Lesson Number

Class Date


James 143

Aug 19, 18

James 5:19-20—Covering a Multitude of Sins—(Pr 10:12; 1 Cor 13:4-7; 1 Pet 4:8). Trials are designed to strengthen our faith, but sometimes we fail, miserably. The longer we delay spiritual recovery the more opportunity for our sins to compound—sins which can destroy interpersonal relationships. In the closing words of his epistle, James encourages the congregation to help fellow believers return to spiritual effectiveness, thereby covering a multitude of sins. When we respond to others in love, we cover sins that would otherwise cause interpersonal problems.

James 142

Aug 12, 18

James 5:19-20. How should we understand James' use of soul in the final verse of his epistle? There are seven categories of death found in the Bible, which is James' alluding to here? Our spiritual lives are designed to travel forward, but operationally dead, many believers are like a parked car that never logs miles. Cycling in and out of fellowship, their engines merely gets turned on and off, without spiritual advance, without the production of divine good that James so strongly emphasizes.

James 141

Aug 12, 18

James 5:19-20. Sometimes it is the minor decisions we make that begin the derailing of our spiritual lives. We can founder so severely that it necessitates the encouragement of another believer to help us return to spiritual strength. Once we have endured the difficulties, though, we are poised to comfort others (1 Cor 1:3-5). From its first appearance in the epistle to its last, save is used to refer to experiential sanctification—specifically, the application of Bible doctrine, resulting in a productive spiritual life.

James 140

Aug 5, 18

Communion. James 5:19-20. Similar to us, James' readers were battling adversity in the Christian life. His admonishment for believers to be spiritually productive runs throughout the epistle. But unless we are armed with God's word anyone of us can veer off course and miss the divine mark. The caring and encouraging believer who intercedes to help delivers the errant believer from downswings in the spiritual life—that is, operational death. How can we be certain that save in 5:20 isn't referring to phase I salvation?

James 139

Aug 5, 18

James 5:19-20. In the final words of his epistle, James speaks of one believer saving another believer from death. Given the context of his entire book, is death to be understood as physical, as eternal, or perhaps as the sin unto death? James retraces the theme that opened his epistle: the necessity for believers to maintain spiritual momentum through testing. 5:20 addresses both the errant believer who has wandered from the truth and the mature believer who has helped return him to God's plan of obedience and spiritual strength.

James 138

Jul 29, 18

James 5:19-20. When one believer prays on behalf of another, encouraging him who is in spiritual need, and that failed believer returns to the path of fellowship, James entreats the helping believer to realize the significance of what he has done. Our efforts to encourage others within the body of Christ enhance the spiritual effectiveness of the entire team—efforts which can have historical impact. Whenever, wherever, whatever is needed, we need to be willing to help.

James 137

Jul 29, 18

James 5:19. Tempering his tone in this final appeal to the brethren, James encourages the assembly to be unified, to strengthen one another as a team, and not to be led astray. Although it appears in the active voice, “wanders” is in the passive. It refers to the believer who has abandoned the truth and allowed himself to be deceived; he then chooses to wander about aimlessly, spiraling ever downward. What will strengthen the believer to combat the temptations is divine norms and standards—the very Word of God that he has neglected.

James 136

Jul 22, 18

James 5:17-18. Prayer, the Faith-Rest Life, and Fellowship with God. Reading the Word of God develops our understanding of His character and will. To selfish prayers, God will not respond. But when we pray according to His will, as Elijah did and God answered his prayers, so He will answer ours (1 Jn 5:14f). Critical not only to our spiritual lives but also to the lives of others, prayer is commanded. We can help maintain a continual fellowship with God when we pray without ceasing. The four steps of the Faith-Rest Life with doctrinal rationales reviewed.

James 135

Jul 22, 18

James 5:17-18. Elijah, possibly the greatest prophet in the history of Israel, was a man similar to us. While his prayer attitude—intense and expectant—is noteworthy, James' point is that God answers prayer. As the authority in prayer is God and not the individual who prays, so control over the weather is in the hands of God, not nature or man. Both the widow of Zarephath's and Elijah's faith were tested, and it was through the testing and answered prayer that God's power was demonstrated (1 Ki 17:8-24).

James 134

Jul 15, 18

James 5:17-18 (1 Ki 18:41ff). As he draws to the end of his conclusion, James continues to emphasize prayer. Elijah is his example to teach us that prayer is an exceedingly potent instrument in the hands of a righteous believer. Elijah's prayer was not made effective on account of own his strength but on account of God's unleashing of His power. It is critical for us as believers that we do not neglect this provision or misapply it selfishly. The more we know about God, the more our prayers become tailored to His will. Readings from Job 38, Psalms 33 and 104 remind us of the omnipotent, omniscient God to whom we are commanded to pray.

James 133

Jul 15, 18

James 5:13-16. Summary points for verses 13-15, which address three categories of readers. To better understand v. 16, we must treat two problems. First, are we to confess our sins to one another or to God? Second, which is the better translation, "sins" or "trespasses"? Having confessed his sins to God (v 15), the spiritually weak believer positions himself for recovery but is unable to do so because he is so discouraged. The mature believers' prayers will have greater effectiveness when the failed believer has acknowledged his trespasses. The Lord will restore the weary one, so he can resume course with his spiritual life, able once again to confront the adversity.

James 132

Jul 1, 18

Communion. James 5:16. Remaining in the context of the failed believer beaten down from adversity, James commands such a one to acknowledge the problem to those summoned to intercede for him. When wrongs are acknowledged and failures confessed, reconciliation is fostered. Mature believers' prayers—powerful, focused, and effective—can accomplish much on behalf of the one in spiritual need.

James 131

Jul 1, 18

James 5:15. Disillusionment, discouragement, despondency—these affect all believers and are ideally tackled with the promises of God. But the individual who is unable to right himself should ask for help, and those who are mature should respond with help. The prayers of the spiritually skillful, on behalf of the spiritually feeble, are designed to restore the weary one to spiritual effectiveness. If it is determined that sins are a part of the problem, the struggling believer must confess them (1 John 1:9) that recovery may occur.

James 130

Jun 24, 18

James 5:14. Is this passage addressing physical ailments or spiritual weariness? The Greek astheneo is predominately used to mean illness in the Gospels; weakness, in the epistles. Furthermore, the word used for "anointing" doesn't have sacred connotations but common, and is better understood as "applying." James commands the believer who is so overwhelmed by adversity that he has become spiritually inept and remiss in personal hygiene to call for the mature believers in the church. They, in turn, are commanded to pray and help, refreshing the spiritually weak believer with oil. Evidence in Paul's writings argues against Jas 5:14’s teaching faith healing.

James 129

Jun 24, 18

James 5:13. James' conclusion continues to weave together material taught earlier in his epistle. Aware that his readers were encountering persecution, he had instructed them to consider adversity a joy (1:2): God designs testing to strengthen our faith and progress us to maturity. The believer who is unsuccessful in applying God's promises is commanded to pray (1:5; 5:13). On the other hand, those who are encouraged as a result of their faith are told to sing praises, giving gratitude to God for His provision through the testing.

James 128

Jun 17, 18

Father's Day continued. James 5:12 (Matt 5:34ff; 23:16ff). All four gospels record an example of what James has commanded us not to do; namely, confirm by an oath. Under pressure, Peter denied his relationship with the Lord and in an attempt to add credibility did so with an oath (Matt 26:72). Swearing by something sacred, such as the temple, in no way proves the veracity of one's oath. In fact, oath taking for the purpose of persuasion tends to undermine one's truthfulness, as it is easy to fall into hypocrisy. Your "Yes" must simply be "Yes," and your "No," "No."

James 127

Jun 17, 18

Father's Day. James 5:12—Do Not Swear. Does v. 12 conclude the preceding section (vv. 7-11) or introduce the one to come? In the context of patiently enduring adversity until the Lord's return, James issues a negative command, desiring to spare his readers from committing further sins of the tongue. It is during times of pressure that one may be prone to swear—that is, to confirm by oath. Above all, when undergoing testing, admonishes James, control your speech.

James 126

Jun 10, 18

James 5:11; Job chs. 1 & 42. All Church Age believers will live with Christ in the millennium, but only those who have succeeded in enduring will reign with Him (2 Tim 2:11-13). James encourages his readers with an Old Testament example of endurance: Job. Upright, obedient, and blessed by God, Job loses all; nevertheless, he persevered. The outcome? The Lord restored his losses and increased his blessings because of his faithfulness. No matter how difficult our trials now, they pale in comparison to the glory which is to come (1 Cor 4:16f).

James 125

Jun 10, 18

Hebrews 11. How can we accord with James' imperative to follow the prophets' pattern of patience (Jas 5:10)? Hebrews chapter 11 exhibits how Old Testament saints endured adversity, persecution, and testing, through faith in God's promises. With confident expectation Noah, Abraham, Moses and other faithful believers persevered, patiently waiting for a future inheritance. As Church Age believers, we too must persevere in the face of trials, patiently awaiting the Lord's return.

James 124

Jun 3, 18

Communion. James 5:10. Whom does James use as an example for believers to follow of patience in adversity? The Old Testament prophets, those who spoke for God, endured affliction and persecution yet did so with longsuffering. Patience n adversity is mandated, and it is through the hardships that God polishes and prepares believers, drawing us closer to Him.

James 123

Jun 3, 18

Grumbling Against One Another Prohibited: James 5:9. In anticipation of the Lord's return, believers must be on constant guard, not allowing resentment, murmuring, or petty disputes to cause rifts within the assembly. We are instead called to love one another—that is, to desire the highest and best for others (Jn 13:34; 1 Thess 4:9). Realize, James exhorts, that as Judge, the Lord is going to evaluate each believer's attitude and actions (1 Cor 3:15; 2 Cor 5:10).

James 122

May 27, 18

Memorial Day remembered. James 5:7-8. Doctrine of the Rapture and the Imminency continued. Knowing that the Rapture may occur at any time, Church Age believers are to be in a constant state of expectancy, preparing for the Lord's return and JS/C. We must wait with persistency as we strengthen and encourage our souls. It takes learning and applying Bible doctrine combined with testing for believers to grow from little seedlings to fruit bearing plants.

James 121

May 27, 18

Memorial Day remembered. James 5:7. When God provides rain for the farmer, the farmer patiently anticipates a harvest; when God provides testing for the believer, the persevering believer anticipates the fruit of spiritual maturity. The joy in adversity is knowing that if we have the right attitude and are applying Bible doctrine, the ultimate result will be a valuable and rewardable spiritual production. Doctrine of the Rapture and the Imminency with brief overview of dispensations.

James 120

May 20, 18

James 5:7 begins the epistle’s summary and conclusion. Circling back to the topic of endurance (1:2), James draws a parallel between the patient farmer waiting for a valuable harvest, and the believer patiently enduring through trials while anticipating the coming of the Lord (i.e., the Rapture). As the farmer requires rain for a crop to grow and be productive, so the believer must persevere and mature through testing in order to bear rewardable fruit at the JSC.

James 119

May 20, 18

James 5:6; (Amos 8:4-6). Bold, blunt, and passionate, James concludes his three-point outline with an admonition to the rich. His readers—self-indulgent and blinded by their greed for wealth—were guilty of actions that brought harm and grief into the lives of the poor and helpless. Powerless to oppose the wealthy, the innocent offered no resistance. Accumulation of wealth must not be the priority of our lives nor is wealth to be acquired at the expense of others.

James 118

May 13, 18

James 5:5; 1 Tim 6:3ff. Food, clothing, and shelter are undeniable necessities; and although important, temporal sustainment must not dominate our lives. James cautions that the wealthy believer who prioritizes the pursuit of self-gratification places his spiritual life in jeopardy. His readers had fattened their hearts—that is, dissipation and self-indulgence exemplified their lives. A divine reckoning (day of slaughter) would result, for God is a jealous God (Ex 34:14). He expects us to be focused on Him, with hearts made lean by spiritual exercise.

James 117

May 6, 18

Communion. Jas 5:4 resumed. Wealthy landowners were violating the contracts they had made with day laborers by withholding what was justly due. Although the harvesters had no legal recourse, the Supreme Court of Heaven knew—God would handle the injustice (Rom 12:19). We must treat others fairly. More on National Prayer Day: Our Founders recognized that morality and abiding by the law go hand in hand. If we remove the Bible and prayer, we become an immoral nation. Throughout our history, many presidents have understood the value of beseeching God, the Ruler of nations, in prayer.

James 116

May 6, 18

The National Day of Prayer—history and purpose. James 5:4; Mt 20:1-13 (Parable of the Laborers). Under the Mosaic Law, a laborer was to receive wages the same day he worked (Lev 19:13; Deut 24:15). This statue was especially vital for the poor who depended on daily remuneration. James addresses landowners who, in their greed, had defrauded the laborers whom they had hired to cut their fields. “The wages are crying out,” he personified. God was fully aware of the stealing. Perfect in justice, He will neither forget nor ignore an injustice.

James 115

Apr 29, 18

James 5:3. For the epistle's recipients, their amassed wealth had become security, happiness, and hope; but to James it was corrupted—its eternal value lost. Their lust for wealth was a venom in their souls. Believers are to be accumulating divine good for eternity, not the material goods of this world. Jerusalem's history reviewed along with accompanying maps and photographs to prepare for National Geographic's exhibition Tomb of Christ: The Church of the Holy Sepulcher Experience. 

James 114

Apr 29, 18

James 5:1-3; 1 Tim 5:6ff. Principles Concerning Wealth: While there is nothing inherently wrong with wealth or possessions, these can become significant distractions to one's spiritual life. Happiness cannot be purchased; it is a condition of the soul that has its source in God's unchanging character. If we place our happiness in the details of life, like James' readers, we will be devastated at their loss. Those who love money are in danger of impaling themselves with miseries.

James 113

Apr 22, 18

James 5:1-2. At the apex of his letter, James once again issues forth a command: Weep while wailing! His readers were focused on material gain, making wealth the basis of their happiness. James warns that their riches will fail and when they do, soul agony and misery will be unavoidable. Our stability and inner strength needs to come, not from the details of life, but from God's word, with our eyes on the eternal. James' point: if your priority is material wealth, your earthly wealth is rotten (see also Mt 6:19ff).

James 112

Apr 22, 18

James 4:12 reexamined: In light of the immediate context’s subject—sins of the tongue, is James' use of save and destroy referring to phase I or phase II salvation? Recapping the book's outline helps prepare for the culmination of James' teaching, found in 5:1-6. Here is addressed a test of worldliness, namely, the mental attitude of greed. The problem is not with wealth per se but with the deception of riches (Parable of the Sower, Mk 4:1-20).

James 111

Apr 15, 18

James 4:13-17. Is there anything wrong with engaging in business and desiring it to prosper? Whatever it is we invest our time and energy into, we must include the Lord and not make pursuits, such as wealth and career, our highest priority. James's readers did not understand that their lives, fragile and tenuous, belonged not to themselves but to the Lord. Prideful in their planning, his audience was ignoring the sovereignty of God.

James 110

Apr 15, 18

James 1:2-3 reviewed: Whatever the form of testing we may be enduring as believers, it is designed to be converted to inner happiness. If our mentality interprets circumstances as negative, harmful emotions result. The joy the LJC experienced has been bequeathed to us (Jn 15:11; 17:13). Is this an emotional happiness that ebbs and flows or one that is stable based on occupation with Christ and godly wisdom? Emotions are not wrong but making them the criteria for life and happiness is. True joy comes from what the word of God teaches.

James 109

Apr 8, 18

James 4:11-12. The perfect law of freedom that James refers to is based upon God's grace policy; therefore, just as He deals with us in grace, so we are to deal with others in grace. In light of the fact that there is only one Lawgiver (the LJC), who is also our Judge and able to destroy, the assembly must stop backbiting, gossiping, and fighting. While it is not our prerogative to judge others, there is a time to evaluate—when and who?

James 108

Apr 8, 18

James 4:11. "Do not speak against one another!" admonishes James. His readers, comprised of believers, were making other believers the target of their judging tongues. Not only were they using their own standards above the word of God, but when maligning another they were, in effect, maligning Scripture. By rejecting the law, they had failed in their responsibility to be doers of it.

James 107

Apr 1, 18

Jas 4:9-10. "Lament and mourn and weep!" an exacerbated James mandates his readers. Is either James or Paul (2 Cor 7:9f—"godly sorrow") making a reference to salvation, or is the context experiential sanctification? Satan's world offered a façade of happiness, but James admonishes the assembly that the result will be self-induced misery. The solution: humble submission to God and the teaching of His word. Only God's design brings genuine happiness.

James 106

Mar 26, 18

James 4:7-8. Continuing his course of blunt imperatives, James commands the carnal, cosmic-thinking assembly to draw near to God. As Moses first had to remove his sandals before approaching the Lord (Ex 3:5), so we must confess our sins to make the adjustment to God's righteousness. These double-minded believers, who were attempting to adhere to both human and divine viewpoints, needed to "cleanse hands," and also "purify hearts" from the persuasion of the world.

James 105

Mar 11, 18

The Armor of Spiritual Warfare, continued (Eph 6:10-18). Believers are commanded to resist the devil. The ultimate protection against Satan and the cosmic system is the helmet of salvation, that is, the renewing of our mind through God's word. We must accurately use Scripture (the sword of the Spirit) as Christ did when parrying Satan's challenges. How do we strengthen and maintain our spiritual armor? By prayer, filled by G/HS and in accordance to God's will and word.

James 104

Mar 11, 18

James 4:7. A believer who is properly obeying God's mandates is in submission to Him and at the same time resisting the devil. Eph 6:10-18 provides spiritual guidance for defense against the three-pronged attack of Satan, his cosmic system, and our own sin nature. Through the analogy of armor Paul illustrates how the believer is to courageously hold his ground, beginning with the truth of Bible doctrine, positional and personal righteousness, harmony with God, and trusting in Him.

James 103

Mar 4, 18

Communion. James 4:7. In light of his readers' abysmal failures (vv. 1-5), James gives the solution: submit to God. We destroy our potential for God's plan and purpose when we violate His designs for authority (e.g., government or the husband in marriage). Submission begins with confession of sins. In tandem to being subordinate, James mandates the believer to resist the devil—a position of spiritual defense where God is fighting for us.

James 102

Mar 4, 18

James 4:6. In contrast to the pit of lust, jealousy and pride (4:1-5) is the greater grace of God, who gives more than all James' readers were selfishly seeking. Quoting the Septuagint, he issues a strong warning: God actively opposes the arrogant believer out of fellowship. Jesus exemplified genuine humility by submitting to the Father's authority (Phil 2:6-8). We too must exhibit humility if we are to rule and reign in the millennium.

James 101

Feb 25, 18

Booker T. Washington: a remarkable Christian. Jas 4:5. What does "spirit" represent in James' summary quotation? The surrounding verses establish its context as friendship with the world and favor using "spirit" as the sentence's subject. His readers, allied with the cosmic system and in pursuit of sinful desires, were in conflict with one another because of the mental attitude (i.e. spirit) dwelling in them that trended toward jealousy.

James 100

Feb 25, 18

Remembering the life of Billy Graham. The translation of an original text affects its interpretation. When comparing Bible versions of James 4:5, both "Sprit" and "spirit" are used. In some cases it serves as the subject, in others the object. To add to this puzzle is the fact that the Greek word "pneuma" has eight possible meanings. Which one is correct?

James 99

Feb 18, 18

Jas 4:4-5. Are you on God's side or the world's? There is no neutral ground. Exasperated with his readers, James charges them with adultery. This isn't marital unfaithfulness but spiritual infidelity resulting from a believer who is occupied with earthly, wasteful pursuits. To have an affair with the world is to put one's self in opposition to a jealous God who demands exclusivity. We grieve G/HS who is zealously striving to minister to us. The four uses of the OT in the NT, reviewed.

James 98

Feb 18, 18

Jas 4:1-3. God has given us the instrument of prayer; the problem isn't with the divine weapon but with the operator. When those in James' assembly asked God, they did so wrongly with selfish motives, and hence did not receive. While it is correct that we are mandated to pray, we must do so with pure motives, according to God's will, and when abiding in fellowship. Our requests should honor Him, praying persistently in faith.

James 97

Feb 11, 18

Martin Luther—the 16th c. monk who through his courageous stance on the Bible altered the landscape of the modern world. James 4:1-2. Reasons Why Christians Don't Pray, continued. Is it that you are too busy to pray, or that your priorities don't allow you the time? Establishing a daily prayer routine can help us commit ourselves to this spiritual mandate. Prayer is like a tool that becomes effective in the hands of one who often uses it. No prayer is either too small or too hard to bring to God.

James 96

Feb 11, 18

Jas 4:1-2; 2 Tim 2:14-26. What is the result of selfish desires going unchecked in an assembly? Can the deep frustration of unfulfilled lusts fester to the point of verbal fighting and wishing someone was dead? This may sound irrational, but congregations can be ripped apart by conflicts and competition. The solution lies with God; we must first confess our sins and bring the problem to Him. Point one of, Why Christians Don't Pray: being out of fellowship.

James 95

Feb 4, 18

Communion. Jas 4:1-2. There are two combatants within each of us. Paul describes the internal conflict of knowing right from wrong and nevertheless choosing wrong (Rom 7:21ff). When we lose the war internally, disputes arise externally. The result of godly wisdom (Jas 3:18) is righteousness and peace, but those whom James is addressing are quarreling and fighting, therefore not ready to be teachers (3:1).

James 94

Feb 4, 18

James' 3rd Commandment Expanded: Slow to Wrath (Jas 4:1). The church, designed to be a harmonious family serving one another, becomes dysfunctional when there are quarrels and disputes. Such conflicts are disruptive and capable of destroying both spiritual lives and assemblies. James addresses the source of the problem: the believer's strong cravings for pleasure which wages war within us.

James 93

Jan 28, 18

Jas 3:17-18. Godly Wisdom continued. Manifested by an abiding lifestyle, godly wisdom produces the fruit of the Spirit; it is impartial not discriminating, genuine not hypocritical. James uses a farming metaphor to illustrate that the end product of this godly wisdom is righteous behavior. Going beyond merely keeping the peace, righteousness is harvested in an atmosphere of actively pursuing peace.

James 92

Jan 28, 18

Jas 3:13-17. One of two options exist: the wisdom of the Word or the wisdom of the world. If our thoughts are not godly, they are Satanic. In a list similar to Paul's fruit of the Spirit, James begins with a priority of purity, that is godly wisdom that is not mixed with cosmic philosophy; the Bible is sufficient. We need to resolve conflicts and live harmoniously with others, be gentle, reasonable not defiant, and abundant in compassion.

James 91

Jan 21, 18

Jas 3:15-16. The Bible teaches that the starting point for wisdom is humility and the fear of the Lord (Pr 1:7). Wisdom, that is, epignosis doctrine in the soul is the source of happiness, provides answers to difficulties in life, and builds stability. Acquisition of wisdom is to be the believer's highest priority (Pr 8:11). In contrast to the wisdom from above (DVP thinking) is the dangerous, destructive and deceptive thinking of Satan's worldview. The results are disorder and every evil thing.

James 90

Jan 21, 18

Jas 3:13-14. Juxtaposing human vs. divine viewpoint, James alerts readers that if we possess mental attitude sins of bitter jealousy and selfishness, then we are exhibiting arrogance and have become estranged from reality. Relationship problems often stem from selfishness and the destructive duo of bitterness and jealousy, blossoming into sins of the tongue. DVP, on the other hand, produces humility and selflessness. We must not allow sinful thoughts to rule our lives and change us.

James 89

Jan 14, 18

Jas 3:13-14. James admonishes his readers with an imperative: the spiritually mature believer must exhibit an honorable manner of life. This high standard is displayed through selfless deeds, humility and consideration towards others. Going beyond mere morality and good manners, it is marked by a transformation from cosmic to DVP thinking, and is free of bitterness. Amazing animals from Answers in Genesis.

James 88

Jan 14, 18

Transitioning from the sins of the tongue to mental attitude sins, James addresses the assembly with an attention grabbing interrogative. Who among you is wise and understanding? provides a means of self-evaluation. Functioning as a spiritual barometer, our speech reflects what is inside our souls. The Gk. sophos (wise) and epistmon (understanding) aren't referring to human IQ, but the skillful use of spiritual knowledge. You say that you are a spiritual believer, but how do you respond when adversity knocks?

James 87

Dec 17, 17

Doctrine of the Sins of the Tongue cont'd. Determining what you think and focus on is key to your day. Regardless of whether or not it is true, slander and gossip must not have a place in the believer's life. Whining and complaining are also sins of the tongue and reveal a lack of gratitude. Although believers are warned against talkativeness, we should be an encouragement to others; a few words can go a long way to help revive someone's day.

James 86

Dec 17, 17

Sins of the tongue can be potent enough to destroy a congregation; such troublemakers are to be avoided. God will protect and bless the believer who is victimized by sins of the tongue. Control of the tongue is not only a sign of wisdom and maturity, but we can also find happiness by guarding our mouths.

James 85

Dec 10, 17

Doctrine of Sins of the Tongue, accompanied by OT and NT passages. The Scriptures are clear: God wants us to control our tongue, not use it for condemning others. To judge or criticize another is to put yourself in the place of God; and to reject this doctrine is to invite discipline (Triple Compound Divine Discipline). Habitual sins of the tongue is a sign of extended carnality or spiritual immaturity.

James 84

Dec 10, 17

Report from the 26th Annual Pre-Trib Study Group Conference. Doctrine of the Sins of the Tongue. In addition to James, numerous passages found in Proverbs and Psalms also strongly emphasize the tongue's destructive potential. Constituting one of three broad categories of sin, sins of the tongue are sponsored and motivated by mental attitude sins, such as pride and hatred.

James 83

Dec 3, 17

Communion. Jas 3:9-12. With the same mouth do you praise and curse? All of us have been made in the likeness of God. When we curse, that is judge or malign others, we are fundamentally cursing God. As a natural spring is consistent and does not gush both sweet and bitter water, neither should our mouths, which are designed to bless God, spew forth unrestrained evil against another.

James 82

Dec 3, 17

Jas 3:5-9. We can capture and train wild animals, certainly then we should be able to tame our tongue. Right? Knowing sins of the tongue can be as injurious as the strike of a viper, James warns that you will be unable to completely control this unruly member. The solution? Greater restraint. Speak less. The purpose of the tongue is to praise God. Num 20:2-12, Moses' failure at the waters of Meribah.

James 81

Nov 26, 17

In James 3:6 the English text reads"hell", but is that what the Greek says? The Doctrine of Gehenna. Literally translated "the Valley of Hinnom", Gehenna was the former site of Israel's worst sins—idolatry and child sacrifice (Jer 7:31)—which led to severe, temporal judgment. When Jesus addressed His disciples using Gehenna, was He referring to the Lake of Fire (ex. Mt 5:30)? James is warning that verbal sins can be exceedingly ruinous.

James 80

Nov 26, 17

Jas 3:5-6. The Tongue: A Fire. Petite in size, yet powerful in impact, our tongues can be used positively to produce the fruits of the Spirit, or negatively they can cause significant harm. Not only can our speech spark a raging inferno, injuring others and our spiritual lives, but the course of our entire life can be inflamed due to the consequences of our words.

James 79

Nov 19, 17

Jas 3:1-5. James' 2nd Topic: Slow to Speak. One of the most difficult tests we face as believers is exercising self-control to avoid sins of the tongue. We all fail and have no right to be judgmental, rather we should be encouraging. If we can master our mouths, we can also control our body of sin. James' illustrations of bits in horses' mouths and ships' rudders—the tongue is small, yet has impact far beyond its size.

James 78

Nov 12, 17

Honoring Veterans Day continued. Jas 3:1. Is James prohibiting believers from teaching and why insert this imperative here? Still steeped in Jewish tradition, the early Church carried teaching habits over from the synagogue. Some were accumulating knowledge in pursuit of their own interests, rather than the proper functioning of the congregation. Doctrine of Triple Compound Divine Discipline: sins of the tongue and a warning to not teach apart from proper motivation.

James 77

Nov 12, 17

Veterans Day. Jas 2:14-26 reviewed: Faith without works is of no value. James' theme is the importance of applying Bible doctrine which not only is the answer to tests and trials, but also the way in which we serve as God's representatives. It is God's plan for the believer to grow to spiritual maturity; working doctrine in the soul, not merely hearing, produces endurance leading to maturity.

James 76

Nov 5, 17

Communion. Preparing to Vote: The Divine Institutions. Recap on Rahab. Born into an immoral culture slated for divine judgment, Rahab the Canaanite prostitute joined the spiritual battlefield in favor of God. This hero of the faith was justified by her righteous deception when she protected the Hebrew spies. God had an extraordinary plan for Rahab that superseded her past and limitations, promoting her into the royal line.

James 75

Nov 5, 17

Report on Austin & Vanessa Drooger and their newborn, Asher. 1 Ki 22:1-28. Righteous Deception. God uses a demon to persuade King Ahab, leading him to his death in an upcoming battle. Already locked into negative volition, the demon tells Ahab what he desires to hear. Satan uses deception for evil purposes, but God uses Satan's tactics against him for righteousness.

James 74

Oct 29, 17

Rahab's deception reviewed (Jas 2:25). Food, Fire and Felines: Doctrine of Legitimate Disobedience continued. Daniel chapters 1, 3 & 6 record the stories of Dan and his friends who, living inside a pagan culture, chose to obey God's commands. Eating only kosher food, refusing to worship Nebuchadnezzar's image, and continuing prayer to God were all actions that violated the king's laws, but honored God in a righteous way. 

James 73

Oct 22, 17

The Museum of the Bible and why it should be important to us. Absalom's Rebellion and David's Deception continued (2 Sam 17:15-23). Similar to Rahab, an unnamed woman jeopardizes her own safety to hide David's messengers in a cistern and deceives Absalom's servants. The divinely anointed king is David; Absalom is defying God's authority. The woman is on God's side and her actions are just in the face of evil.

James 72

Oct 22, 17

Jas 2:25. Doctrine of Legitimate Disobedience continued. In order to defeat the rebellion of Absalom, David plans deception and sends Hushai to deflect Ahithophel's counsel (2 Sam 15-17). Though God used Absalom's rebellion, which was evil, to discipline David for his sins, defeating the good advice of Ahithophel was a just action being done in a just way.

James 71

Oct 15, 17

Jas Doctrine of Legitimate Disobedience: The Narrow Line, continued. Biblical examples where believers violated or disobeyed governmental authority and did so with God's blessing. The Hebrew midwives (Ex 1:15ff), Moses' parents (Ex 2:1ff), Rahab (Josh 2:1ff), and Johnathan (1 Sam 20:28ff) all chose to honor God, and God, in turn, honored them.

James 70

Oct 15, 17

Jas 2:25. By deceiving the authorities and protecting the spies, did Rahab do a right thing in the wrong way? Rahab is honored in the NT, therefore we can conclude God viewed her actions as a right thing done in a right way. There is a divine requirement to obey the law, but there are exceptions. When the Sanhedrin told Peter to operate contrary to God's plan, he states "we ought to obey God rather than men." (Acts 5:29)

James 69

Oct 8, 17

Jas 2:25. Doctrine of Legitimate Disobedience to Authority. From God's viewpoint is it more accurate to describe Rahab's action as a lie, or as an act of obedience to Him? James describes what she did as righteous, how then could it be sin? The proper functioning of divine institutions depends on us being obedient citizens (Rom 13:1-7; 1 Pet 2:13-17).

James 68

Oct 8, 17

Jas 2:25; Josh 2:1-16. Study of Rahab continued. Though it would have been easy to rationalize turning the spies over to the authorities, Rahab trusted God and assisted without hesitation. Deceiving the pursuers could have cost her her life, but in obeying God she saved not only the lives of the two Hebrews, but also her own and those of her family. We need to have the courage of Rahab—a national hero.

James 67

Oct 1, 17

Communion. Jas 2:25. If you wonder how it is Rahab could be an OT saint while at the same time a prostitute, you are in company with many theologians. The answer lies in understanding the time and situation. Rahab lived in a culture far different from ours today. We cannot judge the past using current standards. After she was rescued from the degenerate Canaanite culture, she changed and is known simply as "Rahab" in the genealogy of Matthew (Mt 1:5).

James 66

Oct 1, 17

Jas 2:25; Heb 11:31. Do you seek calm waters and to stay within your comfort zone? Or like Rahab have you chosen the more difficult road in order to serve the Lord? Believers following God's will can count on opposition, but the greater the difficulty, the more evident His provision. We learn from Rahab that it isn't your past that God is interested in, but your future.

James 65

Sep 24, 17

230th Anniversary of the US Constitution—history and significance of this extraordinary document. Jas 2:25-26. Rahab had a decision to make: should she disclose the spies to the authorities or conceal them? Faithful and courageous, Rahab demonstrated, by her actions, her preexisting belief in God. By applying the doctrine in her soul and sending the spies out another way, Rahab's faith was justified.

James 64

Sep 24, 17

Jas 2:25; Josh 2:1-24. Rahab was not only a prostitute and a Gentile, but she also lied! Why did James compare this OT character to Abraham who was similarly justified by works? What is the standard to be called the friend of God? James emphasizes that it is by means of works that the believer is justified (experiential sanctification). Regardless of her background, Rahab succeeded because she put God first.

James 63

Sep 17, 17

Commissioning Day & NCBC's 12th Year Anniversary. Jas 2:24. With a corrected translation and accounting for an ellipsis, it becomes clear that James is acknowledging two different types of justification. A believer is first justified by means of faith at the moment of salvation; and like Abraham, he is also justified (or vindicated) by means of his works (application).

James 62

Sep 17, 17

Jas 2:21-23. Review of how the keyword "fulfilled" is used by James. Was Abraham called the friend of God back in Gen 15:6 in Ur, at his regeneration; or was it years later on Mt. Moriah after his faith had been exercised and brought to completion through obedience? Positional sanctification began the process; spiritual maturation fulfilled it. Jehoshaphat's prayer as a pattern of trusting in God's faithfulness to His promises (2 Chron 20:6-12).

James 61

Sep 10, 17

Jas 2:21-23. If James' topic is spiritual growth then why does he incorporate Gen 15:6 in reference to Abraham's phase I salvation? When James states that "the Scripture was fulfilled" does he mean prophetically? As Abe's faith was exercised and strengthened through years of testing, he finally arrived at spiritual maturity, demonstrated by his willingness to sacrifice Isaac. In this way the Scripture was brought to completion or "fulfilled".

James 60

Sep 3, 17

Communion. Jas 2:21; Gen 22:1-12. Lesson's Learned by Abraham continued. Obedient to the command to sacrifice Isaac, Abe learned to trust in God's ability to provide in a hopeless, helpless situation. James selects Abe as an example of how to apply the Word of God to experience. Like Abraham, we must learn to trust God for solutions and grow to spiritual maturity.

James 59

Sep 3, 17

Ps 100:1-3—it is God who made you and as Sovereign He determines your gender. Jas 2:21; Gen 21:12-16. The Lessons of Abraham reviewed and continued. In preparation for his graduation test, Abe needed to learn to trust in God's ability to provide for loved ones in desperate situations. After having fathered Ishmael, Abe faces the traumatic situation of needing to send away his son and Hagar; but God intervenes to care and provide for them.

James 58

Aug 27, 17

Jas 2:22-23. The Lord's Preparation for Abraham continued. As he endures through testing and adversities, Abe matures to the place where he is called the friend of God. He learns to trust in God's ability to overcome hopeless human conditions, in God's perfect timing, His care for the righteous, and His protection from the deadly interests of others.

James 57

Aug 27, 17

Jas 2:22. Lessons Abraham Needed to Learn to Prepare Him for the Genesis 22 Test. Abe learns to trust God's ability to provide & protect, fulfill His promises, and turn human mistakes into His purpose. Through a progression of adversities and testing, God walks Abe to the point of maturity.

James 56

Aug 20, 17

Jas 2:18-22. The Reciprocal Relationship between Faith and Works. Faith produces works, and works makes faith mature—it brings it to completion. The application of doctrine strengthens what we believe. Lessons from Abraham: The Preparation for His Test to Sacrifice Isaac. From the time he was first called, Abe needed to learn to trust in God's ability.

James 55

Aug 20, 17

Jas 2:14-21 reviewed. 2:22; Gen 22:1-14. Abraham's Final Exam: Offering Isaac. Back to his original subject of applying doctrine to trials and testing, James uses the matured patriarch's obedience as a demonstration of faith that is productive. Contrary to the objector's argument, faith and production are not separate, but work together.

James 54

Aug 13, 17

Jas 2:18-21. James checkmates the objector with an example from the Old Testament. But what did he mean that Abraham was justified by works? The Greek "dikaiow" defined, followed by example passages of its use in phases I & II salvation. James uses the word to mean "vindicated"—that our faith is validated by our application.

James 53

Aug 13, 17

Jas 2:18-20 reviewed. The objector's reductio ad absurdum argument—claiming faith cannot be made visible in works. James, however, isn't teaching that the absence of works demonstrates no faith, but that because his readers aren't applying it, the faith they have is dead.

James 52

Aug 6, 17

Communion. Jas 2:14-19. The three stages of salvation reviewed. Through the use of the Gk. diatribe, James gives voice to the objector who argues that there is no inherent connection between faith and works. To illustrate his claim—that it's impossible to show one's faith from his works—the objector falsely compares the belief of demons to Christians.

James 51

Aug 6, 17

Jas 2:14-18. An understanding of the context reviewed. The believer who has a reservoir of doctrine, but doesn't apply it, is as destitute as the poor family member who needs help, but isn't given it. James uses a straw man—"with or without works, our faith is the same"—an illogical argument from the opponent.

James 50

Jul 30, 17

Jas 2:15-17. Using the illustration of a destitute fellow believer, James teaches his readers that they need to apply the doctrine they have learned, i.e. the royal law. To have the ability to help, but provide only idle words, is an unproductive faith, and has no benefit to deliver the believer from the power of sin.

James 49

Jul 30, 17

Establishing the context of Jas 2:14. Aware of the persecution these believers are enduring, James encourages his readers to apply the Bible doctrine already resident in their souls. If they don't, their faith has no value and the result is a sinful, wasteful life. But if they do, they will advance spiritually and experience the abundant life. Word study of the Gk. sozo and soteria.

James 48

Jul 23, 17

Jas 2:14. James uses "brethren" as more than a reference to fellow believers; he is expressing an intimate, familial relationship. Does this verse teach salvation by works? Paul and James' use of "faith" contrasted. James asks what the value of Bible doctrine is in the soul, if it doesn't result in production. The three stages of salvation reviewed.

James 47

Jul 23, 17

Expanded outline of James followed by a summary review of 1:1-2:13. Understanding James' definitions—faith, saved, hearer, etc.. This elder instructs his readers to apply the Word, resulting in production in the spiritual life. He provides the DVP to testing and temptations, and commands they not show partiality.

James 46

May 28, 17

Memorial Day commemorated. Jas 2:8. The Doc. of Impersonal Love for all Mankind. This unconditional love desires the highest & best for others. It is based upon the character of the subject and reflects personal love for God.

James 45

May 28, 17

Jas 2:5. Doc. of Personal Love for God reviewed. Jn 21:1-17. Love for God is the priority which is the basis of love for all mankind. After Peter returns to his previous occupation of fishing, Jesus asks if he loves Him more than these fish. The Lord was calling P to be a fisher of men, and if P loved Him, he would serve in that calling.

James 44

May 21, 17

Doc. of Personal Love for God con't. Loving God is a command that involves the bel's complete devotion and requires humility. Obedience to the mandates of Scripture is the barometer of our love for Him. PL for God reflects our relationship w/mankind and is our motivation to love & serve others.

James 43

May 21, 17

Hal Hagameier's Grand Canyon trip report. Jas 2:5—Doc. of Personal Love for God. PL places the emphasis on the qualities of the one being loved, thereby making it subject to variation. B/c God is unchanging & perfect, He is the only safe object of our PL; the variable is the bel. The Essence of God reviewed.  Trip Report Slides

James 42

May 14, 17

Mother's Day: Wisdom personified in Pr 31. Rewards at the JS/C. The Five Crowns: Incorruptible Crown, Crown of Life, Crown of Glory, Crown of Righteousness, and the Crown of Rejoicing.

James 41

May 14, 17

Jas 2:12-13. Doc of the JS/C. The CA bel's post-salvation works will be evaluated by the LJC in heaven, immediately following the rapture. This will result in either the gain or loss of rewards. As bondservants of the LJC we are commanded to perform good works.

James 40

May 7, 17

Jas 2:13. We will desperately need mercy at the JS/C, how can we ensure that we will obtain it? By living a life of compassion—both in word & deed. The mercy we show to others will be our mercy at the JS/C. The poor man should be treated w/the same consideration as the rich.

James 39

May 7, 17

Jas 2:12. Unlike the venial sins of Roman Catholicism that class some sins as lesser violations, J's teaches that any sin makes you a lawbreaker. B/c of their merciless treatment of the poor man, his readers were in danger of being judged mercilessly at the JS/C according to the Book

James 38

Apr 30, 17

Jas 2:10-11. All sin is rejected by God; He does not allow selective obedience. Infraction of the Royal Law in one part is to break the law as a whole. James ranks the sin of partiality on the same level as murder & adultery, both of which were punishable by death under the ML.

James 37

Apr 23, 17

Jas 2:8-9. No longer under the OT dispensation, James teaches these CA bels that the Royal Law is higher than the Mosaic Law. He joins two com's—love for God (v5) & love for mankind (v8), which aspiring heirs must accomplish if they are to rule & reign w/Christ. Those who act in a prejudicial way, however, are exposed as transgressors & losing rewards for the future kingdom.

James 36

Apr 16, 17

Jas 2:8. The Royal Law—a.k.a. impersonal love for mankind, loving others as you love yourself, and the law of Christ. Mandated by the King of kings, the royal law belongs to the heirs of the kingdom, and is a highly commendable achievement in the sp life. It forbids selfish exploitation of catering to the rich & neglecting the poor.

James 35

Apr 9, 17

Jas 2:1-6. Principles of the Poor: economic status is not an indicator of spirituality; poor bels have the same sp. privilege as wealthy bels. What is the role of govt. vs. the ind. in helping the poor? Biblical Principles on Immigration: human govt. & national boundaries are est. by God. Is the Biblical stranger a legal resident or an illegal alien?

James 34

Apr 9, 17

Jas 2:5-7. Study of inheritance concluded. James emphasizes the 3rd type of inherit.—joint heirship w/Christ contingent upon the bel's love for God. Why did God create the human race and as a bel are you fulfilling that purpose? There will be a payday someday. We are commanded to serve God. J exhorts his readers to have proper spiritual priorities

James 33

Apr 2, 17

Communion. Doctrine of Heirship: Loss of Inheritance. 1 Cor 6:1-11. Paul urges the Corinthian bels to correct their conduct, as their wrongdoing is damaging their eternal future—they are losing their inheritance. Being a joint-heir w/Christ & co-ruling w/Him is a potential for the bel, dependent upon obedience & service. 

James 32

Apr 2, 17

Letter from missionaries' son J. & V. Brown. Doctrine of Heirship. 1 Cor 6:1-9. The bel's inheritance is determined by one's obedience and can be lost. The Corinthian bels are wronging one another and bringing these problems before unrighteous & unbelieving judges, rather than handling them in house and accepting the wrong. .  PowerPoint slides

James 31

Mar 12, 17

Jas 2:5 Doctrine of Heirship cont. The LJC is the heir of all things, and it is thru Him that we become heirs. It is based on redemption. When we are converted from darkness into light, we become qualified to have a share in the kingdom. The indwelling of GHS is a down payment & guarantee of the bel's inheritance, which is forever secured.

James 30

Mar 12, 17

Jas 2:5 Review of the Kingdom of God. Doctrine of Heirship: What does James mean by "heirs of the kingdom"; is there a difference b/w entering & inheriting? One is a free gift, the other a reward of possession/position in the millennium. Jesus sets the condition for the rich, young ruler that future position then, depends upon how one relates to others now (Mk 10:17ff).

James 29

Mar 5, 17

Jas 2:5 What does James mean by the Kingdom of God? Are we living in a form of it today? Christ will establish His earthly, physical kingdom & reign for 1000 yrs when He returns, but only after the Church has been raptured. The Church is not the Kingdom, nor will it bring it in, although CA bels will be citizens. How well we obey & serve the Lord today, will determine how we participate during this future time.

James 28

Mar 5, 17

Jas 2:5 Impoverished bels are qualified to be in the Kingdom, but what will they receive as an inheritance? The poor bel has great potential to be an heir, but it is contingent upon him loving God. Those who are rich in faith, who demonstrate their love thru obedience to the Lord, will be rewarded in the Kingdom w/possession & position. Pt. 1 of the Kingdom of God introduced.

James 27

Feb 26, 17

Jas 2:5 If James is using "God has chosen the poor" to refer to election, what problems does that create? The rich man has opportunities to prosper in many areas, but this poor bel has only one potential for prosperity—his spiritual growth and to contribute to his future inheritance. He is treated, however, in such a way to be hindered from doing so.

James 26

Feb 26, 17

Jas 2:5 Observations from ch 2 including if James is using the active or passive sense of "faith", what is meant by the terms "saved" and "judgment", and how the law of love is the linchpin. See how J uses the grammatical construction of the Gk "not" for emphasis. A stern reprimand is issued to this assembly for their discriminatory treatment of the helpless & needy.

James 25

Feb 19, 17

Jas 2:2-4. Is it alright to judge others on the basis of external appearance? The rich man, ostentatiously dressed, seeks to gain attention; the miserably poor man is repugnant and has nothing. The former curries special favor; the latter is oppressed. J's readers have failed the test of faith and given preferential seating to the rich, while ostracizing the poor.

James 24

Feb 19, 17

Jas 2:1 Using an example of the very wealthy & one who is poor, James commands his fellow believers to not show partiality. The battle is against HVP and training ourselves to not judge based on surface distinctions. To show favoritism or personal prejudices is to devalue the Glory of the LJC.

James 23

Feb 12, 17

Jas 1:26-27; 1 Pe 4:12-16. J gives a spiritual test for bels to evaluate if they are rightly worshipping God (i.e. religious); are you applying the Word, or simply accumulating knowledge? If you are unable to control your tongue, or for that matter, ravaged by any category of sin (fear, worry, anger, lust), and suppose yourself to be spiritual, you are deceiving yourself. In contrast to the useless sp life, is the bel who reflects right relationship w/God—he has been cleansed (1 Jn 1:9), is in fellowship, and shows compassion & care for others even when in the midst of his own hardship. We are immersed & susceptible to HVP, and must keep ourselves unstained by the cosmic system.

James 22

Feb 12, 17

Jas 1:22-25. The advancing believer makes learning Bible doctrine his highest priority. Having intently examined God's Word, he understands the promises & mandates, that they are critical to life, and sufficient for accomplishing divine good. And b/c he doesn't neglect the perfect law of freedom (i.e. the Word), but makes it effective, he is not constrained by sin (Jn 8:31f; Ro 6:5-14). Rather this practitioner's life is transformed and he is blessed—both now (inner joy) and in eternity (JSC). [v.25 "work"—Gk. ergon (n), katergazomai (vb); Php 1:6; 2:12]

James 21

Feb 5, 17

Communion. Jas 1:22-24. As bels, we can't just be hearers of the Word, we must be practitioners. Like a mirror that is designed to assist in seeing clearly, so that we may make corrections, the Bible reveals objective, DVP truth that is meant to be applied. From the Word of God we see the image of Christ, and the image of Christ should be reflected in us (2 Co 3:18). To accumulate knowledge from the Bible, but then to ignore it or believe it irrelevant is foolish. GHS is anxiously waiting to work in our lives w/the truth of God's Word, which provides answers & assurance in adversities. It can take work, but the fruits are remarkable.

James 20

Feb 5, 17

Jas 1:19-25. Why is it important to study & apply God's Word? B/c it sanctifies us in the face of trials, saving our souls from destruction caused by worry, stress etc. To run the race we must lay aside sins (He 12:1) and have our thinking transformed by doctrine (Ro 12:1). Humility is needed to receive the Word (Ps 25:8f), that is—objectivity, authority orientation, & teachability. J makes a distinction b/w the inept bel who is limited to an academic understanding of the Word ("hearers only"), vs. the bel who applies & obeys the Word ("doers"), producing fruit as he endures thru adversity. Arrogance Skills: self-absorption, self-indulgence, self-justification, & self-delusion.

James 19

Jan 29, 17

Jas 1:19-21. James links the positional truth of v18 (regeneration) to experiential truth in v19 (how we must respond to adversity—the interpretive key to the book). During trials it is natural to want to talk or complain, but J commands us to be quick to pay attention to the Word of God, and hesitant to speak (Pr 10:19; 13:3). Slow to anger refers to emotional impulses (Eph 4:31; Col 3:8), including mental att. & verbal sins, which can devastate our spiritual lives & relationships. Before we can accept w/humility the doctrine in our souls—which is able to deliver (stage II) from temporal death—we need renounce our sinful tendencies, moving beyond confession.

James 18

Jan 22, 17

Jas 1:16-20. The new birth is an example of a "good & perfect gift." Regeneration is the only hope for man's deceitful heart (Je 17:9f; Ti 3:5). Paul's use of firstfruits (Ro 8:22f; 1 Co 15:20) compared to James—CA bels are the firstfruits of God's future glorified creation. 3 admonitions for behaving under adversity: quick to hear, slow to speak & slow to wrath. A willingness to listen to the Word of God is essential for enduring testing. Bels are to produce God's +R in their life; anger is counterproductive to this. 

James 17

Jan 15, 17

Jas 1:16-18. We are all our own worst enemy being led astray by our sin nature, deluding ourselves and seeking to blame others or God. The DVP response is to claim personal responsibility for temptation, recognizing our private lusts as the source. Contrary to causing us to sin, God is the generous and flawless giver of gifts. And although He designed the celestial bodies to undergo variations (the Father of lights), God's giving is w/o fluctuation—His gifts are always good & perfect.

James 16

Jan 8, 17

Jas 1:14-15. The LJC meant for us to have His joy thru hardships, not to be miserable. Desire (Gk. epithumia) is the mother of sin, but is not itself sin until united w/volition. Once you have made the decision to sin, mating lust & will, it brings forth temporal death (i.e. broken fellowship w/God which is restored thru confession). Categories of Death: Spiritual (Ro 5:12; Eph 2:1), Physical (Ro 8:38; 1 Cor 15:22; Phil 1:21), Second (Re 20:14), Temporal (Ro 8:6, 13), Positional (Ro 6:1-14), and Sexual (Ro 4:19).

James 15

Jan 8, 17

Jas 1:13-15. The DVP Response to Temptation (peirasmos in the subjective sense—meaning the internal inclination). James uses the trials of 1:2 (objective use of peirasmos), which are designed for our benefit, and commands that we not blame God for tempting us to sin b/c of the hardship. Our sin nature is the source of temptation, a seduction from within, never God who cannot be tempted by evil. We sin of our own choice, acting independently of God & in violation of His character. Homosexuality can be blamed on neither genetics, environment or God. Ga 5:16.

James 14

Dec 11, 16

Highlights from the 25th Anniv. Pre-Trib Study Group Conf. including the Times of the Gentiles, the necessity of a Literal-Historical-Grammatical Hermeneutic, the Inerrancy of Scripture, and Israel & God's Plan for the Future. Particular attention given to the presentation "One Minute after the Rapture": There will be rejoicing and renewal for the believer, but devastation and demonic deception for those who are left behind. 1 Th 4:13-17.

James 13

Dec 11, 16

Jas 1:12; 2 Co 5:10; Re 2:25f; 3:5,21- rewards for overcomers who remain steadfast. The JSC is not for sin, but will be a performance evaluation of how well each CA believer executed God's plan for his life. Crowns are potential and earned, not guaranteed. They include: Incorruptible (1 Co 9:25), Rejoicing (1 Th 2:19), Righteousness (2 Ti 4:8), Glory (1 Pe 5:4), and Life (Jas 1:12; Re 2:10). Those who are obedient through the testing, who demonstrate their love for the Lord by faithfully enduring and trusting in Him, once approved, are promised the Crown of Life. Jn 8:31; 14:15.

James 12

Dec 4, 16

Jas 1:12. In its objective sense, peirasmos (Gk) refers to the external trial or pressure (1:2,12); subjectively to the internal enticement ("tempted" of 1:13). The believer who successfully endures the testing, thereby proving his spiritual character, will in turn be approved (Gk. dokimos) at the JSC and receive reward. At this future evaluation we will be assessed as the Lord's servants according to our works, good or bad, determining our position in the Millennium. Ro 14:10-13; 1 Co 3:12-15; 9:24-27; 2 Co 5:10; 1 Jn 2:28f.

James 11

Nov 27, 16

Ps 100- Giving Thanks to God. Jas 1:12. Enduring adversities, while maintaining focus on the Lord, positions us to receive rewards. Love for God, as expressed thru the application of His Word, enables us to persevere. God blesses the believer, who successfully endures trials, w/an inner happiness based upon the immutable stability of doctrine. To realize this happiness we must transition to spiritual adulthood, obediently applying His Word while remaining under the pressure. 1 Co 10:13.

James 10

Nov 13, 16

Jas 1:9-11. As a divine response to testing both poor & rich believers alike are commanded to rejoice. The poor & lowly, because thru the adversity God is developing his character, and for his spiritual riches in Christ (Eph 1:3); and the rich in his reversal of fortune (humiliation) as the details of life disappear. God gives testing in order that both rich & poor might experience the spiritual peace, stability, and happiness of endurance & spiritual maturity.

James 9

Nov 6, 16

Communion; Jas 1:5-6. In praying for wisdom, it is imperative that we do so w/confidence. Either we operate on the basis of faith or we doubt that God will provide. The believer who doubts is unstable & will not have his prayers answered. Knowing God's promises is vital to spiritual growth & maturity; we cannot apply what we do not know (2 Pe 1:2-4). B/c the Lord is our Shepherd, there is nothing we lack; He is our Guide, Sustainer, Protector, and constant Companion. The Word of God restores & heals our soul (Ps 23:1-3).

James 8

Oct 30, 16

Reformation Day; Faith Rest Drill Procedure 1) Claim a Biblical promise to stabilize your soul, 2) Circulate the promise in your soul until it becomes more real than the problem, replacing the problem w/the promise, 3) Connect the promise to the problem & formulate a doctrinal rationale/ Essence of God rationales reviewed, 4) Come to a doctrinal conclusion so you can rest. Promises cited in the lesson: Ge 18:25; Jos 1:9; 1 Sa 17:47; Pr 3:5,6; Is 41:10; Lk 1:37; Ro 8:28, 31; Php 4:6; 1 Pe 5:7. God wants us to trust Him & believe His promises. God has the solution.

James 7

Oct 23, 16

Ps 5; Jas 1:5; Principles of Happiness & Prayer: Happiness must be based not on circumstances, people, or things, but on our relationship w/God and our application of Bible doctrine. Thinking grounded in the Word results in inner stability & tranquility even in great difficulty. Effective prayer is a potent weapon in combating adversity and should be the highest priority after learning Bible doctrine. Believers are commanded to devote themselves to this grace provision, opening the door to intimate communication w/the Father for confession, praise, thanksgiving & supplication. Ro 12:12; Phil 4:19; Col 4:2; 1 Th 5:17; Jas 4:2f

James 6

Oct 16, 16

Ps 142; Jas 1:4-5; Enduring adversity is designed to take us to a higher level of spiritual maturity. It depends not only on having a ready reservoir of Bible doctrine, but also the skill to know how to apply it (what James refers to as 'wisdom'). We are to be Christians that are not deficient in spiritual resources, but equanimous and strengthened to accomplish the work that God has planned for us. If we need help in applying doctrine or considering it joy, James commands we pray; God will assist us generously & graciously. Mt 6:25-33; Eph 4:32ff; Phil 4:19; Heb 4:16

James 5

Oct 9, 16

Jas 1:3; Why We Can Count It Joy: The Benefits & Purposes of Testing. Trials assay the quality of our faith (that is, what we believe-the Bible doctrine in our soul), providing the opportunity to apply what we have learned. Adversity serves as a supercharger to refine our application, purge impurities, build endurance & strengthen our faith. The Lord hand selects the testing we receive in order to move us forward on our advance to spiritual maturity.

James 4

Oct 2, 16

Communion; Jas 1:2; Consider It Nothing But Joy! Testing is either allowed or directed by God for our benefit, helping us to grow & prepare for more advanced challenges. Believers armed w/this knowledge can face unexpected and undeserved trials w/composure and tranquility, avoiding anger, self-pity or blaming others. Testing reveals our spiritual character and determines if we are ready to advance. 1 Pe 1:6f

James 3

Sep 25, 16

Jas 1:1-2; This profound & authoritative letter, more practical than it is theological, was written ~45 BC. James' dispersed Jewish Christian readers needed encouragement to persevere in the spiritual life while enduring great pressure. His succor came by way of command: Divinely administered testing must be considered beneficial & a joy, a mental attitude achieved through the doctrine resident in their soul.

James 2

Sep 18, 16

Authorship: James, the half-brother of Jesus, in the Davidic line; did not become a believer until after Jesus' resurrection; leading elder & pillar of the early church; bold & authoritative in his teaching, humble & dedicated in his service; martyred 62AD; Jude (author of Jd) & James were brothers; Mt 13:55; Jn 7:5; Ac 12:17; 1 Co 15:7; Ga 1:19, 2:9; Jud 1.

James 1

Sep 11, 16

The general epistle James contains a practical message for all Church Age believers living in the cosmic system, providing objectivity, orientation to life & comfort. Packed w/54 imperatives, James serves as a "how-to" guide for the Christian life. Swift to hear, slow to speak, and slow to wrath (1:19) encapsulates the book's outline. Its theme, perseverance in times of testing, was fitting for its Jewish Christian recipients undergoing persecution.