INTRODUCITON
The spiritual formation of the believer is essential to their walk with Christ. There are many passages in Scripture that correlate with the principles of the spiritual formation of the believer. Romans 12:1-2 and Ephesians 4:17-20 will be examined. The purpose is to observe both of these passages on the illuminating factor of the spiritual development for the believer.
COMMENTARY OF ROMANS 12:1-2
These two verses of Scripture will be examined in the English Standard Version. The passage is as follows:
I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect (ESV).
This passage brings the concept of total transformation in the life of the believer. The word therefore shows that the teaching proceeds verses 1:18-11:36 and is the conclusion of these verses. The Greek verb parakaleō is translated into “I appeal” or “I exhort.” This is a strong verb that refers to a commanding declaration that demands stern obedience. It is quite ordinary for Paul to use it in instruction contexts. The phrase “by the mercies of God” refers to the mercy of God in 11:30-36. It is accurate that the Greek word “oiktirmo,,” which is translated into “mercy,” only occurs in Romans in chapters 9-11, but most scholars believe that “mercy” is a underlining theme of the epistle (Osborne 2004, 319). John Stott said it well when he stated, “…the gospel is precisely God’s mercy to inexcusable and undeserving sinners, in giving His Son to die for them, in justifying them freely by faith, in sending them the life-giving Spirit, and in making them his children (Stott 1994, 320).” The entirety of dedication of the believer to God is based on the entirety of His mercy towards the believer (Osborne 2004, 319).
The ultimate reaction of the believer to this mercy is unconditional capitulation. This imagery is expressed in the phrase “…present your bodies as a living sacrifice….” This metaphor is a prevailing one. It gives the idea of one bringing themselves before the alter of God to be sacrificed. There are other examples in Scripture of sacrificial language being used metaphorically. One example can be found in Psalm 141:2 which states, “the lifting up of my hands as the evening sacrifice.” Others can be found in Psalm 50:12, Hebrews 13:15, and 1 Peter 2:5. Robert Daly states that sacrificial language in the New Testament is constantly ethical in nature. In other words, it is meant to be lived out virtually in the daily life of the believer (Daly 1997, 234-235). The overall substance is “your bodies,” which could represent the material body as devoted to God.
There are three facets of our sacrifice to God that is presented. The first is “living” which denotes not only the vibrant character of the sacrifice, but also the spiritual condition of the believer. The second is “holy,” which means that the Christian is entirely committed or set apart from the world. The third is the phrase “…acceptable to God...,” which constructs off of an Old Testament notion of the sacrifice satisfying God. These three facets are crucial to the life of the believer. The Christian must strive at all times to experience the innovative life of the Holy Spirit in order that he or she will be set apart to God to bring him satisfaction.
This sacrifice is the believer’s total being to God is a “…spiritual worship.” In other words, a life of worship is essential to the life of the Christian and must be exhibited in every aspect of their life. Every instant in the life of the believer is an act of serving and rejoicing that God is in their life. This is shown through cooperate worship with other believers and personal worship in solitude with God (Osborne 2004, 320).
Paul transitions for the “what” to the “how” of the Christian life. In verse two he conjures the negative process for presenting oneself to God and then he presents the positive manner. The negative process is given by the phrase “do not be conformed to this world.” The word “conform” conveys a superficial action and the word “transform” is a prevailing action. The believer is not to be ruled by the powers of this world. 1 John 2:15 also expresses this concept; “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him (ESV).” The Christian is to be separate from this world because this is not our true home. The believer is only present on this earth temporarily to glorify God by the spreading of His gospel (Osborne 2004, 321). In correlation to the negative elucidation is the positive resolution, which is interconnected with the phrase “be transformed by the renewal of your mind.” The Greek word “metamorphoō,” which is translated into “transformed,” means to change or change appearance (Swenson 1997). This phrase expresses an intrinsic flaccid logic in which the transforming power of the Holy Spirit penetrates the foundation of one’s being and remolds he or she into a “new creation.” This concept is also revealed in 2 Corinthians 5:17, which states: “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come.” The Holy Spirit changes the lives of believers and enables them to present themselves totally to God. This transpires in the “mind,” which is “renewed” by God. The mind is the center of the battle between the aspiration to serve God and sin. It is apparent that the “mind” is where spiritual growth transpires and the decisions that conclude one’s spiritual direction (Osborne 2004, 322).
COMMENTARY ON EPHESSIANS 4:17-20
The theme of this passage can be seen as the necessity for fundamental change. The English Standard version will be the translation the will be used in the analysis of this verse. It is as follows:
Now this I say and testify in the Lord, that you must no longer walk as the Gentiles do, in the futility of their minds. They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart. They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity. But that is not the way you learned Christ!
The vibrancy of Paul’s expressive terminology serves both to elucidate his thoughts and to extract a response from the reader. There is a poignant content to words that are used such as “futility,” “darkened,” “alienated,” “ignorance,” “hardness,” “sensuality,” and “greedy.” When the words are include “thinking” and “understanding” the picture is transparent (Osborne 2004, 111).
The phrase “Now this I say and testify in the Lord…” refers to the exhortation of the believer to walk worthy of their higher calling, which is to garnish the doctrine of our savior Jesus Christ. With this understanding, Paul reminds his audience of what they were before they received the Holy Spirit. In addition, the phrase “that you must no longer walk” can be seen as a turning away of the old and coming into the new life as a believer. The Greek word “peripateō,” which is translated into “walk,” can also be seen as one’s conduct, behavior, or the leading of one’s life (Swenson 1997). The believer is to live a life that is set apart from the “Gentiles.” The Gentiles live “in the futility of their minds.” They are also “darkened in their understanding.” Both in ancient times and today’s society, people who reject God believe that they are progressive. Their “ignorance” is not a lack of instruction. There are many brilliant men and women, but brilliance is a squander and vain in conclusion with the combination with the “hardness of heart” towards the gospel of Jesus Christ (Crossway 2008, 2269).
CONCLUSTION
Spiritual formation is an aspect of the Christian faith. It is a gradual process that will never conclude until we see Christ. It is the duty of the believer to develop their spiritual lives in order to be a more effective believer. These two passages help to reveal the essentiality of the spiritual formation of the believer. The ultimate conclusion of these two passages is that we must remove the “old self” and put on the “new self.”
BIBLIOGRAPHY
Barnes, Albert, and Robert Frew. Notes on the New Testament: Ephesians, Philippians, Colossians [to Philemon]. Grand Rapids, Mich: Baker Books, 2001.
Crossway Bibles. ESV Study Bible: English Standard Version. Wheaton, Ill: Crossway Bibles, 2008.
Daly, R. J. “Is Christianity Sacrificial or Antisacrificial?” Religion 27:231–43. 1997.
Liefeld, Walter L. Ephesians. Downers Grove, Ill: InterVarsity Press, 1997.
Osborne, Grant R. Romans. Downers Grove, IL: Intervarsity Press, 2004.
Stott, John R. W. Romans: God’s Good News for the World. The Bible Speaks Today. Illinois: Inter Varsity Press. 1994.
Swanson, J. Dictionary of Biblical Languages with Semantic Domains : Greek (New Testament) (electronic ed.). (1997). Oak Harbor: Logos Research Systems, Inc.
Sunday, June 12, 2011
Saturday, May 21, 2011
THEOLOGY OF MISSIONS
INTRODUCTION
The vast multiplicity of churches on this earth has impacted every aspect of theology, which includes how churches do missions. It also includes how they communicate and articulate the theology of missions. The different aspects of missions can include how the church body selects missionaries to who would be considered a missionary. The underlining question that must be answered is, “What is the foundational mission of the church?” This question has been answered in so many ways. Formulating an answer to this question can be quite difficult because the vast diversity of churches cause an incongruous and opposing goals, which makes everything less apparent. The purpose of this paper is to articulate the theology of missions from a biblical vantage point.
THE CHURCH AND MISSIONS
A question must be asked, “What is the center piece of missions?” The center of missions is the local and universal church. What is the mission given to the church? Jesus gave the church the “great commission” that has been plainly presented in all four Gospels. God gave mankind the responsibility to achieve tasks began in the Garden of Eden, which has been termed as the cultural mandate. One must understand that the great commission is not a substitution for the cultural mandate of humanity. It is a further mission statement for the Christian. Every aspect of the church is included in the mission of God to “go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit (Matthew 28:19, NKJV).” No one is expelled from this command from Jesus Christ. Therefore, in concordance with the theology of missions, the church to its entirety has the conscientiousness to be involved in missions. The mission supplies the fundamental function for all believers in Jesus Christ. Therefore, every Christian should participate in missions, whether by being sent or sending others.
REACHING THE WORLD
The next aspect that must be evaluated is to see if there is a geographical or cultural constraint to the mission of the church. When studying the commission of Jesus Christ in the Gospels, one must conclude that Christ had a global mission. In Mark 16:15 he states, “Go into all the world and preach the gospel to every creature (NKJV).” In addition, in Acts1:8 it states, “…and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth (NKJV).” The church must have fervor about reaching the unreached people of this world. Johannes Verkuyl points out that the God of Abraham has always been troubled with the world. “God chose Israel in preparation for the complete unwrapping and disclosure of His universal intentions.” There are abundant references to “the earth” and “the nations” that lead to the conclusion that the church’s purpose is to reach the whole world. When studying God’s Word to its entirety, one must conclude that the theological connotation of the scriptures about God’s love and Christ’s death for the sins of the world point to the global degree of the mission. The Church is called to reach the unreached with the Gospel. Anything less than this is outside the will of God. Johnston said it very well when he stated, “Our aim should be at minimum a church for every people.” The question is whether the church is living up to this statement.
THE MISSION UNTIL HIS RETURN
A question that must be answered is when did the mission begin? It began in the Garden of Eden when God promised that the seed of Eve would defeat Satan (Genesis 3:15). This is the first proclamation of the Gospel, which is often referred to as the “protoevangelium.” The line of Seth, which is one of the sons of Adam and Eve, would produce a king that the entire world would be blessed by. This king is Jesus Christ. In Genesis the gospel has not been preached to all the world. The world has not been blessed with the King’s existence on the earth. In concordance, the mission must continue until the King returns as promised. Just as missions was the priority and heartbeat of Paul, so should it be for the church today.
THE CHARGE OF THE MISSION
It is of great importance to understand what the mission is and its correlation to the church. Roy Zuck has described the mission of Israel well. He states: "The theology of the Old Testament finds focus in great measure in the nation Israel, the covenant people of Yahweh, whom He elected, redeemed, and commissioned to serve Him among the nations of the earth. As a kingdom of priests and a holy nation (Ex 19:46), it was Israel’s task to model the dominion of God over His creation and to mediate His saving grace to fallen and alienated humanity." He describes the cultural mandate and something similar in many respects to the great commission in Israel’s mission. Israel failed the mission given by God and as a result was scatted among the nations (Dt 4:27, Am 9:9). As a result of this failure, God sent His Son. Jesus Christ came to complete the task in accordance to the Father. Jesus described His mission in Luke 19:10, which states: “For the Son of Man has come to seek and to save that which was lost.” In John 17:4 it states, “I have glorified You on the earth. I have finished the work which You have given Me to do.” Jesus accomplished the will of the Father to glorify the Father. In correspondence, the church glorifies God through the harvesting of new believers. Paul received his mission form Jesus to be the primary missionary to the Gentiles. Galatians 1:16 and Acts 26:28 communicate Paul’s missionary mission of preaching the Gospel. Paul preached that faith comes by the Word of God. As a result, he was dedicated to the preaching of the Gospel (Romans 10:17). Paul understood that the Gospel is “…the power of God to salvation for everyone who believes (Romans 1:16 NKJV)…” The primary mission of the church is to the preaching of the Gospel. Dr. Yohannan, who is the founder of Gospel for Asia, reveals the preaching of the Gospel as the essential mission of any missionary. Those that are sent by God have a mission to take the Gospel to the unreached and to be a buffer in order that others come to faith in Jesus Chist Studying Paul’s methodology of missions provides a working model for any missionary. When observing his methods one can conclude that he preached, disciple, planted churches, and mentored church leaders. Glasser adds that “Paul felt that only through the deliberate multiplication of vast numbers of new congregations would it be possible to evangelize his generation.” One must take into consideration that Paul was not preoccupied by social exertion. The degree that a missionary must engage him or herself in social gospel tasks cannot be clearly defined, but these tasks must be parallel with the preaching of the Gospel and discipleship. In Mark 8:36 it states, “For what will is profit a man if he gains the whole world, and loses his own soul.” If a missionary spends more effort in providing for the poor and less time preaching the Word of God, then they are missing the underlining purpose of the church and their purpose for being sent. Jesus Christ had a heart for the poor; therefore, all believers should have a heart for the poor. The missionary should not ignore the needs that around them, but it should not replace the mission of sharing the Word of God.
CONCLUSTION
The underling purpose of missions is the furtherance of the Gospel of Jesus Christ. Preaching the gospel, discipleship, baptizing, and church planting are the responsibility of the believer, either directly or indirectly. Jesus Christ gave the mission to the developing church after His resurrection and it must carry on until His return. Christ stated in Matthew 24:14 that the “…gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come (NKJV).” The church is the cornerstone is seeing the nations reached for the glory of God.
BIBLIOGRAPHY
Alexander, T. Desmond “Genesis Notes,” ESV Study Bible. Wheaton, Crossway Bibles, 2008.
Corwin, Gary R. Gary B. McGee, and A. Scott Moreau, Introducing World Missions: A Biblical, Historical and Practical Survey. Grand Rapids, MI: Baker Academic, 2009.
Glasser, Arthur F. “The Apostle Paul and the Missionary Task,” in Perspectives on the World Christian Movement 4th Edition, ed. Ralph Winters and Steven C. Hawthorne 149-154. Pasadena: William Carey Library, 2009.
Johnstone, Patrick. “Covering the Globe,” in Perspectives on the World Christian Movement 4th Edition, ed. Ralph Winters and Steven C. Hawthorne 551. Pasadena: William Carey Library, 2009.
Piper, John. “Let the Nations Be Glad,” in Perspectives on the World Christian Movement 4th Edition, ed. Ralph Winters and Steven C. Hawthorne 64. Pasadena: William Carey Library, 2009.
Verkuyl, Johannes. “The Biblical Foundation for the Worldwide Missions Mandate,” in Perspectives on the World Christian Movement 4th Edition, ed. Ralph Winters and Steven C. Hawthorne 62. Pasadena: William Carey Library, 2009.
Weber, Stuart K. Matthew Holman New Testament Commentary. Nashville, TN: Broadman & Holman Publishers, 2000.
Yohanna, K.P. Come, Let’s Reach the World. Carrolton, TX: GFA Books, 2004.
Zuck, Roy B. A Biblical Theology of the Old Testament, Chicago: Moody Press, 1991.
The vast multiplicity of churches on this earth has impacted every aspect of theology, which includes how churches do missions. It also includes how they communicate and articulate the theology of missions. The different aspects of missions can include how the church body selects missionaries to who would be considered a missionary. The underlining question that must be answered is, “What is the foundational mission of the church?” This question has been answered in so many ways. Formulating an answer to this question can be quite difficult because the vast diversity of churches cause an incongruous and opposing goals, which makes everything less apparent. The purpose of this paper is to articulate the theology of missions from a biblical vantage point.
THE CHURCH AND MISSIONS
A question must be asked, “What is the center piece of missions?” The center of missions is the local and universal church. What is the mission given to the church? Jesus gave the church the “great commission” that has been plainly presented in all four Gospels. God gave mankind the responsibility to achieve tasks began in the Garden of Eden, which has been termed as the cultural mandate. One must understand that the great commission is not a substitution for the cultural mandate of humanity. It is a further mission statement for the Christian. Every aspect of the church is included in the mission of God to “go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit (Matthew 28:19, NKJV).” No one is expelled from this command from Jesus Christ. Therefore, in concordance with the theology of missions, the church to its entirety has the conscientiousness to be involved in missions. The mission supplies the fundamental function for all believers in Jesus Christ. Therefore, every Christian should participate in missions, whether by being sent or sending others.
REACHING THE WORLD
The next aspect that must be evaluated is to see if there is a geographical or cultural constraint to the mission of the church. When studying the commission of Jesus Christ in the Gospels, one must conclude that Christ had a global mission. In Mark 16:15 he states, “Go into all the world and preach the gospel to every creature (NKJV).” In addition, in Acts1:8 it states, “…and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth (NKJV).” The church must have fervor about reaching the unreached people of this world. Johannes Verkuyl points out that the God of Abraham has always been troubled with the world. “God chose Israel in preparation for the complete unwrapping and disclosure of His universal intentions.” There are abundant references to “the earth” and “the nations” that lead to the conclusion that the church’s purpose is to reach the whole world. When studying God’s Word to its entirety, one must conclude that the theological connotation of the scriptures about God’s love and Christ’s death for the sins of the world point to the global degree of the mission. The Church is called to reach the unreached with the Gospel. Anything less than this is outside the will of God. Johnston said it very well when he stated, “Our aim should be at minimum a church for every people.” The question is whether the church is living up to this statement.
THE MISSION UNTIL HIS RETURN
A question that must be answered is when did the mission begin? It began in the Garden of Eden when God promised that the seed of Eve would defeat Satan (Genesis 3:15). This is the first proclamation of the Gospel, which is often referred to as the “protoevangelium.” The line of Seth, which is one of the sons of Adam and Eve, would produce a king that the entire world would be blessed by. This king is Jesus Christ. In Genesis the gospel has not been preached to all the world. The world has not been blessed with the King’s existence on the earth. In concordance, the mission must continue until the King returns as promised. Just as missions was the priority and heartbeat of Paul, so should it be for the church today.
THE CHARGE OF THE MISSION
It is of great importance to understand what the mission is and its correlation to the church. Roy Zuck has described the mission of Israel well. He states: "The theology of the Old Testament finds focus in great measure in the nation Israel, the covenant people of Yahweh, whom He elected, redeemed, and commissioned to serve Him among the nations of the earth. As a kingdom of priests and a holy nation (Ex 19:46), it was Israel’s task to model the dominion of God over His creation and to mediate His saving grace to fallen and alienated humanity." He describes the cultural mandate and something similar in many respects to the great commission in Israel’s mission. Israel failed the mission given by God and as a result was scatted among the nations (Dt 4:27, Am 9:9). As a result of this failure, God sent His Son. Jesus Christ came to complete the task in accordance to the Father. Jesus described His mission in Luke 19:10, which states: “For the Son of Man has come to seek and to save that which was lost.” In John 17:4 it states, “I have glorified You on the earth. I have finished the work which You have given Me to do.” Jesus accomplished the will of the Father to glorify the Father. In correspondence, the church glorifies God through the harvesting of new believers. Paul received his mission form Jesus to be the primary missionary to the Gentiles. Galatians 1:16 and Acts 26:28 communicate Paul’s missionary mission of preaching the Gospel. Paul preached that faith comes by the Word of God. As a result, he was dedicated to the preaching of the Gospel (Romans 10:17). Paul understood that the Gospel is “…the power of God to salvation for everyone who believes (Romans 1:16 NKJV)…” The primary mission of the church is to the preaching of the Gospel. Dr. Yohannan, who is the founder of Gospel for Asia, reveals the preaching of the Gospel as the essential mission of any missionary. Those that are sent by God have a mission to take the Gospel to the unreached and to be a buffer in order that others come to faith in Jesus Chist Studying Paul’s methodology of missions provides a working model for any missionary. When observing his methods one can conclude that he preached, disciple, planted churches, and mentored church leaders. Glasser adds that “Paul felt that only through the deliberate multiplication of vast numbers of new congregations would it be possible to evangelize his generation.” One must take into consideration that Paul was not preoccupied by social exertion. The degree that a missionary must engage him or herself in social gospel tasks cannot be clearly defined, but these tasks must be parallel with the preaching of the Gospel and discipleship. In Mark 8:36 it states, “For what will is profit a man if he gains the whole world, and loses his own soul.” If a missionary spends more effort in providing for the poor and less time preaching the Word of God, then they are missing the underlining purpose of the church and their purpose for being sent. Jesus Christ had a heart for the poor; therefore, all believers should have a heart for the poor. The missionary should not ignore the needs that around them, but it should not replace the mission of sharing the Word of God.
CONCLUSTION
The underling purpose of missions is the furtherance of the Gospel of Jesus Christ. Preaching the gospel, discipleship, baptizing, and church planting are the responsibility of the believer, either directly or indirectly. Jesus Christ gave the mission to the developing church after His resurrection and it must carry on until His return. Christ stated in Matthew 24:14 that the “…gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come (NKJV).” The church is the cornerstone is seeing the nations reached for the glory of God.
BIBLIOGRAPHY
Alexander, T. Desmond “Genesis Notes,” ESV Study Bible. Wheaton, Crossway Bibles, 2008.
Corwin, Gary R. Gary B. McGee, and A. Scott Moreau, Introducing World Missions: A Biblical, Historical and Practical Survey. Grand Rapids, MI: Baker Academic, 2009.
Glasser, Arthur F. “The Apostle Paul and the Missionary Task,” in Perspectives on the World Christian Movement 4th Edition, ed. Ralph Winters and Steven C. Hawthorne 149-154. Pasadena: William Carey Library, 2009.
Johnstone, Patrick. “Covering the Globe,” in Perspectives on the World Christian Movement 4th Edition, ed. Ralph Winters and Steven C. Hawthorne 551. Pasadena: William Carey Library, 2009.
Piper, John. “Let the Nations Be Glad,” in Perspectives on the World Christian Movement 4th Edition, ed. Ralph Winters and Steven C. Hawthorne 64. Pasadena: William Carey Library, 2009.
Verkuyl, Johannes. “The Biblical Foundation for the Worldwide Missions Mandate,” in Perspectives on the World Christian Movement 4th Edition, ed. Ralph Winters and Steven C. Hawthorne 62. Pasadena: William Carey Library, 2009.
Weber, Stuart K. Matthew Holman New Testament Commentary. Nashville, TN: Broadman & Holman Publishers, 2000.
Yohanna, K.P. Come, Let’s Reach the World. Carrolton, TX: GFA Books, 2004.
Zuck, Roy B. A Biblical Theology of the Old Testament, Chicago: Moody Press, 1991.
Saturday, February 19, 2011
BOOK CRITIQUE: SHARE JESUS WITHOUT FEAR
BIOGRAPHICAL ENTRY
Fay, William, and Linda E. Shepherd. Share Jesus Without Fear. Nashville, TN: Broadman & Holman Publishers, 1999.
AUTHOR INFORMATION
Bill Fay can be seen in many lights. He is both an evangelist and a radio host. Before his salvation, Fay was CEO of a multi-million dollar corporation. On top of his day job, he owned a house of prostitution and many more businesses that were affiliated with the mafia.
Through trials and near imprisonment, God brought Bill Fay to a saving knowledge of Jesus Christ. Now as a Christian, Fay has a passion to equip others to share the Gospel of Jesus Christ and help them overcome their fears of sharing the Gospel. He has also witnessed to almost 25,000 people since becoming a Christian. This, in many respects, is his greatest credential. Fay also has authored many materials for Sharing Jesus Without Fear and is a graduate from Denver Seminary. Bill Fay currently resides with his family in Ft. Myers, Flordia.
CONTENT SUMMARY
Share Jesus Without Fear is a book that is like no other. It takes the Gospel message and teaches how to reach the lost in the most practical manner. The author of this book, William Fay, was very successful in the world’s view. Fay was a CEO of a multi-million dollar corporation and felt like he needed nothing, including God. Along with being a CEO, Fay also had ties with the mafia. He ran a brothel house including other businesses tied to the mafia. After a while Fay was finally arrested for his house of prostitution. After being arrested, Paul Grant, a man that had been witnessing to him for about a year, reached out to him again with the love of Jesus Christ. Paul and his wife Kathie invited him over for dinner one day and shared with him the Gospel of Jesus Christ and how it has changed their lives. Later on, Fay reached out to his pastor that married him and his fourth wife. This was after being arrested and facing 8 years in prison. After this point, Fay accepted Christ as his Savior. Immediately after his salvation he began to witness to his daughter whom he had not seen in over 20 years. After witnessing to his daughter, he began to witness to the officers and detectives that had arrested him. Throughout Fay’s life, he has witnessed to over 25,000 people.
Chapter one of this book begins with a simple concept, “You can’t fail.” Whether a person responds to the Gospel in a salvation experience or not is irrelevant. Obedience to God in sharing one’s faith is more important than a result. If an unbeliever does not respond to the believer sharing their faith it does not mean that the believer failed. It means that they were obedient to God. A Christian sharing their faith has “nothing whatsoever to do with bringing anyone to the Lord. It has everything to do with obedience. Even if you don’t have the privilege to see someone respond, you have not failed because you were obedient” (pg. 3).
In chapter 2 Fay shares a startling statistic of Christians sharing their faith. He states that only five to ten percent of people in the American church have shared their faith in the past year (pg. 6). This means that the other 90 to 95 percent are drowning themselves in the sin of silence. Fay states that churches that made a choice not to reach the lost will die out. He also points out that “evangelism involves telling one’s friends how to go from the state of death to the state of life” (pg. 8). Christians do not need to feel like they have to have experience in sharing their faith in order to reach an unbeliever. They also need to realize that it is the job of every Christian to reach the lost, not just the pastoral staff. Every believer is commanded by God to share their faith with the unbelieving world. Fay also points out that it takes an average of 7.6 times of hearing the Gospel for an unbeliever to respond. Sharing the Gospel of Jesus Christ is a command that all Christians must practice with boldness.
In Chapter three, it addresses the main rationale that Christians give for not sharing their faith. Many Christians believe that they do not have the gift of evangelism and as a result they do not have to witness to the lost. This is far from biblical. A believer is commanded in the Great Commission to evangelize to the lost (pg. 15). According to Philippians 4:13, God has equipped all believers in sharing their faith. The fear of rejection must be put aside and obedience to God must take priority. Many Christians believe that if they lead someone to Christ they have caused them to be saved, but in reality only God leads someone to salvation. If an unbeliever does not respond “they are rejecting Jesus and God’s Word. Therefore you did not fail in your obedience” (pg. 17). Believers must drop all excuses for not sharing their faith. When Christians remove the disobedient excuses in their life they grow more in their relationship with God.
Chapters four, five, and six really reaches the heart of this book. In these combined chapters, Fay introduces a method that he uses in reaching the lost. He starts out examining the “conversational joggers,” which is on page 30. Fay uses questions “to determine if God is at work and to see if their heart are open” (pg. 30). These questions can include, “What are the biggest problems facing women today?” and “Do you go to church anywhere?” Questions that can be used in “conversation joggers” can be found on pages 145-146. These questions help to lead to Fay’s sharing Jesus without fear questions. These questions include “Do you have spiritual beliefs?”; “To you, who is Jesus?”; “Do you think there is a heaven and hell?”; “If you died tonight where would you go?”; and “if what you were believing were not true would you want to know?” These questions are simple and practical questions in sharing one’s faith. They are meant not to be argumentative in nature. Also, these questions help to promote control when the believer is witnessing to the unbeliever. Fay also stressed the importance in listening to the unbeliever when asking these questions. After presenting these questions, Fay encourages the sharing of certain scripture passages with the unbeliever. These passages are put in a unique order. When presenting these passages the Christian would ask the unbeliever to read it aloud. After reading the passage aloud the person sharing their faith would then ask, “What does this say to you?” After sharing the passages the believer may have the opportunity to ask the five commitment questions. They are, “Are you a sinner?”; “Do you want forgiveness of sins?”; “Do you believe Jesus Christ died on the cross for you and rose again?”; “Are you willing to surrender you life to Jesus Christ?”; “Are you ready to invite Jesus Christ in to your life and into your heart?” These questions can be found on page 148.
Fay also gives practical advice when confronting objections. When the unbeliever gives an objection to the five commitment questions just ask them “why.” This will allow the one that is sharing their faith to filter out the multitude of objections and get straight to the unbeliever’s heart. Fay also helps by giving his “ready responses to common objections” (pg. 81). William Fay concludes his book with an exhortation to pray for the unbeliever. He presses the Christian to spend time in prayer daily for the lost (pg. 129). Along with praying for the lost, he encourages the believer to pray for God to open doors for an opportunity for sharing one’s faith. The Christian should also manifest a Christ-like love to the unbeliever that they might see Christ in them.
EVALUATION
When reading this book, one may notice that all of Fay’s stories always ended in positive success. The unbeliever always received Christ. This can be considered ironic since Fay stresses the notion that success is not based upon the response of the unbeliever, which is true, but he never stated when someone did not receive Christ when he shared his faith. If Fay’s purpose was to encourage Christians to share their faith despite the response, then he should have shared more examples of unbelievers rejecting the Gospel. The believer can be discouraged in reading only success stories and never really seeing the hardships of sharing one’s faith. Fay’s assessment is true that the believer is only successful in being obedient, but their needs to be a consistency with his examples.
Another negative aspect of this book was a story that is presented in chapter six. The story is about a boy that was in a severe car wreck and Fay had the opportunity to witness to him (pg.66). Fay only had about thirty seconds to share the gospel with the young boy before he was towed away in a helicopter. He asked the commitment questions and the boy could only respond with an “Uhhhh.” As stated before, Fay only asked the questions in about thirty seconds. Not a yes or a no, only an “Uhhhh.” After asking the questions without a clear response Fay states, “You see, if this groan came from the boy’s heart, then he was saved.” It is true that one can come to a salvation decision at their deathbed, but it should never be promoted to wait until then. Fay comes across when telling this story as if he boldly knew that this boy was saved. An “Uhhhh” is far from a “yes.”
Many Christians struggle in sharing their faith. This book provides a simple method for sharing one’s faith. The under arching theme of this book is a necessity for all Christians. All believers must be bold in sharing their faith without fear. Having fear is an invalid excuse for not witnessing to others. It is also disobedient to God. Fay’s simplistic methodology is biblically well supported. This method is one of many good methods in sharing one’s faith.
Fay, William, and Linda E. Shepherd. Share Jesus Without Fear. Nashville, TN: Broadman & Holman Publishers, 1999.
AUTHOR INFORMATION
Bill Fay can be seen in many lights. He is both an evangelist and a radio host. Before his salvation, Fay was CEO of a multi-million dollar corporation. On top of his day job, he owned a house of prostitution and many more businesses that were affiliated with the mafia.
Through trials and near imprisonment, God brought Bill Fay to a saving knowledge of Jesus Christ. Now as a Christian, Fay has a passion to equip others to share the Gospel of Jesus Christ and help them overcome their fears of sharing the Gospel. He has also witnessed to almost 25,000 people since becoming a Christian. This, in many respects, is his greatest credential. Fay also has authored many materials for Sharing Jesus Without Fear and is a graduate from Denver Seminary. Bill Fay currently resides with his family in Ft. Myers, Flordia.
CONTENT SUMMARY
Share Jesus Without Fear is a book that is like no other. It takes the Gospel message and teaches how to reach the lost in the most practical manner. The author of this book, William Fay, was very successful in the world’s view. Fay was a CEO of a multi-million dollar corporation and felt like he needed nothing, including God. Along with being a CEO, Fay also had ties with the mafia. He ran a brothel house including other businesses tied to the mafia. After a while Fay was finally arrested for his house of prostitution. After being arrested, Paul Grant, a man that had been witnessing to him for about a year, reached out to him again with the love of Jesus Christ. Paul and his wife Kathie invited him over for dinner one day and shared with him the Gospel of Jesus Christ and how it has changed their lives. Later on, Fay reached out to his pastor that married him and his fourth wife. This was after being arrested and facing 8 years in prison. After this point, Fay accepted Christ as his Savior. Immediately after his salvation he began to witness to his daughter whom he had not seen in over 20 years. After witnessing to his daughter, he began to witness to the officers and detectives that had arrested him. Throughout Fay’s life, he has witnessed to over 25,000 people.
Chapter one of this book begins with a simple concept, “You can’t fail.” Whether a person responds to the Gospel in a salvation experience or not is irrelevant. Obedience to God in sharing one’s faith is more important than a result. If an unbeliever does not respond to the believer sharing their faith it does not mean that the believer failed. It means that they were obedient to God. A Christian sharing their faith has “nothing whatsoever to do with bringing anyone to the Lord. It has everything to do with obedience. Even if you don’t have the privilege to see someone respond, you have not failed because you were obedient” (pg. 3).
In chapter 2 Fay shares a startling statistic of Christians sharing their faith. He states that only five to ten percent of people in the American church have shared their faith in the past year (pg. 6). This means that the other 90 to 95 percent are drowning themselves in the sin of silence. Fay states that churches that made a choice not to reach the lost will die out. He also points out that “evangelism involves telling one’s friends how to go from the state of death to the state of life” (pg. 8). Christians do not need to feel like they have to have experience in sharing their faith in order to reach an unbeliever. They also need to realize that it is the job of every Christian to reach the lost, not just the pastoral staff. Every believer is commanded by God to share their faith with the unbelieving world. Fay also points out that it takes an average of 7.6 times of hearing the Gospel for an unbeliever to respond. Sharing the Gospel of Jesus Christ is a command that all Christians must practice with boldness.
In Chapter three, it addresses the main rationale that Christians give for not sharing their faith. Many Christians believe that they do not have the gift of evangelism and as a result they do not have to witness to the lost. This is far from biblical. A believer is commanded in the Great Commission to evangelize to the lost (pg. 15). According to Philippians 4:13, God has equipped all believers in sharing their faith. The fear of rejection must be put aside and obedience to God must take priority. Many Christians believe that if they lead someone to Christ they have caused them to be saved, but in reality only God leads someone to salvation. If an unbeliever does not respond “they are rejecting Jesus and God’s Word. Therefore you did not fail in your obedience” (pg. 17). Believers must drop all excuses for not sharing their faith. When Christians remove the disobedient excuses in their life they grow more in their relationship with God.
Chapters four, five, and six really reaches the heart of this book. In these combined chapters, Fay introduces a method that he uses in reaching the lost. He starts out examining the “conversational joggers,” which is on page 30. Fay uses questions “to determine if God is at work and to see if their heart are open” (pg. 30). These questions can include, “What are the biggest problems facing women today?” and “Do you go to church anywhere?” Questions that can be used in “conversation joggers” can be found on pages 145-146. These questions help to lead to Fay’s sharing Jesus without fear questions. These questions include “Do you have spiritual beliefs?”; “To you, who is Jesus?”; “Do you think there is a heaven and hell?”; “If you died tonight where would you go?”; and “if what you were believing were not true would you want to know?” These questions are simple and practical questions in sharing one’s faith. They are meant not to be argumentative in nature. Also, these questions help to promote control when the believer is witnessing to the unbeliever. Fay also stressed the importance in listening to the unbeliever when asking these questions. After presenting these questions, Fay encourages the sharing of certain scripture passages with the unbeliever. These passages are put in a unique order. When presenting these passages the Christian would ask the unbeliever to read it aloud. After reading the passage aloud the person sharing their faith would then ask, “What does this say to you?” After sharing the passages the believer may have the opportunity to ask the five commitment questions. They are, “Are you a sinner?”; “Do you want forgiveness of sins?”; “Do you believe Jesus Christ died on the cross for you and rose again?”; “Are you willing to surrender you life to Jesus Christ?”; “Are you ready to invite Jesus Christ in to your life and into your heart?” These questions can be found on page 148.
Fay also gives practical advice when confronting objections. When the unbeliever gives an objection to the five commitment questions just ask them “why.” This will allow the one that is sharing their faith to filter out the multitude of objections and get straight to the unbeliever’s heart. Fay also helps by giving his “ready responses to common objections” (pg. 81). William Fay concludes his book with an exhortation to pray for the unbeliever. He presses the Christian to spend time in prayer daily for the lost (pg. 129). Along with praying for the lost, he encourages the believer to pray for God to open doors for an opportunity for sharing one’s faith. The Christian should also manifest a Christ-like love to the unbeliever that they might see Christ in them.
EVALUATION
When reading this book, one may notice that all of Fay’s stories always ended in positive success. The unbeliever always received Christ. This can be considered ironic since Fay stresses the notion that success is not based upon the response of the unbeliever, which is true, but he never stated when someone did not receive Christ when he shared his faith. If Fay’s purpose was to encourage Christians to share their faith despite the response, then he should have shared more examples of unbelievers rejecting the Gospel. The believer can be discouraged in reading only success stories and never really seeing the hardships of sharing one’s faith. Fay’s assessment is true that the believer is only successful in being obedient, but their needs to be a consistency with his examples.
Another negative aspect of this book was a story that is presented in chapter six. The story is about a boy that was in a severe car wreck and Fay had the opportunity to witness to him (pg.66). Fay only had about thirty seconds to share the gospel with the young boy before he was towed away in a helicopter. He asked the commitment questions and the boy could only respond with an “Uhhhh.” As stated before, Fay only asked the questions in about thirty seconds. Not a yes or a no, only an “Uhhhh.” After asking the questions without a clear response Fay states, “You see, if this groan came from the boy’s heart, then he was saved.” It is true that one can come to a salvation decision at their deathbed, but it should never be promoted to wait until then. Fay comes across when telling this story as if he boldly knew that this boy was saved. An “Uhhhh” is far from a “yes.”
Many Christians struggle in sharing their faith. This book provides a simple method for sharing one’s faith. The under arching theme of this book is a necessity for all Christians. All believers must be bold in sharing their faith without fear. Having fear is an invalid excuse for not witnessing to others. It is also disobedient to God. Fay’s simplistic methodology is biblically well supported. This method is one of many good methods in sharing one’s faith.
Saturday, December 11, 2010
RELIGION ANALYSIS OF ISLAM
INTRODUCTION
The religion of Islam is an obsessive and dominating religion. In recent years this philosophy of life has been examined more closely. This analysis will present a summary of Islam, flaws, and witnessing tips for reaching Muslims. The view that this religion leads to oppression and discrimination will be examined.
SUMMARY OF ISLAM
Islam was birthed from a man named Muhammed in the 6th Century AD.[1] Later in Muhammed’s life he had a vision where he believed that the angel Gabriel visited him. In this vision, Gabriel revealed that the world had forsaken true worship and that he was chosen by God to be a prophet to bring God’s message to the world. “This message was relatively straightforward in its content: 1) all religions on the earth were now corrupt; 2) he was to proclaim the worship of the one true God, named Allah; 3) he was to receive the true words of Allah, record them, and bring people back to the ‘straight path.’”[2] Islam teaches that the Jews were given the truth of Allah, but strayed away and that Christians corrupted it. There is a system of Islam that every convert must practice. This is referred to as The Five Pillars of Islam. The first pillar states that the convert must recite “There is no God but Allah, and Muhammad is his final prophet.” This dogma is referred to as the kalima. The second pillar is prayers that are performed five times a day towards Mecca. These prayers are conducted in a precise fashion. The third pillar is the alms or tithe that must be given for the cause of Islam. This tithe equals one-fortieth of a Muslim’s income. The fourth pillar consists of continual fasting. This
especially pertains to the month of Ramadan, which is the month of fasting and devotion to Allah. The fifth pillar is a journey to Mecca during the life of a Muslim.[3] There are many aspects of Islam that can be discussed, but The Five Pillars summarizes the general day to day lifestyle of a devout Muslim.
FLAWS IN ISLAM
There are many flaws in the belief system of Islam that are counterintuitive to Christianity. One is that the redemptive nature in Islam is quite different than that of Christianity. Islam, according to Muhsin Akbas, gains redemption through suffering and works. Akabas also states that Islam does not have a formulated plan of redemption compared to the incarnation and original sin that is presented in Christianity’s formulation of salvation and redemption. With this said, Akabas admits that there is no unambiguous redemption that is defined formally in Islam.[4]
Second is the oppressive nature of Islam. The Quran teaches in Surah 2:191to kill unbelievers or infidels.[5] This passage is one of many that have an oppressive nature against those who do not believe in Islam. In contrast, Christianity teaches to reach out to the unbeliever in love. Islam also has hatred towards Jews and Christians. An example of this hatred of Jews and Christians can be found in Surah 9:30.[6] The totality of the method of bringing in converts is through fear. The Quran teaches to kill the unbeliever if he or she does not convert to Islam. The conclusion of this idea leads to what is now known as terrorism. Killing unbelievers in the name of Allah is what ultimately must take place in the life of a devout Muslim in order to be consistent with the Quran.
WITNESSING TIPS FOR REACHING MUSLIMS
There are many ways that a Christian can witness to a Muslim. One of the most important things is to understand the distorted similarities in Islam to Christianity. Charles E. Farhadian points out that Muslims and Christians believe that Jesus or Isa walked this earth and performed great miracles. Both are taught that Jesus was sent to be crucified, but Islam teaches that someone else took his place at the cross.[7] The Christian must point out the fact that it is impossible for someone to take the place of Jesus at the cross. Jesus was seen by men and women all throughout the land of Israel. If another man was crucified in Jesus’ stead, many people would have known and would have revealed this deceit.
Emphatically, the most important concept for the Christian to reveal when witnessing to a Muslim is the unconditional love of God. This is a concept that Muslims do not understand. Allah is taught as a temperamental god who does not save because of love for his believers. The thoughts of John 3:16[8] are foreign to the Muslim. Followers of Islam cannot grasp God loving them so much that He died for them. The fundamental tool in witnessing to a Muslim is loving them, as Christ loves them. If the believer lives a Christ-centered life, the Muslim will see this and wonder what makes the Christian so different from their belief systems.
CONCLUSION
The logical conclusion of the belief system of Islam is oppression. Even though Islam is an oppressive religion, the Christian must love them with a Christ-centered love because Christ also died for them. It is easy to run and hide from reaching out to a hostile religious people group, but if the believer will not, than who will? If the Christian truly strives to love the unbeliever, then that love will manifest itself to all unbelievers, whether generous or hostile. What must be studied further to understand Islam more efficiently is the Quran. The references used in any religion must be the first thing that is studied to reach a certain people group. This is important in apologetics and in being a more effective witness.
BIBLIOGRAPHY
Akbas, Muhsin. “Redemptive Suffering In Islamic Thought: A Critical Approach.” Deüifd XXXI (2010): 194.
Caner, Ergun. “Islam.” In The Popular Encyclopedia of Apologetics, eds. Ed Hindson and Eurgan Caner, 401-402. Eugene: Harvest House Publishers, 2008.
Farhadian, Charles E. Farhadian. “The Mission and Death of Jesus in Islam and Christianity.” Religious Studies Review 36:1 (2010): 67-68.
[1] Ergun Caner, “Islam,” In The Popular Encyclopedia of Apologetics, eds. Ed Hindson and Eurgan Caner (Eugene: Harvest House Publishers, 2008), 277.
[2] Ibid., 278.
[3] Ibid., 279.
[4] Muhsin Akbas, “Redemptive Suffering In Islamic Thought: A Critical Approach,” Deüifd XXXI (2010) 194.
[5]Surah 2:191, And slay them wherever ye find them, and drive them out of the places whence they drove you out, for persecution is worse than slaughter. And fight not with them at the Inviolable Place of Worship until they first attack you there, but if they attack you (there) then slay them. Such is the reward of disbelievers.
[6] Surah 9:30 And the Jews say: Ezra is the son of Allah, and the Christians say: The Messiah is the son of Allah. That is their saying with their mouths. They imitate the saying of those who disbelieved of old. Allah (Himself) fighteth against them. How perverse are they!
[7] Charles E. Farhadian, “The Mission and Death of Jesus in Islam and Christianity,” Religious Studies Review 36:1 (2010): 67-68.
[8] John 3:16, For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life (NKJV).
Tuesday, November 16, 2010
THE EVENTS OF THE TRIBULATION
INTRODUCTION
The Tribulation is something that the world has tried to predict and plan for thousands of years. People look for signs and read into things that are not signs at all. With all of the world’s technology our world is certainly ready for the Tribulation. Author D. Katterjohn states that “The tribulation is that period in which the conflict between Christ and evil will reach a peak in the pitched battle between the Church and will appear to be headed toward inevitable extinction. Jesus described the period as trouble ‘such as was not since the beginning of the world’ (Matt. 24:21), but added that it would be cut short by His return for the sake of the elect, His people, the Church.”[1] Some things to be looking for are the crash in business and economic systems and institutions, along with the weakening of nations, and the collapse of the moral and spiritual backbone within a boastful and prideful civilization. Another thing to be looking for is havoc and devastating calamity and a generation that squanders; intoxicated by the trash of materialism, lawlessness, unbelief and decadence.[2] Does this sound familiar?
The Purpose of the Tribulation
Many have wondered and asked what is the purpose of the Tribulation and why do people have to suffer before God makes the new heaven and new earth. One purpose is to bring vengeance on the world to punish sin. The Psalmist states God’s retribution perfectly, “Then he rebukes them in his anger and terrifies them in his wrath, saying, I have installed my Kind on Zion, my holy hill (2:6).” In John’s apocalyptic book it states, “since you have kept my command to endure patiently,’ he says to the church, ‘I will keep you also from the hour of trial that is going to come upon the whole world to test those who live on the earth 3:10.’”[3] Another purpose of the Tribulation is to refine the nation of Israel in order to prepare the nation for the Messiah. Pay close attention to Moses in Deuteronomy 4:30-31, “When you are in distress and all these things have happened to you, then in later days you will return to the Lord your God and obey him. For the Lord your God is a merciful God; he will not abandon or destroy you or forget the covenant with you forefathers, which he confirmed to them by oath.” Many have stated that God has abandoned Israel and His focus is only on the church. This defiantly is false and brings out the ignorance in people. God will not break the covenant that he made to Israel even in the Tribulation. Zechariah 13:8-9 states: “In the whole land, declares the Lord, two-thirds of it will be struck down and perish; yet one-third will be left in it. Listen to his words. This third I will bring into the fire; I will refine them like silver and test them like gold. They will call on my name and I will answer them; I will say, They are my people, and they will say, the Lord is our God.” God will use this time to shape and mold His people. Israel as a whole is a lost nation and God will not rest until His people are restored to Him.
Signs before the Tribulation
Like any prophecy in the Bible there will be certain signs and events that have to take place before the tribulation. There will be introductory events before the tribulation begins, as there are indications of springtime before it has arrived. What Jesus clearly states in Matthew 24:38-39 gives scholars the ability to state that there will be certain signs and conditions that will appear first.[4] In Luke 21:9 Jesus tells the reader to watch out for wars and commotions, but then He said not to be worried because the tribulation must come and the end is not immediate. What a God! He gives us signs and tells us not to worry because we, the church, will be gone.
The irony is that the same situation of the “end of days” can also be said before the Flood. In Genesis 6:11 it states, “The earth also was corrupt before God, and the earth was filled with violence”. The evilness of man was great in the world. Man-kind corrupted marriage and glutted themselves with eating, drinking, and sex until they were morally hopeless. They rejected the message of righteousness that Noah gave and did not believe his warning about “things not seen as yet”. Ungovernable, sadistic, and determinedly wicked, they sank to the depths of apostasy and unbelief. God gave up and in His anger and wrath He had given them up to their doom. All that God cannot redeem He will destroy.
Jesus, while describing the petrifying pretribulation events, talked about wars and commotions with nation against nation. Since the beginning of time there have been wars and commotions, but the events that proceed “the day of the Lord” will be worse. The prophecies talked about in God’s word stresses the fact that the end-time world situation will be the most deadly of all. The wars, conflicts, and nation against nation all occurring together will be a terrifying situation. Satan will panic the world into accepting his peace and prosperity design and the hysterical world will take it without question. [5]
The Antichrist
The Tribulation will not be the Tribulation without the Antichrist, the beast from the sea. When Antichrist comes to the scene after the Rapture he will not extend his reign over all the earth immediately. He will overpower the world through false peace, flatteries, and futile promises, increasing in influence and power until he brings the entire world under his control. He will control everything religiously, politically, and commercially. As the devil in flesh he will be the most powerful influencer the world has ever known, aside from the Lord Jesus Christ. He will solve the social problems of the world. The Antichrist will bring about world peace for the whole world.[6] The Beast form the Sea is the greatest deceiver the world will ever witness.
No one knows how long the Antichrist will be here on the earth before the “day” begins. He could be waiting while setting up his trap. Daniel exposed that the Antichrist will have a very small beginning with a gradual rise to world power. In Daniel 11:23 it states, “He shall come up, and shall become strong with a small people”. Working with the enemies of an unexplained power, he will cast a hypnotic spell over the world and they will be in awe by his power. The evidence for this can be found in Revelation 13:4, which states: “So they worshiped the dragon who gave authority to the beast; and they worshiped the beast, saying, ‘Who is like the beast? Who is able to make war with him?’”. The Antichrist will bring the world to peace because no nation, not even with nuclear weapons, will stop him from doing anything he pleases. No genius of military tactics in history has been or can be his equal. [7]
In I Thessalonians 5:1-3, Paul stated that there are “times and seasons” for the events in the “end”. The word “times” refers to the extent of periods and “seasons” refers to shorter periods. Seasons are parts of times. In our time and season Satan has the opportunity to prepare the nations for the Antichrist. He could come out of any country anytime. The world stage must first be set for his appearance.
Promises of Peace
Satan will use the most tempting bribe that he can unleash and that is peace and prosperity and the whole world will be desperate for it. From all the signs preceding the tribulation, Paul put the stress on two certain signs, peace and safety. It may be because these are the two most important. Some experts think that most of the world’s problems are largely related to these two things.[8] The Antichrist will use his peace-prosperity lure to a troubled world. He be esteemed to be a world sensation and his supernatural solutions to the world’s problems will be something that the world has never seen.
The Rapture
In order to have a full understanding of the Tribulation you have to have knowledge about the Rapture. In I Thessalonians 4:16-17 it states, “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we (believers) which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air”. As stated in these two verses only the saved will be raptured. The believers that are still alive on earth will be translated without dying, and those believers that are dead will be raised and taken into His presence with their resurrection bodies. Jesus will not come to the earth at the Rapture. The only thing that takes place is the church meeting Him in the air. [9] Some wonder the time-frame of the rapture. Taking all of scripture as a whole it tends to lead to a pretribulational rapture. One clear clue is the wrath of God through the “bowls” that are used in end times. Throughout the Bible, God only pours His wrath towards unbelievers. Throughout the Great Tribulation, which is the last 3½ years, Gods ultimately pours His entire wrath on the earth. If the bowls are the wrath of God, then all believers must have been raptured before that time. This gives us the conclusion that either the pretribulational rapture has a scriptural foundation, or that the bowls occur after the return of Christ. A better understanding is that the bowls represent the wrath of God, but only that aspect of the wrath that is poured our on people who are living on the earth, which are those who have the mark of the beast during the reign of the Antichrist. This is a temporary wrath, and it will not fall on believers of that period because they will be protected from that wrath. The final wrath of God, which all believers are guaranteed exemption, will be poured out by God through His victorious Son at His return and we are not selected participate in that wrath (II Thess. 1:7-8, I Thess. 5:9).[10]
God’s Wrath
The trumpet and bowl judgments have many qualities that make them similar. A scholar by the name of Merrill Tenney stated, “The seven bowls are a closely knit series following each other in rapid succession. They parallel the trumpets in their spheres of action, but they are more intense.” [11] The differences are the two accounts of wormwood, locusts, kings of the east, and Armageddon. While there are some differences, no one can turn away from their similarities. The “bowls” and “trumpets” both describe a series of events that conclude from cataclysmic wars that result in destruction of vegetation, polluted sea waters, fresh water pollution, air pollution, demonic plagues, armies that consist of millions, and the final victory of God.
Seal Judgments
The seal judgments occur when Jesus breaks the seven seals. These seven seals involve people killing one another. They also involve environmental forces such as earthquakes and celestial forces such as the sun, moon, stars, and heavens. The judgments result from angelic declarations and include celestial and environmental forces, such as locusts form the bottomless pit, and human armies and modern weapons.[12] The bowl judgments almost seem like exact replicas of the seals. The Seven Seals are: White horse, which stands for conquest; Red horse, which stands for war; Black horse, which stands for devastation; Pale horse, which stands for death and hell; Faithful martyrs, which stands for the slain for Christ; Great earthquake, which is when the planet is shook, Seven trumpets, which stands for when the world is on fire. [13] These seals, when opened, unleashes God’s wrath on this earth.
First Bowl
The first bowl is poured on the earth and causes the ones who follow the beast and have his mark to be inflicted with sores. In the Greek the word “sore” is helkos, which literary means “ulcer” or “wound”. The sores that are described in the first bowl evokes the sixth Egyptian plague, which is found in Exodus 9:9-11. In this plague Pharaoh’s magicians were afflicted with sores. Many scholars have pondered what could be the source of the sores. Looking at the world at the present the only conclusion you can come with is that the sores will possibly be caused by nuclear radiation poisoning. This is not far fetch because we now, more than ever, have the technology for the Tribulation to occur. The biggest Tragedy throughout all of this is that the people blasphemed even more because of their sores and did not repent.[14]
Second Bowl
In the second bowl the sea was turned into blood and this does not involve the saints or the ones that are believers.[15] The second bowl, like the first, is a replica of a plague that was used on the Egyptians because of Pharaoh’s refusal to listen to God. Because the ocean became “blood” everything in the ocean dies. Earlier in the trumpet judgments only one-third of the sea became blood. Now in here in the second bowl, the ocean is totally polluted. Because of this all the fish and plant life will die. Imagine how much of a stench all the ocean life would give off. The extinction of algae and plankton would be live threatening. [1]4
Third Bowl
The third bowl will be intended for those who basically killed and murdered believers in Jesus Christ. This can be found in Revelation 16:6.14 This bowl is the turning of “blood” of rivers and lakes. Because of this all of mankind will be in danger of fatality. This bowl would be astounding because of its life-threatening impact. Practically no one could survive. The third bowel is quit similar in nature to the third trumpet, but much more intense. Instead of a portion of the water on the earth being polluted, it is all polluted! Practically no one could survive.
Fourth Bowl
In Revelation 16:9 it talks about how the fourth bowl was poured out on the sun directly and the sun scorched the inhabitants of the earth. Even after all of this the people still did not repent and give Him glory. This bowl is centered on the ones that in response “blasphemed the name of God” and did not repent. [16] The sun was previously blocked by air pollution, but now the dangerous rays of the sun are scorching men with similar effects of heat and fire. This is evidence that the damaging ways of the Great Tribulation took toll on the atmosphere of the earth. When the ozone layer is destroyed it would result in basically burning everything on the earth. The earth, because of the power of the sun without an ozone layer, would burn the planet into nothing but a desert. [17]
Fifth Bowl
The fifth bowl is that of utter darkness entwined with pain. In Revelation 16:11 it states that even after all that goes on during this bowl that the people that are still are on the earth still do not repent and instead they blaspheme God, yet again. This sounds very similar to the fourth bowl. God gives them a chance to repent and they do not. In this bowl the parallels with the trumpets are terminated. In this certain judgment it results in excruciating pain throughout the kingdom of the beast. If a person holds to the belief that the Antichrist is from Rome or form Europe in general, than you must hold to the notion that Europe will be hit the hardest during this bowl. Dr. Hindson gives an excellent view point when looking at present technology. He has stated that this sounds a lot like nuclear warfare. The aftermath of a nuclear war resembles this bowl. No one will clearly know until the tribulation, but nuclear war sounds very promising.[18]
Sixth Bowl
The sixth bowl consists of the kings in the east and the armies, which will gather to Armageddon. Every bowl before the seventh involved the direct outburst of God’s wrath. Just as the sixth trumpet puts the readers attention to the armies of men so does the sixth bowl. In ancient times it was common to refer to the Parthians and other barbarians as the kings of the east. These barbarians lived east of the Euphrates and past the borders of the Roman Empire. There is nothing directly in Revelation that identifies the identity of these kings. Many people have assumed that this represents China, Japan, or Korea, but in reality it is all speculation. It has been speculated by some scholars that these kings may be referring to the Muslim nations of the east, which are all avid worshipers of Islam. Dr. Hindson has observed, “We cannot underestimate the vast Islamic world, which hates Israel and wishes her annihilated. These nations may well be the great enemy who comes in one last jihad against Jerusalem for the north, south, and east; whereas, the Antichrist appears to head up the secular powers of the west.“[19] No one for sure knows the true identity of these kings, but it easy to take in consideration the Middle East because of the terrorist destructions they have produced.
Seventh Bowl
The seventh bowl that will be poured out will engulf the “Babylon” of the last days. The recipients will again respond with blasphemy. It should be evident that the bowls of divine wrath will concern the wicked alone. [20] This passage seems to indicate that there is going to be a huge earthquake, which will be considered the worst in the world’s history because it will rock the entire earth. The world’s cities and nations will fall, and mountains will collapse. During all of this there will be great hailstorms and the ones that survive still will blaspheme God even more. [21]
Armageddon
Armageddon is a battle of all battles. In Revelation 16:14-16, it states that there will be “spirits of demons” performing signs in order to gather the leaders of this earth for the final battle at Armageddon. As this passage tells us, the final conflict in the history of mankind will take place at Armageddon, which is in the Valley of Jezreel. This will be a time when the earth’s kings will convene for the battle on the “great day of God”. The name Armageddon, or Har-Magedon, is taken from the plain of Megiddo near Mount Carmel. The ruins of the city Megiddo, still is standing as the strategic evidence of the significance of this area.[22] The desolation of Armageddon is something that will be too much for the human mind to comprehend. As Dr. Hindson has observed:
The devastation of Armageddon will be so extensive that it will probably be best viewed as a war that destroys most of the earth, as well as a final battle focused in the Middle East. This also best explains the development of catastrophic events in Revelation 15-19. The carnage will be so great that most of the earth’s population will be annihilated. The plant life all over the planet will be nearly destroyed. The air and water will be severely polluted. “Babylon” will be burned up. The armies of the Antichrist will be wiped out, and the beast and the False Prophet will be thrown into the lake of fire (Rev. 19:20).22 Ibid.167
This will most defiantly be the battle to end all battles. Christ will reign supreme over all the earth and Satan will finally be defeated and cast into the lake of fire.
CONCLUSION
The tribulation as whole is very complicated, but also can be very simple. The bible scholar and expert may think they know what is exactly going to happen during the Tribulation, but in reality no one knows. People look for signs and read into things that are not signs at all. With all of the world’s technology our world is certainly ready for the Tribulation. Jesus can return at any moment. The cards are already being played, it is only a matter of when. It could be today or it could be a hundred years from now. No one knows and that it why, we as Christians, should always be ready.
Bibliography
Dallas Theological Seminary Faculty. The Road to Armagddon. Nashville, TN: Word Publishing, 1999.
Dunham, T. Richard. The Great Tribulaiton. Findlay, Ohio: Fundamental Truth Publishers, 1933.
Duty, Guy. Escape From The Coming Tribulation. Minneapolis, Minnesota: Bethany Fellowship, 1975.
Gundry, Robert H. The Church and the Tribulation. Grand Rapids, Michigan: Zondervan Publishing House, 1977.
Hindson, Edward. Revelation: Unlocking The Future. Chattanooga, TN: AMG Publishers, 2002.
Katterjohn, Author D.,Fackler, Mark. The Tribulation People. Whitby, Ontario: Creation House, 1976.
Tenney, Merrill. Interpreting Revelation. Grand Rapids: Eerdmans, 1957.
[1]Author D. Katterjohn and Mark Fackler , The Tribulation People (Whitby, Ontario: Creation House, 1976), 99.
[2] Richard T. Dunham, The Great Tribulation (Findly, Ohio: Fundamental Truth Publishers, 1999), 9
[3] Dallas Theological Seminary Faculty, The Road to Armagddon (Nashville, TN: Word Publishing, 1999), 69-70
[4] Guy Duty, Escape From The Coming Tribulation (Minneapolis, Minnesota: Bethany Fellowship, 1975), 20
[5] Guy Duty, Escape From The Coming Tribulation (Minneapolis, Minnesota: Bethany Fellowship, 1975), 20
[6] Guy Duty, Escape From The Coming Tribulation (Minneapolis, Minnesota: Bethany Fellowship, 1975), 44-47
[7] Guy Duty, Escape From The Coming Tribulation (Minneapolis, Minnesota: Bethany Fellowship, 1975), 24-25
[8] Guy Duty, Escape From The Coming Tribulation (Minneapolis, Minnesota: Bethany Fellowship, 1975), 24
[9] T. Dunham, The Great Tribulation (Findly, Ohio: Fundamental Truth Publishers, 1999), 12
[10]Author D. Katterjohn and Mark Fackler , The Tribulation People (Whitby, Ontario: Creation House, 1976), 92.
[11] Merrill Tenney, Interpreting Rrevelation (Grand Rapids: Eerdmans, 1957), 80.
[12] Author D. Katterjohn and Mark Fackler, The Tribulation People (Whitby, Ontario: Creation House, 1976), 92.
[13] Edward Hindson, Revelation: Unlocking The Future (Chattanooga, TN: AMG Publishers, 2002), 78
[14] Edward Hindson, Revelation: Unlocking The Future (Chattanooga, TN: AMG Publishers, 2002), 169
[15] Robert H. Gundry, The Church and the Tribulation (Grand Rapids, Michigan: Zondervan Publishing House, 1977), 47
[16] Robert H. Gundry, The Church and the Tribulation (Grand Rapids, Michigan: Zondervan Publishing House, 1977), 47
[17] Edward Hindson, Revelation: Unlocking The Future (Chattanooga, TN: AMG Publishers, 2002), 169
[18] Edward Hindson, Revelation: Unlocking The Future (Chattanooga, TN: AMG Publishers, 2002), 170
[19] Edward Hindson, Revelation: Unlocking The Future (Chattanooga, TN: AMG Publishers, 2002), 170
[20] Robert H. Gundry, The Church and the Tribulation (Grand Rapids, Michigan: Zondervan Publishing House, 1977), 47
[21] Edward Hindson, Revelation: Unlocking The Future (Chattanooga, TN: AMG Publishers, 2002), 171
[22] Edward Hindson, Revelation: Unlocking The Future (Chattanooga, TN: AMG Publishers, 2002), 165
STUDY OF JAMES THE BROTHER OF JESUS
Background and Family of James
A. Introduction
a. The first step at having a deep knowledge is to know James background and family. It is important to know the different influences of Judaism on James. James conversion will also be assessed.
B. Family
a. Jesus, James, Joses, Judas, and Simon, and sisters
i. Mark 6:3— “Is not this the carpenter, the son of Mary, and brother of James and Joses and Judas and Simon? Are not His sisters here with us?” And they took offense at Him. (NASB)[1]
ii. Matthew 13:55-56— Is not this the carpenter’s son? Is not His mother called Mary, and His brothers, James and Joseph and Simon and Judas? “And His sisters, are they not all with us? Where then did this man get all these things?”[2] (NASB)
b. Jewish boys started school at six.
i. We can be sure that the spiritual education of James began before that in the home in which he was reared.
iii. Concentration was paid to languages
1. Hebrew,
2. Aramaic
3. Greek
4. Latin[4]
C. Growing Hostility
a. Non-Belief
i. John 7:2-5— Now the feast of the Jews, the Feast of Booths, was near. Therefore His brothers said to Him, “Leave here and go into Judea, so that Your disciples also may see Your works which You are doing. “For no one does anything in secret when he himself seeks to be known publicly. If You do these things, show Yourself to the world.” For not even His brothers were believing in Him.[5] (NASB)
ii. Matthew 6:1-6— Jesus went out from there and came* into His hometown; and His disciples followed* Him. When the Sabbath came, He began to teach in the synagogue; and the many listeners were astonished, saying, “Where did this man get these things, and what is this wisdom given to Him, and such miracles as these performed by His hands? “Is not this the carpenter, the son of Mary, and brother of James and Joses and Judas and Simon? Are not His sisters here with us?” And they took offense at Him.4Jesus said to them, “A prophet is not without honor except in his hometown and among his own relatives and in his own household.” And He could do no miracle there except that He laid His hands on a few sick people and healed them. 6And He wondered at their unbelief. (NASB)
D. James Conversion
a. All of this rejection was changed after the Resurrection when Jesus appeared to James.
i. 1 Corinthians 15:7—then He appeared to James, then to all the apostles (NASB)
1. James was instantaneously transformed from an unbeliever to a devoted believer.
b. James’ family converted after his conversion
i. Acts 1:13-14— When they had entered the city, they went up to the upper room where they were staying; that is, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus, and Simon the Zealot, and Judas the son of James. These all with one mind were continually devoting themselves to prayer, along with the women, and Mary the mother of Jesus, and with His brothers. (NASB)
1. This may imply that James reached out to his family after his conversion.
E. Conclusion
a. Reaching Our Family For Christ
i. Are you truly reaching your unbelieving family?
ii. Are you reaching others for Christ?
iii. James had miraculous conversion and acted.
1. Are you acting on your conversion?
2. There is no such thing as a pew warming Christian
a. Study God’s Word
i. 2 Timothy 2:15— Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. (KJV)
b. Reaching your family and others for Christ is a command
i. Matthew 28:19-20— “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 20teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.” (NASB)
BACKGROUND AND FAMILY OF JAMES
The first step at having a deep knowledge is to know James background and family. It is important to know the different influences of Judaism on James. James’ conversion will also be assessed. The background of James defines his character. Observing this illuminates the true character of James.
Family
The family of James is not incorporated in Scripture in much detail. Between the book of Mark and Matthew it is clearly stated that James’ immediate family consisted of Joseph, Mary, Jesus, Joses, Judas, Simon, and some sisters. In Mark 6:3 it states: “’Is not this the carpenter, the son of Mary, and brother of James and Joses and Judas and Simon? Are not His sisters here with us?’ And they took offense at Him (NASB).’”[6] Matthew 13:55-56 states: “Is not this the carpenter’s son? Is not His mother called Mary, and His brothers, James and Joseph and Simon and Judas? And His sisters, are they not all with us? Where then did this man get all these things (NASB)?”[7]
The amount of sisters that he has was never stated in Scripture. James’ education, like every Jewish family, began in the home. Religion was the prime subject.[8] When putting together the primary functions of most Jewish homes it is probable that James was taught Hebrew, Aramaic, Greek, and some Latin. [9] The Epistle of James was written in Greek with a modicum of Hebraisms.
Growing Hostility
There is an underlying hostility that seemed to grow of James and the over brothers of the Lord. Roughly six months before Jesus’ death James and his brothers sneered at Jesus and offered Him some advice, which He discarded. In John 7:2-5 it states: “Now the feast of the Jews, the Feast of Booths, was near. Therefore His brothers said to Him, ‘Leave here and go into Judea, so that Your disciples also may see Your works which You are doing. For no one does anything in secret when he himself seeks to be known publicly. If You do these things, show Yourself to the world.’ For not even His brothers were believing in Him (NASB).”[10] In verse five it states that “neither did his brethren believe in him.” There is the possibility that James was the instigator in this conjugal calamity. It is astonishing that at Jesus’ death that he committed the care of His mother to John and not to James.
James Conversion
The rejection of Jesus Christ changed after the resurrection. The Christ appeared to James in I Corinthians. In 1 Corinthians 15:7 it states: “then He appeared to James, then to all the apostles (NASB).” James was instantaneously transformed from an unbeliever to an unswerving believer. He then alludes to have gathered up his family and led his brothers to faith in Jesus Christ. The whole family was in the Upper Room during the ascension of the Holy Spirit. In Acts 1:14 it states: “When they had entered the city, they went up to the upper room where they were staying; that is, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus, and Simon the Zealot, and Judas the son of James. These all with one mind were continually devoting themselves to prayer, along with the women, and Mary the mother of Jesus, and with His brothers (NASB).” This may imply that James reached out to his family after his conversion.
Conclusion
There are many questions that we must ask ourselves as believers of Jesus Christ. There are many things that we can observe from James’ example. As believers there are two simple questions that we need be asking ourselves. One is “Are you truly reaching your unbelieving family?” Our family is our first ministry on this earth. The other is “Are you reaching others for Christ?” We are commanded through the Great Commission to reach the world. This is not a choice, but a direct command by Jesus Christ for all generations.
James had a miraculous conversion and acted. We must ask ourselves “Are we acting on our conversation.” Do we really have a passion to tell others of the free gift that was given to us by Jesus Christ? There is no such thing as a pew warming Christian. We are called to strive to study God’s Word. In 2 Timothy 2:15 it states: “Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth (KJV).” As I stated before it is a command to reach our families and others for Christ. In Matthew 28:19-20 it states: “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age (NASB).” The word “go” is an action, which means we have to act on our faith. There are too many Christians today that think that they can say a prayer and ask God to come into their heart and sit on a pew every Sunday. They believe that this is the definition of their faith. This is not biblical representation of the Christian faith. Christians in biblical times gave everything, including their lives, to spread the gospel of Jesus Christ. What are you doing with the gift that God has given you?
James the Jerusalem Leader
A. Introduction
a. It is important to analyze James’ influence in the Church and how he impacted the early church. He is considered one of the church fathers and leader of the Jerusalem church.
B. Leader of the Jewish Party of the Church
a. James exerted his immense influence to prevent the Judaising teachers from hindering Paul’s work.[11]
b. James was at the Jerusalem Counsel
i. Acts 15:14-21— “Simeon has related how God first concerned Himself about taking from among the Gentiles a people for His name. 15“With this the words of the Prophets agree, just as it is written, ‘After these things I will return, And I will rebuild the tabernacle of David which has fallen, And I will rebuild its ruins, And I will restore it, So that the rest of mankind may seek the Lord, And all the Gentiles who are called by my name,’ Says the Lord, who makes these things known from long ago. “Therefore it is my judgment that we do not trouble those who are turning to God from among the Gentiles, but that we write to them that they abstain from things contaminated by idols and from fornication and from what is strangled and from blood. (NASB)
c. James was over the Jerusalem Church when Paul made his last visit to Jerusalem
i. Acts 21:18— And the following day Paul went in with us to James, and all the elders were present. (NASB) [12]
d. James was zeal for the law
i. James was popular among the Jewish Christian
ii. Considered the first bishop of Rome
1. Was given the title “the just” or “the righteous”
a. Faithfulness with the law
b. Constancy in prayer
C. James’ Death
a. James’ death was recorded by Hegesippus
i. Hepesippus was a first history Church historian
ii. Death can be located in Eusebius (H.E. II.23) and Josephus (Ant.xx.9.1)
b. James was stoned
i. The Scribes and Pharisees stoned James for not renouncing Jesus
c. Dated at AD 62[13]
D. Conclusion
a. James was a Leader and Servant of Jesus Christ
i. Being a leader means giving up all to serve Christ
1. Are you a Christ centered leader?
2. Are you setting the Christian example in every aspect of your life?
b. James died for his faith
i. A Christian must be willing to give their lives for the cause of Christ
1. Are you that sold out that you would die for your faith?
2. Would you rather die than denounce your faith?
JAMES THE JERUSALEM LEADER
It is important to analyze James’ influence in the Church and how he impacted the early Christian church. He is considered one of the church fathers and leader of the Jerusalem church. There are qualities of James that needs to be accessed and analyzed to have a better representation of James.
Leader of the Jewish Party of the Church
James was the leader was the leader of the Jewish party in the Church. Even though he was the leader the Jewish party he acknowledged the divine mission of Paul and used his vast influence to avert the Judaising teachers from damaging Paul’s work and breaking up the Churches which Paul had established among the Gentiles. [14] James had an immense amount of influence among the Jewish Christians because he still held to the Jewish train of thought.
James remained the leader of the Jerusalem church throughout the book of Acts. He was present at the vital Jerusalem Conference. In Acts 15:14-21 it states: “Simeon has related how God first concerned Himself about taking from among the Gentiles a people for His name. ‘With this the words of the Prophets agree, just as it is written, ‘After these things I will return, And I will rebuild the tabernacle of David which has fallen, And I will rebuild its ruins, And I will restore it, So that the rest of mankind may seek the Lord, And all the Gentiles who are called by my name,’ Says the Lord, who makes these things known from long ago. ‘Therefore it is my judgment that we do not trouble those who are turning to God from among the Gentiles, but that we write to them that they abstain from things contaminated by idols and from fornication and from what is strangled and from blood (NASB).’” James was also still the leader of the Jerusalem church when Paul made his last auspicious visit to Jerusalem. In Acts 21:18 it states: “And the following day Paul went in with us to James, and all the elders were present (NASB).” James also urged Paul to demonstrate his Jewish veracity by paying tribute to the expenditure involved in terminating the Nazarite vows of certain Jews. The cost of this was considerable. James seems to have determined that Paul was affluent by the extent of the offering that he had brought in support of the Jerusalem church. For James to have to power to raise or destroy the work of Paul shows the immense influence that James had in the early workings of the Church.[15]
James was zeal for the Law
James became fashionable and had an esteemed stature in the early workings of the Church. He was especially popular among Jewish Christians. James was positioned as the first bishop of the Jerusalem church.[16] “The just” was a title that was given to him because of his devotion to the law and to prayer. Most of the information that we have on James is through Eusebius and Josephus, which are early historians during biblical times. Eusebius gives an account of James as a zealot for law. It is believed that he received his information about James from sect of Jewish Christians called Ebionites.
James’ Death
According to the writings of Eusebius (H.E. II.23) and Josephus (Ant.xx.9.1) we can conclude that James was stoned to death because of his faith. It has been recorded that James was stoned by the scribes and the Pharisees for refusing to reject his loyalty to Jesus. The death of James has been dated in AD 62. [17]
Conclusion
Being a leader means giving up all to serve Christ. In Matthew 16:24 it states: “Then Jesus said to his disciples, ‘If anyone would come after me, he must deny himself and take up his cross and follow me (NIV).’” We must be willing to give everything for the cause of Christ. I must “deny myself.” What does that mean? It means to deny the pleasures and desires of my sinful flesh. We are a selfish and self-fulfilling generation. Are you a Christ centered leader? We are all leaders in some form or fashion, whether in our jobs or in the home. Are you setting the Christian example in every aspect of your life? What kind of leader are you? James was willing to die for his faith. In Matthew 10:39 it states: “Whoever finds his life will lose it, and whoever loses his life for my sake will find it (NIV).” Are you that sold out enough that you would die for your faith? There is no partiality in the Christian faith. It is all or nothing. Would you rather die than denounce your faith? We have been spoiled as American Christians. We have never experienced persecution. Christians all over the world are being beaten and murdered for their faith. Persecution is going to come one day and the question is are you ready? Are willing to give your life for your God?
The Epistle of James
A. Introduction
a. To better understand the character of James one must study his epistle. Every author of the Bible gives a certain feel in their writing, which helps to understand their character.
B. The Book of James is distinctly Jewish in nature
a. Lines up with James in Acts 15 and 21
b. The book of James contains four direct quotes of the Old Testament
c. Forty Old Testament allusions
d. Describes the gospels as “law of liberty”
i. James 2:12—speak and so act as those who are to be judged by the law of liberty (NASB)
e. He describes his readers’ gathering place using the Greek word transliterated “synagogue.”
i. James 2:2— For if a man comes into your assembly with a gold ring and dressed in fine clothes, and there also comes in a poor man in dirty clothes, (NASB)
f. Universal Old Testament stature of adultery to illustrate spiritual defection.
i. James 4:4— You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God. (NASB)[18]
C. James’ Theology
a. Eschatology
i. The trials and testing are offered in terms of the revelation of the end-time rule of God.
1. James 1:2-4— 2Consider it all joy, my brethren, when you encounter various trials, 3knowing that the testing of your faith produces endurance. 4And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing. (NASB)
ii. When the Lord comes it is said to be imminent, and he is the only one that can judge.
1. James 5:7-9— 7Therefore be patient, brethren, until the coming of the Lord. The farmer waits for the precious produce of the soil, being patient about it, until it gets the early and late rains. 8You too be patient; strengthen your hearts, for the coming of the Lord is near. 9Do not complain, brethren, against one another, so that you yourselves may not be judged; behold, the Judge is standing right at the door. (NASB)
b. Faith and Deeds
i. James puts together faith and works for a certain instructional purpose
ii. Deeds demonstrates the authenticity of faith.
1. James 2:14-26— 14What use is it, my brethren, if someone says he has faith but he has no works? Can that faith save him? 15If a brother or sister is without clothing and in need of daily food, 16and one of you says to them, “Go in peace, be warmed and be filled,” and yet you do not give them what is necessary for their body, what use is that? 17Even so faith, if it has no works, is dead, being by itself. 18But someone may well say, “You have faith and I have works; show me your faith without the works, and I will show you my faith by my works.” 19You believe that £God is one. You do well; the demons also believe, and shudder. 20But are you willing to recognize, you foolish fellow, that faith without works is useless? 21Was not Abraham our father justified by works when he offered up Isaac his son on the altar? 22You see that faith was working with his works, and as a result of the works, faith was perfected; 23and the Scripture was fulfilled which says, “And Abraham believed God, and it was reckoned to him as righteousness,” and he was called the friend of God. 24You see that a man is justified by works and not by faith alone. 25In the same way, was not Rahab the harlot also justified by works when she received the messengers and sent them out by another way? 26For just as the body without the spirit is dead, so also faith without works is dead.
c. Law
i. James’ perception of the law is influenced by Lev 19:18.
1. James 2:8-13— 8If, however, you are fulfilling the royal law according to the Scripture, “You shall love your neighbor as yourself,” you are doing well. 9But if you show partiality, you are committing sin and are convicted by the law as transgressors. 10For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all. 11For He who said, “Do not commit adultery,” also said, “Do not commit murder.” Now if you do not commit adultery, but do commit murder, you have become a transgressor of the law. 12So speak and so act as those who are to be judged by the law of liberty. 13For judgment will be merciless to one who has shown no mercy; mercy triumphs over judgment. (NASB)
d. Wisdom
i. Wisdom is a great gift from God.
1. James 1:5-8— 5But if any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him. 6But he must ask in faith without any doubting, for the one who doubts is like the surf of the sea, driven and tossed by the wind. 7For that man ought not to expect that he will receive anything from the Lord, 8being a double-minded man, unstable in all his ways. (NASB)[20]
e. Human Nature
i. James points out that conflicts of the Christian faith and temptations are rooted in human nature.
1. James 1:13-15—13Let no one say when he is tempted, “I am being tempted by God”; for God cannot be tempted by evil, and He Himself does not tempt anyone. 14But each one is tempted when he is carried away and enticed by his own lust. 15Then when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death. (NASB)
f. Church
i. James the epistle does not provide undeviating teaching on the temperament of the church but presupposes it. The Local church possessed a plurality of elders upon whom the sick were to call for prayer, but James gave no indication of the nature of their authority.[21]
1. James 5:14—Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord (NASB)
ii. “There were teachers, whose number was to remain small, for a harsher judgment awaits those lacking true competence or maturity for this role.”[22]
1. James 3:1—My brethren, be not many masters, knowing that we shall receive the greater condemnation.(KJV)
g. God
i. God is the Judge and the creator of the Law, but he is also gracious and merciful.
1. James 4:12—There is one lawgiver, who is able to save and to destroy: who art thou that judgest another? (KJV)
h. Christ
i. James makes it apparent that Jesus Christ is the Lord whom he served.
1. James 1:1—James, a bond-servant of God and of the Lord Jesus Christ
D. Conclusion
a. Given the uniqueness of James’ letter, it is imperative that it be read on its own terms as a distinctive witness to Christian faith. Interpreters misread James when they read him according to standards that are foreign to him. A right understanding of his teachings is accessible only if readers let him speak and pay careful attention to the actual contents of his text.[23]
THE EPISTLE OF JAMES
In order to better understand the character of James one must study his epistle. Every author of the Bible gives a certain feel in their writing, which helps to understand their character. They also illuminate their theology and personal belief systems, which are entangled in their writings.
The Book of James is distinctly Jewish
The Epistle of James was conspicuously Jewish in nature and is in line with the observation of James that is presented in Acts 15 and 21. Scholars have assessed that there are four direct quotes of the Old Testament and over forty Old Testament allusions. James expounds himself specifically in Old Testament references. He elaborates and refers to the gospel as the “law of liberty.” In James 2:12 it states: “speak and so act as those who are to be judged by the law of liberty (NASB).” In James 2:2, he also describes his readers meeting place using Greek word transliterated “synagogue.” The familiar Old Testament figure of adultery to describe spiritual defection can be found in the Epistle of James. In James 4:4 it states: “You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God (NASB).”[24]
James’ Theology
Eschatology
The Epistle of James is fashioned throughout by an eschatological perception. In chapter of James it presents a message of the revelation of end-time rule of God. It is in this panorama which believers are called to rejoice. In James 1:2-4 it states: “Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance. And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing (NASB).” When the Lord comes it is said to be imminent, and he is the only one that can judge. There is hence no extent for believers to judge on another. In James 5:7-9 it states: “Therefore be patient, brethren, until the coming of the Lord. The farmer waits for the precious produce of the soil, being patient about it, until it gets the early and late rains. You too be patient; strengthen your hearts, for the coming of the Lord is near. Do not complain, brethren, against one another, so that you yourselves may not be judged; behold, the Judge is standing right at the door (NASB).”
Faith and Deeds
James puts together faith and works for a certain instructional purpose. “Deeds” express the authenticity of faith. In James 2:14-26 it states: “What use is it, my brethren, if someone says he has faith but he has no works? Can that faith save him? If a brother or sister is without clothing and in need of daily food, and one of you says to them, ‘Go in peace, be warmed and be filled,’ and yet you do not give them what is necessary for their body, what use is that? Even so faith, if it has no works, is dead, being by itself. But someone may well say, ‘You have faith and I have works; show me your faith without the works, and I will show you my faith by my works. You believe that God is one. You do well; the demons also believe, and shudder. But are you willing to recognize, you foolish fellow, that faith without works is useless? Was not Abraham our father justified by works when he offered up Isaac his son on the altar? You see that faith was working with his works, and as a result of the works, faith was perfected; and the Scripture was fulfilled which says, ‘And Abraham believed God, and it was reckoned to him as righteousness,’ and he was called the friend of God. You see that a man is justified by works and not by faith alone. In the same way, was not Rahab the harlot also justified by works when she received the messengers and sent them out by another way? For just as the body without the spirit is dead, so also faith without works is dead (NASB).” The way believers live must match to the claims they make for their faith.[25]
Law
Stressing what James did not incorporate under the rubric “law” is as essential as stressing out what he did incorporate. James’ perception of the law is influenced by Lev 19:18, which concludes the entire law in the command to love God and neighbor. In James 2:8-13 it states: “If, however, you are fulfilling the royal law according to the Scripture, ‘You shall love your neighbor as yourself,’ you are doing well. But if you show partiality, you are committing sin and are convicted by the law as transgressors. For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all. For He who said, ‘Do not commit adultery,’ also said, ‘Do not commit murder.’ Now if you do not commit adultery, but do commit murder, you have become a transgressor of the law. So speak and so act as those who are to be judged by the law of liberty. For judgment will be merciless to one who has shown no mercy; mercy triumphs over judgment (NASB).”
Wisdom
Wisdom is a great gift from God. Through wisdom believers are able to interpret their trials and persecutions into opportunities to trust fully in the will of God. In James 1:5-8 it states: “But if any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him. But he must ask in faith without any doubting, for the one who doubts is like the surf of the sea, driven and tossed by the wind. For that man ought not to expect that he will receive anything from the Lord, being a double-minded man, unstable in all his ways (NASB).” James stresses the importance of godly wisdom that is only given by God.
Human Nature
James points out that conflicts of the Christian faith and temptations are rooted in human nature. In James 1:13-15 it states: “Let no one say when he is tempted, ‘I am being tempted by God’; for God cannot be tempted by evil, and He Himself does not tempt anyone. But each one is tempted when he is carried away and enticed by his own lust. Then when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death (NASB).” James shows a consistency that human beings are created in the image of God, but they are also their own cause of evil aspiration.
Church
James the epistle does not provide undeviating teaching on the temperament of the church but presupposes it. The Local church infatuated a numerous of elders in which the the sick were to call for prayer, but James gave no suggestion of the temperament of their influence. In James 5:14 it states: “Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord (NASB).” “There were teachers, whose number was to remain small, for a harsher judgment awaits those lacking true competence or maturity for this role.”[26] In James 3:1 it states: “My brethren, be not many masters, knowing that we shall receive the greater condemnation (KJV).” Teachers have a greater responsibility among the church.
God
God is the Judge and the creator of the Law, but he is also gracious and merciful. In James 4:12 it states: “There is one lawgiver, who is able to save and to destroy: who art thou that judgest another (KJV)?” James helps to illuminate his readers of his perception and interpretation of God.
Christ
James makes it apparent that Jesus Christ is the Lord whom he served. In James 1:1 it states: “James, a bond-servant of God and of the Lord Jesus Christ.” He considered himself a slave to Christ. Human beings are slaves to a master. It is either to sin or to Jesus Christ.
Conclusion
Because of the exclusivity of James’ epistle, it is of the essence that it be read on its own conditions as an idiosyncratic witness to the Christian faith. Interpreters can misinterpret James if they read the epistle in reference to principles that are alien to him. A proper perception of his teachings is reachable only if readers observe careful concentration to the concrete contents of his epistle.[27]
Bibliography
Black, Thomas D. Lea and David Alan. The New Testament: Its Background and Message. Nashville: Broadman and Holman Publishers, 2003.
Dale, R. W. The Epistle of James. New York: Hodder and Stoughton, 1895.
Jr., J. Julius Scott. Jewish Backgrounds of The New Testament. Grand Rapids: Backer Academic, 1995.
MacArthur, John. The MacArthur New Testament Commentary: James. Chicago: Moody Publishers, 1998.
Moo, Douglas J. The Letter of James. Grand Rapids: William B. Eerdmans Publishing Company, 1985.
Neusner, Bruce Chilton and Jacob. The brother of Jesus: James the Just and his mission. Louisville: Westminister Knox Press, 2001.
Painter, John. Just James: the brother of Jesus in history and tradition. Columbia: University of South Carolina Press, 2004.
Phillips, John. Exploring the Epistle of James. Grand Rapids: Kregel Publications, 2004.
Richardson, Kurt A. The New American Commentary: James. Nashville: Broadman and Holman Publishers, 1997.
Robinson, J. M. The Nag Hammadi Library. San Francisco: Harper & Row, 1988.
[1]Bruce Chilton and Jacob Neusner. The Brother of Jesus: James the Just and His Mission (Louisville: Westminster John Knox Press, 2001), 24-25
[2] John Painter, Just James: The Brother of Jesus in History and Tradition: Studies on personalities of the New Testament ( Columbia: University of South Carolina Press, 2004), 12
[3]J. Julius Scott Jr., Jewish Backgrounds of The New Testament (Grand Rapids: Backer Academic, 1995), 251
[4]Thomas D. Lea and David Alan Black, The New Testament: Its Background and Message (Nashville: Broadman & Holman Publishers, 2007), 36-37
[5] John Phillips, Exploring the Epistle of James: An Expository Commentary: John Phillips Commentary Series (Grand Rapids: Kregel Publications, 2004), 22-23
[6] Bruce Chilton and Jacob Neusner. The Brother of Jesus: James the Just and His Mission (Louisville: Westminster John Knox Press, 2001),), 24-25
[7] John Painter, Just James: The Brother of Jesus in History and Tradition: Studies on personalities of the New Testament ( Columbia: University of South Carolina Press, 2004), 12
[8]J. Julius Scott Jr., Jewish Backgrounds of The New Testament (Grand Rapids: Backer Academic, 1995), 251
[9] Thomas D. Lea and David Alan Black, The New Testament: Its Background and Message (Nashville: Broadman & Holman Publishers, 2007), 37
[10]John Phillips, Exploring the Epistle of James: An Expository Commentary: John Phillips Commentary Series (Grand Rapids: Kregel Publications, 2004), 23
[11] R. W Dale and A. W. W. Dale The Epistle of James: And Other Discourses (New York: A.C. Armstrong, 1895), 3
[12]John Phillips, Exploring the Epistle of James: An Expository Commentary: John Phillips Commentary Series (Grand Rapids: Kregel Publications, 2004), 25
[13] Douglas J. Moo, The Letter of James: The Pillar New Testament Commentary (Grand Rapids: Eerdmans, 2000), 21
[14] R. W Dale and A. W. W. Dale The Epistle of James: And Other Discourses (New York: A.C. Armstrong, 1895), 3
[15]John Phillips, Exploring the Epistle of James: An Expository Commentary: John Phillips Commentary Series (Grand Rapids: Kregel Publications, 2004), 25
[16]James M. Robinson and Richard Smith, The Nag Hammadi Library in English. (San Francisco: Harper & Row, 1990), 119
[17]Douglas J. Moo, The Letter of James: The Pillar New Testament Commentary (Grand Rapids: Eerdmans, 2000), 21
[18] John MacArthur, James (Chicago: Moody Press, 1998), 3
[19] Kurt A Richardson, James. (Nashville: Broadman & Holman, 1997), 42-43
[20] Kurt A Richardson, James. (Nashville: Broadman & Holman, 1997), 46-47
[21] Kurt A Richardson, James. (Nashville: Broadman & Holman, 1997), 47
[22] Ibid., 47.
[23] Kurt A Richardson, James. (Nashville: Broadman & Holman, 1997), 48
[24] John MacArthur, James (Chicago, Ill: Moody Press, 1998), 3
[25] Kurt A Richardson, James. (Nashville: Broadman & Holman, 1997), 42-43
[26] Kurt A Richardson, James. (Nashville: Broadman & Holman, 1997), 47
[27] Kurt A Richardson, James. (Nashville: Broadman & Holman, 1997), 48
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