Jesus Our High Priest

Bob Cowles • July 15, 2017

(Hebrews 7:1-28)

Chapter seven explains why we have a special cause for security in having a “high priest after the order of Melchizedek .” This chapter explains the two verses of the Old Testament, which mentioned Melchizedek. This “order” of priesthood is supe­rior to the order of priests who served in the temple. The author exclaims, “ See how great he is! ” His greatness consists in the fact he has no beginning or end. He “ continues a priest forever ” ( 7:3 ). The levitical priests died, but he lives (7:8). His particular order depends, not on bodily de­scent, but on an indestructible life (7:16). Death prevents the old order of priesthood from continu­ing in office, but the new order “ continues for ever ” (7:23-24 ).

As we read through chapter seven, the argument may appear difficult to understand. But the point that stands out is that the “ order of Meichizedek ” is eternal (7:3, 8, 16, 23-24). Jesus Christ was not qualified to be a priest of the temple (7:14), but he belongs to a priesthood that lasts forever.

The point of this chapter is that the church has not been left alone . There is one who is able “ for all time ” to save those who draw near, since he “ always lives to make intercession for them ” (7:26 ). A church rooted in Christ, who saves “ for all time ,” is anchored in eternity. This church will survive. We need today to reaffirm the promises, which serve as an “ anchor of the soul .”

Typology

There is a device used several times in Scripture called typology that figures into our ability to appreciate this chapter. It is from this perspective on history that Melchizedek becomes a type of Christ. He prefigured what would be revealed in Jesus. He had some dim level of participation in the reality that Jesus would bring to light. The shadowy figure mentioned only at Genesis 14:17-20 and Psalm 110:4 is offered in Hebrews 7 as an Old Testament anticipation of Jesus.

Melchizedek didn’t get his priestly appointment through family ties as a descendant of Aaron. Indeed, insofar as the biblical record itself goes, he has no ancestry! Of course he had parents. And he may have had children. But insofar as the biblical data on him, we have no family tree. He is “without father or mother, without genealogy.” Why, one could even go further to say that the priest-king of Salem was “without beginning of days or end of life” – again, insofar as the record itself give us no details – and thus “remains a priest forever .”

Furthermore, in keeping with his motif of the superiority of Jesus, he proceeds to demonstrate the preeminence of Jesus even to Father Abraham. So when Abraham paid a tithe to Melchizedek, not only Abraham but all his descendants (i.e., those “still in the body of” Abraham) – including Aaron and the high priests descended from him – were granting the superiority of Salem’s priest-king to Abraham. Thus if it can be shown that Christ’s priesthood is of the Melchizedekan order, it will be proved – to our writer-preacher at least – that Jesus is superior both to Abraham and to the system of priests and offerings within Judaism.

The Melchizedekan Order

The Israelites understood that priests functioning within their community must come from the Tribe of Levi and that high priests must be descended from Aaron. So how could Jesus – who is of the Tribe of Judah – qualify for the priesthood, much less for the role of high priest? That is the question addressed next: (7:11-22).

This permanent change of priesthood has several implications. For one , it means that the covenantal system embodying the Aaronic priesthood would have to be changed . Perfection was not in view with the Law of Moses. It could not make those who lived under its ordinances and rituals perfect, and – to borrow the language of Paul – served best to make its subjects aware of their sinfulness and of their need for something more than its rules and regulations. “No one will be declared righteous in [God’s] sight by observing the law,” he wrote, “rather, through the law we become conscious of sin” (Rom. 3:20) .

Jesus is much more, however, than a mediator. “Jesus has become the guarantee (Gk, engyos ) of a better covenant” (v.22). Jesus is the personal guarantor whose indestructible life means that he is always on duty to see that we triumph over Satan’s devices. If his death was the ultimate sacrifice for sin that made further sacrifices unnecessary, his present function on our behalf as high priest means that we need not cower before threats and persecution (cf. Rom. 5:9). “Christ Jesus, who died – more than that, who was raised to life – is at the right hand of God and is also interceding for us” (Rom. 8:34 ). His work has brought us into a “better covenant” with God; it is a covenant written on hearts rather than stone tablets and carries the promise: “ I will forgive their wickedness and will remember their sins no more” (cf. Jer. 31:31-34 ).

He Meets Our Need!

The language that follows is the great assurance the Hebrew writer wanted the discouraged believers of his time to embrace .

(7:23-28 ).

What incredible language! “ He is able to save completely those who come to God through him .” “ He always lives to intercede for them .” And – well, I’m going to cheat here and sneak a look ahead in order to round out this incredible process of redemption – his gracious relationship with us makes us perfect in God’s eyes, even while we are stumbling and fumbling around down here! “By one sacrifice he has made perfect forever those who are being made holy” (10:14).

The preacher-writer of our text wanted his desperate hearers-readers to know there was one place they could go in their distress. Don’t quit on faith. Don’t turn back. Don’t give in to the pressures. Let your distress drive you to Jesus !

The beleaguered saints to whom Hebrews is addressed had found themselves awkward, unlovely, and undesirable. They didn’t fit their past social environments. Their old friends weren’t friends anymore. For some, even family had cut them off . Yet all of us need to be wanted! So Jesus could never be an “incidental luxury” or occasional Sunday guest for them. They would need him as their one bright thing for each day – until he came again for them. And so do we!

Conclusion

This text isn’t really about Melchizedek – any more than previous ones have been about angels, Moses, Joshua, or Sabbath. They are all about Jesus . For this preacher, everything is about Jesus! Tying together 2:17 with 7:1-28 , watch the three key terms he has used of him.

First , Jesus is faithful . Tested though he was, he not only survived but passed with flying colors. He is “holy, blameless, pure, set apart from sinners, exalted above the heavens” in his unsoiled nature as Son of God. Second , he is merciful . Although “set apart” in his personal holiness, Jesus has chosen not to set himself apart as aloof and unavailable to us. He has shared our humanity, endured our unbelieving rejection, borne our vulnerabilities, and taken our sin debt onto himself at Calvary. Oh, he is merciful beyond comprehension. And, finally , he is perfect for our situation of need. He forgives, empowers, disciplines, and reassures; at the end, he will raise us from the dead and transform us into the very likeness of his own indestructible, conquering, and glorious self.

Jesus. Remember, the subject of chapter 7 is not Melchizedek but Christ. Melchizedek serves as an illustration of Christ and then fades from view. Verses 20-28 form the climactic section, and here the name "Jesus" appears for the first time in the chapter. "Jesus has become the guarantee of a better covenant" (7:22 NRSV).

Bob's Blog

19 Points About Humility

By Bob Cowles • July 1, 2019
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

Judge Not That You Be Not Judged

By Bob Cowles • March 3, 2018
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.

Our Attitude Toward the Word of God

By Bob Cowles • February 26, 2018
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.

You Are Your Brother’s Keeper

By Bob Cowles • February 17, 2018
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.

Some Guidelines for Prayer

By Bob Cowles • February 11, 2018
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.

Jesus Is Coming Again

By Bob Cowles • February 3, 2018
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.

WARNING TO THE RICH

By Bob Cowles • January 20, 2018
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.

Don’t Leave God Out of Your Plans!

By Bob Cowles • January 14, 2018
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.

The Cure for Conflict

By Bob Cowles • January 6, 2018
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 and Wisdom

By Bob Cowles • December 29, 2017
(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.