healed), the mercy of God is shown in allowing the dogs to provide Lazarus some relief. Note: Most of us don’t find beggars at our front doors, but many poor people live in our neighborhoods. Are we concerned about them, or have we hidden ourselves in a cocoon of self-sufficiency that leaves them outside our consciousness? Scripture teaches that this is a godless thing to do. I John 3:17-18 says “But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? My little children, let us not love in word, neither in tongue; but in deed and in truth.”
IV. A CONTRAST IN FUTURE FORTUNES (Luke 16:22-24)
A. Two new but different conditions for Lazarus and the rich man (Luke 16:22-23).
1. (vs. 22). Continuing the story, Jesus said “And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried.” Eventually Lazarus “the beggar died.” If he had a burial, it was not worth mentioning. However, God took note of his death and Lazarus “was carried by the angels into Abraham's bosom.” Abraham’s bosom is a reference to paradise, or heaven (see Luke 13:28). While on earth, the beggar was carried to the rich man’s gate by humans, but now in death he is carried into heaven by angels. Jesus also said that “the rich man also died, and was buried.” This may suggest that he was given a splendid funeral with many friends to mourn his passing.
2. (vs. 23). Jesus, still speaking of the rich man’s condition says “And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.” At death, the rich man found himself in “hell” and “in torments.” The fact that the rich man was suffering in hell confirms that hell is really a place of fire (see Matthew 18:9) and those there are conscious, have all their faculties including their memory. Those in paradise are also fully conscious, but are experiencing bliss. The King James Version uses “hell” to translate sheol (the Old Testament word for hell) and Hades (the New Testament word for hell).The rich man looking up from hell, or the lower compartment of sheol (the grave), saw “Abraham afar off, and Lazarus in his bosom.” Even though the grave may have had two compartments, the rich man was able to see both Abraham and Lazarus in the upper compartment or paradise.
B. The rich man’s request for relief (Luke 16:24). Being in torment from the fires of hell, Jesus said the rich man “cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.” The rich man cried out for “mercy” from “Father Abraham.” No doubt he realized that his punishment was justified so he didn’t dare ask to be rescued. Instead, he asked only for a moment of relief from torment. His request to Abraham was “send Lazarus, that he may dip the tip of his finger in water, and cool my tongue.” At first glance, the rich man’s request appears extremely humble, yet it reveals a pathetic pride. He still saw Lazarus as inferior, and one who could be commanded to wait on him. He didn’t grasp the fact that the new order was in effect. The rich man, who in life refused to relieve Lazarus’s suffering now expected Lazarus to relieve his. If there’s any doubt that there is real fire in hell, the rich man’s words “for I am tormented in this flame” should remove all doubt. Note: Although this verse clearly indicates torture by fire in hell, there are other descriptions of this place scattered throughout Scripture. Some passages place emphasis on the eternal quality of hellfire (see Matthew 3:12; 25:41; Luke 3:17) and others emphasize conditions that accompany this torment (see Matthew 18:8; Revelation 14:9-11) such as darkness (see Matthew 8:12; 22:13; 25:30), and worms (or maggots) which are also part of the torment in hell (see Mark 9:43-48; Isaiah 66:2-4). However, some people, including myself, believe that the primary punishment will be the emotional anguish of eternal separation from God (see Matthew 7:23; II Thessalonians 1:9). Nothing could be worse. Hell exists because of God’s wrath (see Revelation 14:10), which in eternity prevents victims from having any relationship with Him. The intense suffering on all these levels will result in weeping and gnashing of teeth (see Matthew 13:50).
V. PRINCIPLES OF REWARD AND JUDGMENT (Luke 16:25-26)
A. The principle of reversal (Luke 16:25). This verse says “But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.” Abraham refused the rich man’s request to have Lazarus cool his tongue for two reasons. First, with the phrase “Son, remember that thou in thy lifetime receivedst thy good things,” Abraham reminded the rich man that during his lifetime he had received “thy good things.” The word “thy” indicates that the rich man had determined for himself what good things were. For him they were fine clothes, food, friends and merriment. He could have had other good things such as fellowship with God and the satisfaction of sharing his goods with his neighbor, but he had despised those things as having no value. On the other hand, Lazarus had received “evil things.” There is no “thy” or “his” here because Lazarus didn’t choose his situation. It was forced on him by circumstances or by people like the rich man. Now everything was reversed. Abraham said “but now he (Lazarus) is comforted, and thou (the rich man) art tormented.” Note: Let’s not misinterpret the teaching here. It does not say that Lazarus reached paradise by virtue of his poverty or that the wealthy man suffered grief because he was rich. There are good rich people, and there are ungodly poor people. Lazarus had trusted the Lord and thus had become an heir of His kingdom (see James 2:5). However, the rich man, wallowing in his wealth had not used his opportunities to claim God’s wealth.
B. The principle of separation (Luke 16:26). Here Abraham gave the second reason why the rich man’s request for relief was denied. Abraham said “And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence.” Beside the principle of reversal, Abraham indicated that there was also a principle of separation which was “between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot.” In other words, the rich man’s request was impossible to fulfill because there was a “great gulf fixed” or a great divide set so that no passage across it was possible. This is a reminder that one who has reached the afterlife cannot change his or her future. There are only two places where one can go---heaven or hell, and the destination, once reached is “fixed” or final. Therefore, it is imperative that people prepare now for the life to come.
VI. A PRINCIPLE OF REVELATION (Luke 16:27-29)
A. Request for his brothers (Luke 16:27-28).
1. (vs. 27). After being told why he could not receive any relief in hell, the rich man said to Abraham “I pray thee therefore, father, that thou wouldest send him to my father's house.” Since he couldn’t get any relief for himself, the rich man wanted to send his brothers a warning. This may have been the first time he had shown concern for anyone else besides himself. However, the rich man still maintained a wrong attitude. He still held a superior attitude toward Lazarus, treating him like an errand boy. The rich man begged Abraham to send Lazarus to his father’s house.
2. (vs. 28). The rich man continued to give his reason for wanting Lazarus to be sent to his father’s house. He said “For I have five brethren; that he may testify unto them, lest they also come into this place of torment.” The primary problem with the rich man’s request was that it degraded God’s justice. It carried the bitter implication that God had not sufficiently warned him or his “five brothers” of “this place of torment.” As a result, the rich man thought more testimony was necessary for his brothers. What the rich man was really saying was “Send Lazarus to tell them what God never told me. If I had been warned, I would not be here now.” It seems that the rich man was more concerned about his brothers escaping “this place of torment” than he was about their repentance and conversion.
B. Abraham’s answer (Luke 16:29). Replying to the rich man’s request “Abraham saith unto him, They have Moses and the prophets; let them hear them.” Abraham answered the rich man’s first request in verse 24 with pity and tenderness (see verse 25). But now he gave a stern rebuke. The idea that his brothers needed more testimony was preposterous prompting Abraham to say “They have Moses and the prophets; let them hear them.” The phrase “Moses and the prophets” refers to the entire Old Testament, the Law and the Prophets (see John 16:16). The Scriptures taken together provided enough teaching to lead anyone to salvation (II Timothy 3:15). This was true because the Old Testament gave testimony concerning the Savior (see John 5:39). Note: As already noted, Jesus was telling this story to the Pharisees so His appeal to the Scriptures as the basis for salvation should have pleased them, because they claimed to defend and expound the Law and the Prophets. However, the Pharisees had added so much rabbinic traditions to the Scriptures that their essential message was no longer recognizable. The rich man’s basic problem was neglect of the Scriptures. His wealth was not the cause of his ruin for Abraham himself had been a wealthy man. The rich man was unconcerned about God’s revealed will, and because of this, he had steered his life in a selfish, godless direction.
VII. HINTS OF THE HIGHEST REVELATION (Luke 16:30-31)
A. A final plea and answer (Luke 16:30). In this verse, the rich man said to Abraham “Nay, father Abraham: but if one went unto them from the dead, they will repent.” The rich man disagreed with Abraham’s emphasis on Scripture and said “Nay (or no), father Abraham.” No doubt the rich man knew that if the Scriptures hadn’t moved him to repentance, they probably would not move his brothers either. Therefore, the rich man called for something more spectacular. He thought that if Lazarus “went unto them from the dead, they will repent.” In other words, if Lazarus rose from the dead and testified to his brothers of the life to come, surely they would believe. The rich man’s argument only demonstrated his unbelief. In fact, unbelief is the only reason people demand the spectacular from God. They want something visible to prove that His written revelation is true, but people of faith don’t need miracles, His Word is sufficient (see II Timothy 3:15-17).
B. The raising of Jesus foreshadowed (Luke 16:31). Abraham replied to the rich man emphatically saying “If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.” A miracle may validate God’s message, but anyone determined to reject God’s message will not be swayed or convinced by a miracle (see Matthew 12:22-24). Most of the Pharisees opposed Jesus. They plotted against Him often, and many helped orchestrate His crucifixion. Most of them continued in disbelief after Jesus was raised from the dead. Jesus’ resurrection proved that the rich man’s idea that people would believe if someone rose from the grave bearing good news was wrong. Note: A short time after this teaching, Jesus actually raised a man named Lazarus from the dead (see John 11:43-44). Although some open-minded Jews accepted this testimony that Jesus is the Messiah (see John 11:45), others merely reported the event to the unbelieving Pharisees (see John 11:46) who then tried to remove the evidence by plotting the deaths of both Jesus and Lazarus (see John 11:47-53; 12:10-11). In addition, Jesus Himself eventually arose from the dead (see Matthew 28:5-10). The Jewish leaders reacted to this by bribing the guards to spread a false story (see Matthew 28:11-15). They also tried to silence the apostles when they testified of Jesus’ resurrection (see Acts 4:1-3; 5:27-28).
VIII. Conclusion. This story is not intended to teach salvation by works. That would go against the rest of Scripture. However, it does teach that there is a responsibility for those who have this world’s goods to realize that they have a duty to those who are not as blessed. As already stated, money was not the issue: it was how it was used or not used. The main problem for the rich man was his heart and a lack of compassion. Disciples of Jesus Christ are to have a new heart and be clothed with mercy (see Colossians 3:12).
Subscribe to:
Posts (Atom)