Jesus: Better Ministry, Better Promises
Bob Cowles • July 22, 2017
Hebrews 8:1-13
Chapter 8, is the beginning of a more lengthy section that goes down to 10:18. Broadly speaking, chapters 5-7 deal with the person of Christ as "high priest"; chapters 8-10 focus on the ministry of Christ as "high priest."
The Heavenly Ministry (8:1- 6 )
This new section opens with what appears to be a summary: "we have such a high priest," the one who is "seated at the right hand" of God's throne in heaven. Then, continuing to speak of Christ, he introduces a new theme by saying that this Christ in heaven conducts his priestly duties in heaven. That is, he is "a [priestly] minister in the sanctuary" in the real Holy of Holies erected not by mortals but by the Lord.
Now "Christ has obtained a ministry which is as much more excellent than the old as the covenant he mediates is better" (v 6). The word "ministry" is used in the same sense as "minister" in verse 2; both refer to Christ's ministry as our heavenly priest. The statement is in the "how much better" form, significant in Hebrews. Christ is "so much better" than the angels (1:4). His covenant and his ministry are "so much better" than the old (8:6). His offered blood is "so much better" than the blood of goats and bulls (9:13-14). His blood speaks "better" than the blood of Abel (12:24).
The statement contains also a different level of comparison between Christ's better priestly ministry and his better covenant. The first inextricably involves the second, for a better ministry demands a better covenant. Indeed, the minister is the mediator. Christ is our high priestly minister and God's mediator. Ordinarily, we think of a mediator as a go-between who stands on neutral ground and brings the contracting parties together. Certainly, Christ is our mediator. In Hebrews, however, his mediating work on our behalf is as high priest. But with reference to the (new) covenant, his function is not the same. Where the covenant is concerned, he is primarily God's representative or agent.
The New Covenant (8:7-13)
A better covenant with better promises implies the inadequacy of the previous covenant. "For if that first covenant had been faultless, there would have been no occasion for a second." This in a nutshell states the author's contention. The Levitical priests and sacrifices were "weak and useless" in the sense that they could not bring a person near God (7:18-19). And where in the old covenant was there a place for Christ? It was God, then, who censured the first covenant and replaced it with the second. Notice that the opening and closing statements of this section declare the temporary character of the old covenant.
The old covenant was no more than a brief setup that would have to give way to something better. This was very clear even in the time of the prophet Jeremiah. Six centuries before Christ, he saw that the nation of Judah would fall to the invading armies of Babylon. Judah had sinned; it had broken its covenant with God. It would be snuffed out, and its beautiful temple would be reduced to rubble.
But Jeremiah looked beyond all of this to the time when God would establish a new relationship with his people. "The days will come, says the Lord, when I will establish a new covenant with the house of Israel and with the house of Judah" (v 8). The quotation, from Jeremiah 31:31-34, is the only passage in the Old Testament that specifically speaks of a "new covenant." This covenant would be radically different.
The author, as he continues to quote Jeremiah, describes the essential nature of the new covenant.
1. It is a covenant of assurance. "This is the covenant that I will make with the house of Israel after those days, says the Lord."
2. It is a covenant of obedience. "I will put my laws into their minds, and write them on their hearts, and I will be their God, and they shall be my people" (v 10).
3. It is a covenant of grace. "For I will be merciful toward their iniquities, and I will remember their sins no more" (v 12).
But written in the terms of the new covenant is God's promise of pardon. Our sins are fully forgiven and forgotten. Instead of "a reminder of sin year after year" (10:3), God remembers sin no more at all (10:17). Of course, this remarkable promise of forgiveness, this wonderful covenant of his grace, is only through Christ and his sacrifice (9:11-14, 28; 10:12-14; 13:12).
In the author's view, however, the prophecy of Jeremiah comprised something in addition. It was for him total proof that God had dated the old covenant and had made it a thing of the past. "In speaking of a new covenant he treats the first as obsolete. And what is becoming obsolete and growing old is ready to vanish away" (v. 13), Notice the word "obsolete" occurs twice. First, it refers to something that is past. This is made clear: "he has made the first one obsolete." God himself antiquated it. It could no longer serve his purpose. Second, "obsolete" is used.
The new covenant perfectly fulfills the terms of an ideal covenant. God had this in mind from the time of Abraham. At Sinai he sought to establish his covenant with Israel, but Israel disdained it. They did not keep their part of the bargain. Now God has provided a new and better covenant for his people. He is theirs, and they are his. Engraved within them is the delight to do God's will. They know him and walk in his ways. And forevermore they have the forgiveness of their sins.
Christ is in heaven for them, their great high priest. He ministers in the real sanctuary above, where God is and where real forgiveness takes place.
Bob's Blog
NINETEEN WAYS TO BE HUMBLE Jeremy Taylor’s years are 1613 to 1667. He was English and lived in the time when England was going back and forth between the Catholics and the Protestants. He spent some time in prison but wound up being a bishop. He’s best known for two books. One is called Holy Living and the other is called Holy Dying. In Holy Living he gives nineteen rules for living humbly. Number one: "Do not think better of yourself because of any outward circumstance that happens to you." Number two: "Humility does not consist in criticizing yourself for wearing ragged clothes." "Or in walking around submissively wherever you go. Humility consists in a realistic opinion of yourself, namely that you are an unworthy person." Number three: "When you hold this opinion of yourself that you are an unworthy person, be content that others think the same of you." Fourth: "Nurture the love to do good things in secret concealed from the eyes of others and therefore not highly esteemed because of them." Number five: "Never be ashamed of your birth, of your parents, your occupation or your present employment or the lowly status of any of them." Number six: "Never say anything directly or indirectly that will provoke praise or elicit compliments from others." Number seven: "When you do receive praise for something you have done, take it indifferently and return it back to God, the giver of the gift, the blesser of the action, the aid of the project. Always give God thanks for making you an instrument of his glory for the benefit of others." Number eight: "Make a good name for yourself by being a person of virtue and humility." Number nine: "Do not take pride in any praise given to you. Rejoice in God who gives gifts others can see in you but let it be mixed with a holy respect so that this good does not turn into evil." Number ten: "Do not ask others your faults with the intent or purpose being to have others tell you of your good qualities." Number eleven: "When you are slighted by someone or feel undervalued, do not harbor any secret anger, supposing that you actually deserved praise and that they overlooked your value or that they neglected to praise you because of their own envy. Do not try to seek out a group of flatterers who will take your side and whose vain noises and empty praises you may try to keep up your high opinion of yourself." Number twelve: “Do not entertain any of the devil's whispers of pride such as that of Nebuchadnezzar, ‘Is this not great Babylon which I have built for the honor of my name and the might of my majesty and the power of my kingdom?’” Number thirteen: "Take an active part in the praising of others, entertaining their good with delight. In no way should you give in to the desire to disparage them or lessen their praise or make any objection. You should never think that hearing the good report of another in any way lessens your worth." Number fourteen: "Be content when you see or hear that others are doing well in their jobs and with their income even when you are not. In the same manner be content when someone else's work is approved and yours is rejected." Number fifteen: "Never compare yourself with others unless it be to advance your impression of them and lower your impression of yourself." Number sixteen: "Do not constantly try to excuse all of your mistakes. If you have made a mistake or an oversight or an indiscretion, confess it plainly, for virtue scorns a lie for its cover." Number seventeen: "Give God thanks for every weakness, fault, and imperfection you have. Accept it as a favor of God, an instrument to resist pride and nurse humility. Remember if God has chosen to shrink your swelling pride, he has made it that much easier for you to enter in through the narrow way." Number eighteen: "Do not expose other's weaknesses in order to make them feel less able than you." Number nineteen: "Remember that what is most important to God is that we submit ourselves and all that we have to him. This requires that we be willing to endure whatever his will brings us, to be content in whatever state we are in, and to be ready for every change.” Source: “Soul Work”, Randy Harris
Matthew 7:1-6 "Judge not that you be not judged" is spouted by a lot of people who have no earthly idea what Jesus meant by that. It just happens to fall into line with the spirit of our time. What was Jesus saying in Matthew 7 ? I think one of the key verses in understanding it is Matthew 5:20 : "For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven." We must have a different kind of righteousness from what the scribes and Pharisees had. They wore theirs on their sleeves; it was superficial. I. Don’t Judge (Matthew 7:1-2) "Judge not, that you be not judged. For with what judgment you judge, you will be judged; and with the same measure you use, it will be measured back to you." John Stott put it this way: "Jesus does not tell us to cease to be men but to renounce the presumptuous ambition to be God (by setting ourselves up as judges)." That’s what drives this overly critical attitude: a belief that I can see as God sees. I can see your motives. That’s what Jesus wants to eliminate. II. Searching For Specks (Matthew 7:3-5) "And why do you look at the speck in your brother’s eye, but do not consider the plank in your own eye? Or how can you say to your brother, ’Let me remove the speck out of your eye’; and look, a plank is in your own eye? Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck out of your brother’s eye." There’s another problem with Pharasaic righteousness. Not only was it overly critical, but it was also hypocritical. It was two-faced. We tend to look past any shortcomings. And that’s the hypocrisy Jesus was denouncing. III. The Right Way to Judge (Matthew 7:6) "Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces." The harsh, critical spirit is obviously wrong and some have tried to get so far away from it that they’ve gone to the opposite extreme, which is permissiveness. The holders of this position point to the first five verses of this chapter as their proof text; we are not to judge. But, Jesus doesn’t end his discussion of judging with the command "judge not". He goes on to say, "Do not give dogs what is sacred; do not throw your pearls to pigs." In John 7:24 , Jesus said, "Do not judge according to appearance, but judge with righteous judgment." In 1 John 4:1 , John tells us to "test the spirits, whether they are of God." The command not to judge others doesn’t mean that we can’t see the sinfulness of certain actions. So what is the message of Matthew 7:1-6 ? It’s a warning for us to avoid the extremes of judgment. But neither are we to overlook sin. We need to be able to recognize sin for what it is.
2 Timothy 3:16-17 The authority of the scriptures is one of our very foundations. It is our desire to understand the word of God more completely and to use it as a guide as we strive to apply it to our daily lives. A lot of people in this country will affirm the Bible as God’s written word, but then seem to know or do little about it. In a recent Gallup Poll, 82% of Americans said they believed the Bible was in some sense the word of God -- I’m amazed at how high that number is -- yet half of them couldn’t name one of the four gospels. I share all that with you not to put anyone down, but to make the observation that it’s one thing to say, “I believe the Bible is the Word of God” and something else altogether to believe that truth such that it makes a difference in what we learn and how we live. The Bible is the foundation for what we believe and how we act. We want to be known as a church that exalts Jesus Christ and establishes the direction of our lives from the teaching of the Bible, God’s word. The Bible Is Inspired: “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work.” (2 Timothy 3:16-17). Peter says in 2 Peter 1:20-21: “knowing this first, that no prophecy of Scripture is of any private interpretation, for, but holy men of God spoke as they were moved by the Holy Spirit.” The Bible is Infallible: That is to say that everything that it affirms is absolutely true. If it says something about Jesus Christ, what it says is true. Because it is inspired, because it is the Word of God, it is infallible. Everything it says historically is true. Everything it says prophetically is true. Everything it gives us in terms of direction in life is absolutely true. It is infallible. That’s why it’s our standard for what we believe and practice. The Bible is Sufficient: Paul said, “ But you must continue in the things which you have learned and been assured of, knowing from whom you have learned them, and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus.” (2 Timothy 3:14-15) The scriptures not only contain what we need to find salvation; they contain what we need to be made complete or mature. The Bible is Authoritative: Isaiah 1:2 says, "Hear, O heavens, and give ear, O earth, for the Lord hath spoken." This is an authoritative book. Right and wrong is not determined by a popularity contest, and it’s not determined by a poll, it’s determined by what God has said. The Bible is Effective: In other words, it’s powerful. It changes lives. In Hebrews 4:12 , " For the Word of God is living and effective, or active, and sharper than any two-edged sword." Given that the Bible is inspired, infallible, sufficient, authoritative and effective, it makes sense that it demands a response from us.
James 5.19-20 The theme of the book of James is the day-to-day living of one's religion. This inspired epistle shows, in the most practical terms possible, what Christian living is all about. It instructs Christians in the truth about trials, the use of the tongue, hearing and doing the will of God, loving our neighbors, etc. Now the epistle closes with another most practical matter: What if some brother departs from these truths about Christian living? "My brothers, if one of you should wander from the truth and someone should bring him back, remember this: Whoever turns a sinner from the error of his way will save him from death and cover over a multitude of sins" (James 5:19-20). The Bible plainly teaches that Christians can backslide (i.e., go backward instead of forward in their spiritual lives). Satan does not give up on a person when he becomes a Christian. If anything, he becomes all the more intent on destroying him. He is the enemy of all God's people and "Prowls around like a roaring lion looking for someone to devour" (1 Pet. 5:8). Therefore Paul warned the Corinthians against falling - So, if you think you are standing firm, be careful that you don’t fall! (1 Cor. 10:12) . In the case of some Christians of Galatia, the same apostle said, "You have fallen away from grace" (Gal. 5:4). A terrible fate awaits the child of God who errs from the truth and does not repent of his sin. "If they have escaped the corruption of the world by knowing our Lord and Savior Jesus Christ and are again entangled in it and overcome, they are worse off at the end than they were in the beginning. It would have been better for them not to have known the way of righteousness, than to have known it and then turn their backs on the sacred commandment that was passed on to them" (2 Pet. 2:20-21). Yes, an apostate Christian has a more severe fate awaiting him than the man who never obeyed the gospel. There are degrees of punishment to be meted out to the lost (cf. Luke 12:41-48), and those who will receive the greater punishments are people who, having been saved, turn back to the world and its sinful ways. The New Testament makes it clear that Christians are their brothers' keepers. We have a responsibility to lovingly exhort an erring brother back to the Lord. "Brothers, if someone is caught in a sin, you who are spiritual should restore him gently. But watch yourself, or you also may be tempted" (Gal. 6:1) . James was concerned that those who backslide should be restored to faithfulness. Thus he closes his epistle with an appeal to that end.
James 5.13-18 The great people of God in any generation are those Christians who pray. God's truly great people are those humble and dedicated Christians who actually take time and pray. These people consider prayer more important than the things with which most of us fill our lives. They are prayerful because they have disciplined themselves and arranged a workable time, place, and system for prayer. Believing in a God of power who will both hear and answer the petitions of his children, these people have claimed his power through prayer. Do you pray regularly and fervently each day? Can you truthfully say that communication with God through prayer is a vital part of your life? Not every Christian can preach, lead singing, be a medical missionary, or give great gifts, but there is no Christian who cannot pray. How tragic it is that so many Christians are failing to use this great gift and power. Since the epistle of James is so practical in its nature, one would naturally expect it to deal with prayer. James teaches his readers how to react to the changing circumstances in life. "In trouble" is actually "suffering" (as the prophets, v. 10). This is a general word for all hardships. What should a Christian do when suffering? He should not blame God for trouble (James 1:13) but pray to him who gives all good gifts (James 1:17). That prayer might be for relief from pain or for patience in suffering. Until we learn to pray, we will be deprived of so many blessings which otherwise we could have and use to the glory of God and to our own spiritual development. James wrote: "You have not, because you ask not" (James 4:2b). What is Christian living all about? It is learning to live in constant communion with God. It is praying "continually" (1 Thess. 5:17). It is calling upon God in the confidence that one’s needs will be generously supplied. It is confessing our weakness and sinfulness, acknowledging our dependence upon God, and submitting to his way.
James 5:7-11 Many Christians today seldom think of the Second Coming. Perhaps we find it difficult to believe the Lord's coming is near when it's been almost two millennia since his first appearance. More likely we don't look forward to a better world because we feel so at home in this one. However, in times of sorrow, pain, grief, and injustice, we too long for the Lord to come. Yet things go on the way they always have. The rich get richer. The righteous suffer. We too may wonder, "How long must it be?" When we are discouraged by life, we may be tempted to blame others, to grumble, and even to give up. In those times, James calls us to patience and perseverance. Those who are truly God's people have never had it easy in this world. Just look at the prophets and at Job. Yet they did not give up but trusted in the One full of compassion and mercy. We must trust him, too. The New Testament has a great deal to say about the second coming of Christ. Just as the Old Testament is filled with the promise of his first coming, so the New Testament is filled with the promise of his second coming. So regularly did the writers of the New Testament speak of the second coming that one of every 25 verses in the entire book refers to it. Men have doubted many of God’s promises, but he has never failed to fulfill a single one. And he will not fail to fulfill the sure promise of Christ's second coming. Jesus is coming again. And every generation should be constantly prepared for, believing in, and eagerly awaiting that hour. What is Christian living all about? It is taking God at his word on all matters and patiently awaiting the fulfillment of his promises at his own appointed times. It is knowing, in particular, that Jesus is coming again to redeem his saints and render vengeance upon his (and their) enemies. It is living each day as if it were our last. It is looking forward to seeing him who died for us.
James 5.1-6 In the Bible, the rich are often the objects of divine scorn and condemnation. "But woe to you that are rich, for you have already received your comfort. Woe to you who are well fed now, for you will go hungry. Woe to you who laugh now, for you will mourn and weep" (Luke 6:24-25). "And Jesus looked at him and said, How hard it is for the rich to enter the kingdom of God!" (Luke 18:24). The point of such stinging rebukes is not to teach that there is sin in being rich or merit in being poor. It is God who gives certain of his people the power to achieve wealth (cf. Deut. 8:18), and abundant increase is sometimes the sign of his special favor upon an individual (e.g., Abraham). The Word of God also recognizes that poverty is sometimes caused by laziness and forbids the church to relieve a person in such circumstances (cf. 2 Thess. 3:10). What, then, is the Bible's teaching about earthly riches? It is simply that we are not to put our primary trust in riches but in the God who gives all things. "Whoever trusts in his riches will fall, but the righteous will thrive like a green leaf” (Prov.11:28). This was the gist of Jesus' teaching when he said, "Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also" (Matt. 6:19-21). It is important to remember the place of the poor and the rich in the Bible. Ideally there were to be no poor in Israel, for those with goods were to share with those without (Deuteronomy 15:4-11). However, Israel never achieved this ideal. Thus, God himself championed and blessed the poor (Deuteronomy 10:17-19; Psalms 35:10; 86:1-2; 107:41). This attitude toward wealth continues in the New Testament. Jesus himself was poor (Matthew 8:20), as were many of the early Christians (1 Corinthians 1:26-29; 2 Corinthians 8:15). The poor and hungry are blessed with good news (Matthew 11:5; Luke 1:53; 6:20; 21:1-4) and told not to worry about food and clothing, for God will care for them (Matthew 6:19-21). James’s condemnation of the rich is in line with the witness of Scripture, especially the words of the prophets and Jesus himself. Generally, in the Bible the poor are righteous, and the rich are evil. This is a generalization and so is not true in every case. However, one must not ignore the special place given to the poor as those who rely on God and the clear warnings against the dangers of riches. The Law, the prophets, Jesus, and James all reverse the normal human assessment that riches are good and poverty bad. In James 5:1-6, the Holy Spirit seeks to impress two important truths. First , this text shows the ultimate worthlessness of earthly riches. Contrary to popular opinion, money does not buy everything. Second , it shows the depravity of soul which results when one does put his trust in worldly goods rather than in God. In the materialistic world we inhabit, hardly any warnings could be more timely.
James 4:13-17 In this Scripture passage, James emphasizes the truth that a life of faith is one of daily dependence on the Lord. Our day-to-day planning must always be done with the awareness that our minutes, our hours, and our days are subject to the will of the Lord. What are your dreams, plans, and goals for the future? What type of answer did you give? Completing your education? Getting married? Beginning a family? Traveling to distant places? Getting a new car? Getting rich? Or do you interpret life in terms of spiritual consideration: salvation, spiritual growth, services rendered…? Too many people place the emphasis in all the wrong places when they think about the future and what they will do with their lives. James rebukes the arrogance and self-sufficiency, which characterized mankind, and describes life as " a mist that appears for a little while and then vanishes ." Then he adds that our attitude at all times must be: " If the Lord wishes, we will live and do this or do that ." Let’s be clear. Those words are not intended to minimize the need for planning and preparation for each day of our lives, but to stress the overriding importance of living each day in complete dependence on the Lord. So in the midst of this passage, James asks the penetrating question, " What is your life? " And he helps to answer it. We all have plans for our lives don’t we? How can we be sure that we plan our lives and live our lives in a way that is pleasing to God? James tells us how to look at life in a Godly way, but first he tells us about three problems to avoid. I. The Folly of The Future - The Problem with Presumption (James 4: 13) II. James Tells Us of The Frailty of Life. James 4:14 The second truth we see in this passage is the frailty of life. James 4:14 says , “Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes.” III. Faith Is The Only Way To Live. James 4:15-16 IV. There is to Be Fervency of Obedience. James 4:17 “Anyone, then, who knows the good he ought to do and doesn’t do it, sins.” You must commit your future to God. What about your future? You must not exclude God from your thinking. You must learn to give primary emphasis to his will for your life and to his divine providence.
James 4:1-10 The Bible says that our warring world is the logical consequence of the countless wars that rage within men's hearts. Man fights with his fellow man because he cannot be at peace within his own heart. The lusts and evil deeds which alienate us from God also alienate ourselves from the people around us and set us to fighting. Thus it is that if we would have peace with one another we must first be at peace within our own beings -- at peace with God through Jesus Christ. In this, the heart of his epistle, James speaks to the contemporary problem of the worldly Christian. A great percentage of our population claims to be Christian. But what makes one a Christian? Are we Christians because we attend church and hear sermons? This is self-deception. Listening to the word is no good without obedience (James 1:19-20). Are we Christians because we believe certain things? Faith without action is dead (James 2:14-25). Are we Christians because we pray? No, even prayer can be evil if we pray for selfish pleasures. Do we claim to follow God while at the same time following the standards of the world? Then we are enemies of God. An old television advertisement asked, "Who says you can't have it all?" James answers, "God says." One cannot be worldly and follow God. "Worldly" may conjure up memories of "Don't smoke, don't drink, don't dance" sermons, but worldliness is much more than specific vices. In an acquisitive society, it is considered normal to want more. Our whole economy is built on consumerism, ambition, and success. To be successful means fighting the corporate wars no matter who gets hurt. To fit easily into such a society makes us friends of the world and its standard of pleasure. We cannot have the world and God (Matthew 6:24). He is a jealous husband who demands we keep our vows of exclusive loyalty to him. Keeping those vows is difficult in a culture where it takes little to be considered a Christian. James calls us to buck popular opinion. Such counterculture Christianity can be lived only by the grace of God. We turn to God in humble repentance, resisting the devil by rejecting the predominant values of our culture. Only then will he accept us back in spite of our unfaithfulness and lift us up to be with him. What conflicts are causing you problems? Maybe you are having trouble getting along with people where you work. Or maybe your conflicts are with the members of your own family. Do you have trouble maintaining friendships? Does the whole world seem to be down on you? Before blaming everyone else for your troubles and inability to get along, look at yourself. Is your disposition one that makes for peace? What is Christian living all about ? It is the conquering of evil desires which lead one into all sorts of hatred, malice, and conflict. It is the purging out of one's heart all the cares and pleasures of the world which destroy spirituality. It is the creation of a holy and peaceable disposition, characterized by humility, penitence, and purity of heart and life. It is the cultivation of a disposition which gives one peace -with his God, with his fellow men, and with his own spirit.
(James 3:13-18) This concern with wisdom is a central idea in the epistle of James. James returns to the theme of wisdom, first found in 1:5-8 . See the nature of wisdom and its Old Testament background. Wisdom is also a virtue in the New Testament ( Matthew 23:34 ; Romans 16:19 ; 1 Corinthians 6:5 ; Ephesians 5:15 ). 3:13 Who is wise and understanding among you? James begins this section with a question, characteristic of the diatribe form he likes so well: " Who is wise and understanding among you ?" Wisdom is linked with understanding. " Understanding " is a synonym for " wisdom " (sophia) that emphasizes the intellectual aspect of knowledge. The two words were so frequently linked in the Old Testament (Deuteronomy 1:13; 4:6; 1 Kings 4:29; Job 28:28; Daniel 1:4) that they had become a single term: " wise and understanding ." Let him show it by his good life, by deeds done in the humility that comes from wisdom. If one is truly wise , he will show it by his conduct , just as one shows faith by deeds (James 2:18). A merely verbal claim to wisdom is no better than a verbal claim to faith. Biblical wisdom is never intellectual attainment alone; it is a way of living in harmony with God and others. Jesus said, " Wisdom is proved right by her actions " ( Matthew 11:19 ). The actions of true wisdom display humility or meekness . Jesus blesses the meek (Matthew 5:5) and describes himself as meek (Matthew 11:29). Christians are exhorted to follow his example (1 Corinthians 4:21; 2 Corinthians 10:1; Galatians 5:23; 6:1; Ephesians 4:2; Colossians 3:12; 2 Timothy 2:25; Titus 3:2; 1 Peter 3:15). In regard to people, meekness includes a warm and gentle friendliness that James earlier contrasted with anger (1:20-21). As describing one’s relation to God, it implies a humble acceptance of his will. Thus, the word that saves must be humbly accepted (1:21). One who is truly wise will not boast of his knowledge and insight, as if he had gained wisdom by his own power. Instead, true wisdom is the gift of the one who gives generously James (1:5). Christians must receive that gift with gratitude and humility. There is a key issue which must not be overlooked as we contemplate how we may share in the true wisdom discussed in this chapter. Why do some go the path of selfish and arrogant "wisdom of the world"? Why do others -relatively few by comparison -- follow the " wisdom from above "? The Scripture says: " The fear of the Lord is the beginning of wisdom; all who follow his precepts have good understanding" (Psa. 111:10). Those who fear God and keep his commandments have true wisdom. They are able to live constructively and happily. They know the real meaning of life and see things in their proper perspective. But those who are without such reverent humility in the presence of the Almighty regard his commandments as foolishness and insist on going their own way unto destruction. Christian living is about emptying ourselves of pride and nurturing a spirit of humble reverence and obedience to God. It is learning that the path of reliance on God rather than on ourselves is true wisdom. It is "wising up" to the fact that we cannot chart our own course in life and do as we please but that life’s meaning is found in following the path marked by our Savior.