Application From The Rich Young Ruler

In my last blog post I provided an explanation of the encounter between the rich young ruler and Jesus in Matthew 19:16-30. In this post I am providing some applications that emerge from that passage.

• There is a strong emphasis in much of the New Testament upon the impact of true saving faith. The picture given is of entering the kingdom or belonging to the kingdom of heaven—i.e. living under the reign of God. This can only take place, as this passage reveals, by turning from our sins to Jesus, namely trusting in him to save us, trusting in him as our Lord, the only one who can and should direct us. This is glorious good news, namely that we can be saved, we can be part of God’s saving reign. There seems to be much wisdom to be found in calling people not merely to saving faith and forgiven sins, but calling them to a more full-orbed kingdom-shaped salvation and life. Such has a great power in helping us see whether or not we truly have trusted in and followed Jesus Christ. Mt. 19:16-30
• Following Jesus is also a very good way of talking about salvation. The kingdom terminology challenges us with whether or not we truly have exercised a saving faith in Jesus Christ and have seen a humble, repentant submission as a result. Following Jesus challenges with whether or not we have an ongoing trust in Jesus Christ that changes the direction of our life. Mt. 19:16-30
• Following Jesus includes repentance, faith, love, devotion, and a desire to honor him. Mt. 19:16-30 (esp. 21, 29)
• A good approach to gospel work is to challenge a person with whether or not they have changed direction (they are now following Jesus) and/or whether or not they have submitted to him as Lord (are part of the kingdom)—and these as a result of repentance and faith in Jesus Christ. Mt. 19:16-30
• “Eternal life” in some places has primarily a future-orientation. In other words, it deals with being able to experience the fully empowered and animated enjoyment of God, along with the reward of carrying out his glorious purposes in the fully redeemed earth, that is, the consummated kingdom of God. Mt. 19:16-30 (esp. 16)

• Such eternal life overlaps with having treasure in heaven, entering the kingdom of heaven (which is the same as entering the kingdom of God), and being saved. Mt. 19:16-30
• Only God is good and only God is the source of that which is truly good. That Jesus also is good has strong ramifications or who he is! Mt. 19:16-17
• If we love and desire to honor God, we will love Jesus the Messiah. If we love Jesus the Messiah, we will love others and will seek to help meet the various needs of these others we love. Mt. 19:16-30
• Wealth can be a stumbling block to true saving faith. Mt. 19:24
• Though no one can come to God for salvation in their own power, nevertheless, such a work is possible for God and in fact God does it!  Clearly, salvation is a work of God and not of man.  Mt. 19:24-26
• Reward is promised to those who by grace through faith follow Jesus—placing him first over all. Though the reward is primarily future, nevertheless, there is reward in this life as the Church family and resources replace lost family, houses, and lands. Compre Mt. 19:29 and Mk. 10:30.
• We see the strong and close connection between living for the glory of Jesus Christ, living for the glory of the gospel, and living for the kingdom of God. Compare Mt. 19:28; Mk. 10:29; and Lk. 18:29.
• There should be so much presence of humility and dependence upon Jesus Christ among Christ-followers so that they do not get jealous at the success or reward of others. Mt. 19:30

The Rich Young Ruler

There is much to be learned in the interaction between Jesus and the rich young ruler found in Matthew 19:16-30, yet it is often misunderstood. Because of this, I want to explain this passage. Then, in my following post, I will list some points of application.

This true story is found in a section of the Gospel in which Jesus is moving toward the cross (19:1). As he does this he foretells his death a third time (20:17-19), heals the blind (a sign he is Messiah and the kingdom has come), and also addresses how one enters the kingdom (19:13-15; 20:1-16, 20-28). On the latter he affirms that the kingdom is entered by those who respond by faith and repentance to the good news of the kingdom. The interaction with this young man must be understood in that light. When Jesus tells him, “Sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me,” he is calling him to a life of trusting in Jesus that results in becoming like him. He is not in any way calling him to earn his salvation by his own efforts.

Additionally, as this interaction unfolds we discover that several key clauses are virtually synonymous: “have eternal life” (16)= “you will have treasure in heaven” (21)= “enter the kingdom of heaven” (23)= “enter the kingdom of God” (24)= “can be saved” (25)= “will inherit eternal life”(29). One implication that arises from this is that being saved from one’s sins is necessary to be part of the kingdom. Since “who then can be saved?” (25) is found on the lips of the disciples, it shows that they understood that the discussion about having eternal life or entering the kingdom of God dealt with who can be saved. As the passage unfolds we find, then, how a person can be saved, that is, how they can be part of God’s kingdom.

As we discover in verse 16, what the young man wants to know from Jesus is what good work must he carry out in order to have eternal life?  Though most likely what the rich young ruler is asking is how he might inherit the future life of God’s new age, his new redeemed world (see also 21, 29), this does not mean that such “eternal life” has no bearing upon the present. The very fact that Jesus calls him to transformed behavior that can only arise by humble faith and repentance as the result of God’s sovereign grace shows there is a present reality. Also, the focus on kingdom life in this passage (23, 24) also suggests that the person who inherits eternal life has life presently. Life begets life, which begets more life!

When Jesus is asked, “Teacher, what good deed must I do to have eternal life and then responds in verse 17, “Why do you ask me about what is good? There is only one who is good,” the point is that only God is good and so when we grasp this, we will realize apart from him we cannot be good, nor can we find out what truly is good. This has ramifications for who Jesus is. If he truly is good, then it has something to say about his coming from the Father and being the source of goodness. For us to be good, we are absolutely dependent upon Jesus for this!

Next, Jesus says to him, “If you desire to enter unto eternal life, keep the commandments.” (17b) Again, this must be understood in light of the context, which establishes salvation is by God’s grace for the one who responds in faith and repentance.

When the man asks Jesus which commandments? (18a) Jesus responds by saying he needs to keep #’s 5-9 of the Ten and then adds one from outside of the Ten that elsewhere he says is the summation of these commandments, namely, “You shall love your neighbor” (18b-19). In the mind of Jesus if one is to love his neighbor, he must first love God and if one loves God, then he will love his neighbor (see Mt. 22:37-40; 1 John 4:8, 19-21). So, to tell the young man to love his neighbor in this specific a manner is also moving the young man to ask whether or not he loves God.

In Matthew alone the question of v. 20 is placed on the lips of the young man, “What do I still lack?” after he affirmed, “All these I have kept.” What is the one thing he lacks?  Jesus tells him in v. 21:  “If you desire to be perfect, go sell your possessions and give to the poor, and you will have treasure in heaven, and come, follow me.” If we read these exhortations in light of the entire book of Matthew, several conclusions emerge. First, having treasure in heaven is a result of serving and trusting in God (6:19-34).

Second, being perfect as the Father in heaven is perfect (synonymous with being holy, cf. 5:48) is something that in the context of the Sermon on the Mount cannot be achieved by one’s own efforts (cf. 5:3). It only comes about by trusting in the Father (7:7-11). So, how is the young man to carry out this great command?  It can only be done by faith.

Third, the reader must not miss that selling what this young man has, giving it to the poor, and coming to follow Jesus is all part of one command, a command by the way that is put on the par with the Ten Commandments and with the summary commandment of neighbor loving. Jesus is depicting himself as having the same authority God the Father has so that he can command this man about eternal life and he thus shows he is the good one, he is God!  The one thing that this young man lacks, then, is not merely selling what he has and giving to the poor, it is whether or not he will trust in Jesus and submit to him, which is depicted here by Matthew as the way to enter eternal life by trusting in God. This is none other than Jesus teaching that to trust in God the Father is to trust in him. It is true that helping the poor is an outgrowth of true salvation in Matthew (cf. 25:31-46), but the accent here is on trusting in and following the authority of Jesus—which should result in doing what he says (which would include helping the poor). As such, if the Lord wants him to sell all he has and give to the poor, he must. The fact that the young man did not do what Jesus tells him to do reveals that he is not truly trusting in God, he is not loving God truly, regardless of how lawful a life he has supposedly practiced.

It should not be missed that the reason given as to why the rich young ruler did not follow Jesus is that “he had great possessions” (22). The sense is that these possessions stood in the way of his trusting and following Jesus. This is why Jesus goes on to give the explanation he did in verses 23-24 that it is so hard for the rich to enter the kingdom of heaven. The reason is that there is a feeling of self-sufficiency in those riches, thinking that one does not need God, and so there can also end up being a love for such things that supersedes love for God.

The disciples are astonished at Jesus’ statement and so ask, “Who then can be saved?” (25) Behind this question may very well have been the thinking that riches are a sign of God’s blessing. And so, if such persons cannot be saved, then who can? Additionally, there may have also been the sense that everyone has some reliance on the physical and so a similar obstacle can be in all hearts. Either way, the disciples realized this meant that no one can come in his own power to God in faith for salvation.

When Jesus answers in v. 26 that with man this is impossible, but with God all things are possible, he is defining salvation as God’s gracious work. This is one more indication in this text that Jesus is not telling the man that salvation is either earned or kept by law keeping. At the same time, one who has come into the kingdom, who has responded to God in faith by responding to Jesus in faith, will obey God.

Peter’s response includes the following, “Behold, we ourselves left all things and we followed you.” This affirmation is designed to show that the disciples have seen their need for Jesus, have come to him, have repented and trusted in him, and, as a result, have lived out the kingdom life wherein they have sought first the kingdom and God’s righteousness. In other words, they followed Jesus where the rich young ruler did not. They did that which is required to have eternal life, to have treasure in heaven, to enter the kingdom. Based on this, Peter asks, “What, therefore, shall be to us?” Did Peter doubt after this interchange whether they were part of the kingdom and so wanted to reaffirm this?  Did he think the twelve deserved more in the way of reward?  Most likely in light of the preceding context, he wants to reaffirm that they truly are recipients of the kingdom promises.

Jesus answers by saying that “you, the ones who followed me…will sit upon twelve thrones judging the twelve tribes of Israel.” (28) The judging here is not the passing of legal sentence, which the Father has given only to the Son (John 5:22). It speaks of governing. Albert Barnes explains:

To judge, denotes rank, authority, power. The ancient judges of Israel were men of distinguished courage, patriotism, honour, and valour. Hence the word comes to denote, not so much an actual exercise of the power of passing judgment, as the honour attached to the office. And as earthly kings have those around them dignified with honours and office, counselors, and judges, so Christ says his apostles shall occupy the same relative station in the great day.[1]

So, Jesus promises the apostles they will have a prominent place next to him in the future kingdom (Mt. 20:20ff.) most likely because of the foundational role they have played in the New Testament Church (Eph. 2:20). Jesus says that the timing of this reward is “in the new world” (ESV). The word is palingenesia (lit. “birth again,” “new birth,” thus, re-creation). It is used only here and in Titus 3:5. In Greek literature it was used of the renewal of the world or of the restoration of a military leader (e.g. Cicero) to former rank after exile. Jews used it of the restoration of the nation after exile. The accompanying temporal clause, “when the Son of Man sits upon the throne of his glory,” locates this time in “the age to come” (Luke 18:30). It is when the earth will be renewed, renovated, re-created (cf. 2 Peter 3:10-13; Revelation 21-22). Jesus’ answer at this point certainly locates the reward in the future.

In addition to the apostles having a place of prominence and authority in the age to come, Jesus also promises in verses 29-30 that everyone (without exception) who has left behind family, houses, or land for the sake of my name (i.e. for the reputation of Jesus Christ—those who love him, trust in him, and want to make much of him), these will receive a hundredfold more in the way of reward over what they lost and also will receive eternal life. The deciding factor is whether or not one loves, trusts in, and follows Jesus, which will result in changed life. This change is, in context, by the sovereign grace of God. Yet, God rewards the very life he enables in us as a gift. 

Finally, in verse 30 Jesus concludes this teaching by focusing upon the grace of God when he says: “But many who are first will be last, and the last first”. It appears to me that this concludes this passage and introduces the one to follow.

The main thrust of 19:30, seen in light of the following explanatory parable in 20:1-16, is that true kingdom life calls forth a heart of humility. It is a humility that on the one hand acknowledges we do not earn eternal life, we do not save self by our own works. It is all of God’s grace. This is why some who are part of the kingdom, yet did not live as many years, can have equal or greater rewards. It is all God’s grace and dependent upon his providence. On the other hand, this humility does not become jealous at what God gives to a brother or sister. After all, it is his grace. When such jealously happens, it can lead to that very person experiencing a lesser reward than the one who came into the kingdom later. The way this relates to the rich young ruler is that he was focused upon his own merits and not upon the necessary grace of God through Jesus. What is more, he should have realized that to relinquish his so-called riches could lead to far greater riches. The way that this statement relates to the disciples is to remind them that there may come some after them who receive equal or greater reward and they are not to be jealous of this. Verse 30 shows that this passage and the following one are emphasizing God’s grace in salvation, but a grace that leads to good works.

---

[1] Barnes’ Notes On The New Testament, en loc.

Overview Of The Philippines Trip

As many of you know eight people (including myself) from our congregation just returned from a two week long missions trip to Davao City in the Philippines. We stayed with Alan and Delores Farlin, missionaries with Wycliffe Bible Translators, and friends for whom the Minden Evangelical Free Church is their home church. Here are the highlights of what God enabled us to do.

• Part of the team ministered two different times in an orphanage where Delores weekly serves. The extra bodies enabled more adult interaction for children who have very little of that. I was able to be on one of these trips and played basketball with some of the children.
• Part of the team ministered one day in a mental hospital. Similar to the orphanage, this was an opportunity to come alongside Delores and help her in a ministry she is involved in regularly and where God has made a very large difference through her.
• We spent a day going up into the mountains to take clothes and food to three churches whose buildings were damaged by the December typhoon. We also helped do some repair work on one of the buildings.
• Some of our team (including myself) worked one day on a school building that had been flooded as a result of the typhoon. We carried out bucket loads of mud. We did this in conjunction with some other missionaries as a way of strengthening their presence in this community—a presence that said to many people, “We love and care for you.”
• We spent two days working on a shelter for girls taken in off the street. The Christian And Missionary Alliance missionary who runs this ministry was so encouraged. Our work will be part of what enables this particular shelter to begin taking in girls off the street in greater numbers and to teach them about Jesus Christ.
• For one whole day we visited a community on the coast where people build their houses on stilts literally out over the sea. About one year ago a cement slab in their community gave way and fell into the water leaving a hole about 6 x 20 feet. Several of us spent the day carrying rebar, rock, and sand about 300 yards into the community where the repair needed to take place while the rest of the team put on a Bible School for the children. The young missionary (a fellow Hoosier by the way!) working with this community was so encouraged. He felt it was not only a boost to the church there, but also would provide a strong testimony to the majority of the people living around them that are not Christians. He believed the work would have a significant impact on the spread of the gospel.
• I had the privilege of preaching in the English service of the Farlins’ church on our second Sunday. I gave an overview of James’ message in James 3-4 that provides an “antidote to division within the church”. I also had the joy of baptizing the Farlin’s daughter, Angela. Alan and Delores, by the way, were very encouraged to see their American and Filipino Church families coming together in such great harmony. We found great joy in seeing what the Lord continually does through them!
• We also met many wonderful people and made some connections that I believe will have lasting long-term impact for world missions. Some of these include: Hamir (a follower of Christ who trains others how to share the story of Jesus Christ); Brian and Patty (Conservative Baptist missionaries who just moved to the Philippines); Paul Barner, the CMA missionary who runs homes for street children and also a school for the same children; and the Davao Bible Community Church, along with their wonderful staff. We also began talking to the Farlins about ways to utilize them in the states once they retire to recruit, teach, and send missionaries into the field. We also picked up some ideas on how we can stand with and support the Farlins (especially the medical and mercy ministries of Delores) in more specific ways for their remaining time there.
• Finally, God gave wonderful opportunities to share the gospel of Jesus Christ with people while on the way to and from the Philippines—including a man from Nebraska who was headed to the Philippines to marry a Filipino woman and also an attorney from Los Angeles (I had a three hour long conversation with him as we flew from Manilla to Tokyo).

 All-in-all, this was a very fruitful trip. I want to thank all of you who prayed for us and also those who supported us to go. We were truly blessed to be in this wonderful country and to meet so many great people, learned a great deal from the Farlins and others, and were very humbled for the ways that God chose to work through us. Only eternity will reveal just what God did in these two weeks. I can’t wait to find out and to praise him for it all!

Seven Reasons For Trials

Recently I have been reading through a very helpful book titled A Puritan Theology: Doctrine For Life, by Joel R. Beeke and Mark Jones. Part of what motivated me to purchase the book is that God has used the Puritans and their writings to grow me through the years. Their Bible-soaked, God-centered, Christ-exalting, Spirit-empowered, practical approach to pastoral ministry has been a breath of fresh air.

One of the chapters in this book addresses “the Puritans on Providence”. In other words, what did these 16^th-17^th century British pastors and writers believe on God’s most holy, wise, and powerful preserving and governing his creatures and all their actions?[1]  As they address the topic of trials in life, they list seven reasons for trials that Puritan pastor, Thomas Boston, listed in his book The Crook In The Lot.

Consider Boston’s list as a guide for how you approach the difficult things God brings your way:[2]

1. “To prove your spiritual state as a hypocrite or genuine believer.” (James 1:12)

2. “To stir you to obedience, wean you from this world, and set your eyes on heaven.” Romans 5:3-5; 8:18f.; 2 Cor. 4:17-18; 1 Peter 1:6-8

3. “To convict you of sin.” Ps. 119:67

4. “To correct or punish you for sin.” Ps. 119:67; Prov. 3:11-12; Heb. 12:5-6

5. “To prevent you from committing sin.” 2 Cor. 12:7

6. “To reveal latent sin deep in your heart.” Ps. 119:67

7. “To awaken you from laziness so that you exercise yourself in grace.” 2 Cor. 12:9

---

[1] Though Puritanism spans beyond these centuries and even into New England, this is the period from which Beeke and Jones primarily draw their material. They do occasionally move out of that period and even into New England (e.g. Jonathan Edwards). The definition of God’s providence given here is from answer #11 in the Westminster Shorter Catechism, a 17^th century Puritan tool.

[2] I have supplied the scriptural texts myself. This is by no means an exhaustive list, but does start us down the road of thinking about why God allows hard things to come our way. Other purposes would include: To help us help others in hard times (2 Cor. 1:3-7); to grow our faith and teach us that we can trust in God who raises the dead and so he can deal with whatever we face (2 Cor. 1:9; 1 Pt. 1:6-8); and to exalt the glory and power of Christ in us (2 Cor. 12:9).

Blessed Assurance

In last week’s post I wrote about the importance of stout God-centered theology being taught by theologically-grounded leaders so that all-out division within a church can be prevented. This week I provide an example of how this works from one of America’s most well-known hymn writers, Fanny Crosby. To understand how her biography illustrates the prevention of soured and severed relationships, we must not forget that conflict is often the outworking of our anger and bitterness in response to hurts and disappointments.

The following account of Crosby comes from the Aurora, Nebraska E. Free Church pastor, Vance Christie, in his book Women Of Faith And Courage (Christian Focus, 2011), pages 67-69. Read this and consider just how gloriously Crosby proves the point.

When John and Mercy Crosby’s daughter, Frances Jane, was just six weeks old, she developed an inflammation of the eyes as the result of a cold. The regular doctor of their community of Southeast in Putnam County, New York, was away at the time. Another man, who claimed to be a doctor but apparently was more of a quack, offered to treat the infant’s eyes. He put a hot poultice over her eyes, insisting it would draw out the infection. Instead, it all but destroyed the child’s sight. When the Crosbys accused the man, whose name has not been preserved, of blinding their baby, he fled Southeast, never to be heart from again.

To the end of her long life, which stretched out for some ninety-five years, Fanny Crosby was able to see only bright light and vivid colors, and those but faintly. Other than that she was totally blind, being unable to see distinct details or even indistinct shapes. But this seeming tragedy led to her developing an overcoming spirit, an incredibly retentive mind and an exceptional poetic gift, all of which played into her becoming the world’s foremost hymnwriter of her generation. As result, she wrote toward the end of her life of the accident that took her sight and the individual who was responsible for it: “But I have not for a moment, in more than eighty-five years, felt a spark of resentment against him because I have always believed from my youth to this very moment that the good Lord, in His infinite mercy, by this means consecrated me to the work that I am still permitted to do. When I remember His mercy and lovingkindness; when I have been blessed above the common lot of mortals; and when happiness has touched the deep places of my soul,--how can I [complain]?”

Vance goes on to write one page later of the family’s church during Fanny’s early years:  “Every Sunday the family walked or rode a mile and a half to the Southeast Church, a Presbyterian meetinghouse…. There parishioners were nurtured on the substantive Calvinistic teaching of the Puritans, doctrine to which the Crosbys adhered.”

Is it any wonder that this godly woman found “blessed assurance” (the title of one of her best-known hymns) in the providence of God, even though it meant her life-long blindness? It is this kind of faith that produces love and forgiveness, not bitterness, wrath, anger, clamor, slander, and malice—all of which divide one person from another and can eventually split a whole congregation.

So, pursue rich, God-centered Bible teaching, reading, and theology—not only for your benefit and joy, but also for the health of the body of Christ!

The Antidote To Division

While studying the book of James recently I was reminded just how much this book fits tightly together in its thought-flow from beginning to end. The "gossip" on the book is that it is a collection of almost unrelated topics strewn together. It is just not so!

What particularly grabbed my interest was the very logical teaching the half-brother of Jesus provided in chapters 3-4 that forms something of an antidote to all-out church division. This remedy consists of the following eight necessities. As we make our way through these two chapters, I will provide an outline with brief comments made, accompanied by the biblical text.

1. The prevention of all-out church division is advanced by mature, theologically sound leaders. 3:1-2a

James warns his readers that they should not be too quick or careless in their thoughts about putting themselves forward as a teacher in the church. After all, they will undergo a stricter judgment because of their influence and we stumble in so many ways, not the least of which is how we use our mouths. What the apostle is advocating here, in context, is to have leaders who know the Bible, are careful to teach it, are careful to guide the saints in how we should use our mouth and approach conflict, and who seek to practice these principles themselves. James writes:

 Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness. ² For we all stumble in many ways.

2. The prevention of all-out church division is advanced by acknowledging the destruction that can take place by the careless use of the tongue that expresses the bitterness of the heart. 2b-5

It is so easy to stumble, to sin in how we talk. The words we speak and that come from what is in our heart (see Matthew 15:18) may seem insignificant and small, but they can cause great destruction. Don’t take our words and how we treat others lightly!  Here is how James words it:

And if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body. ³ If we put bits into the mouths of horses so that they obey us, we guide their whole bodies as well. ⁴ Look at the ships also: though they are so large and are driven by strong winds, they are guided by a very small rudder wherever the will of the pilot directs. ⁵ So also the tongue is a small member, yet it boasts of great things. How great a forest is set ablaze by such a small fire!

3. The prevention of all-out church division is advanced by admitting the tongue cannot be tamed merely by self-effort. It takes God’s grace. 3:6-12

Since the tongue is an indicator of our heart and since we cannot change our heart by our own effort, we should not be surprised to discover James has little confidence that man can reform his speech apart from the application of the work of Jesus Christ to the man by the Spirit of God. Yet, once such change has taken place, we need also to acknowledge just how inconsistent it is for us to use for harm the same tongue we use to praise God!  James does not mince his words:

⁶ And the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life, and set on fire by hell. ⁷ For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by mankind, ⁸ but no human being can tame the tongue. It is a restless evil, full of deadly poison. ⁹ With it we bless our Lord and Father, and with it we curse people who are made in the likeness of God. ¹⁰ From the same mouth come blessing and cursing. My brothers, these things ought not to be so. ¹¹ Does a spring pour forth from the same opening both fresh and salt water? ¹² Can a fig tree, my brothers, bear olives, or a grapevine produce figs? Neither can a salt pond yield fresh water.

4. The prevention of all-out church division is advanced by the awareness that true skill for godliness is marked by a changed life that comes from God, not self. 3:13-18

James drives home the divine source of true change that he introduced in verses 6-12 and adds that the truly wise person will display a much different behavior than the one who is self-dependent. Don’t miss what he teaches:

¹³ Who is wise and understanding among you? By his good conduct let him show his works in the meekness of wisdom. ¹⁴ But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. ¹⁵ This is not the wisdom that comes down from above, but is earthly, unspiritual, demonic. ¹⁶ For where jealousy and selfish ambition exist, there will be disorder and every vile practice. ¹⁷ But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere. ¹⁸ And a harvest of righteousness is sown in peace by those who make peace.

5. The prevention of all-out church division is advanced by not ignoring the cause of our divisions: sinful desires fueled by idolatry. 4:1-4

James understands that when persons have things or people other than the true God that function as their gods, such objects of worship will produce sinful desires that include a willingness to fight and hurt others to protect our gods when we believe they are being attacked. At the heart, then, of preventing all-out church division is to become a people who are very God-centered and focused. Hear what James says:

4 What causes quarrels and what causes fights among you? Is it not this, that your passions are at war within you? ² You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel. You do not have, because you do not ask. ³ You ask and do not receive, because you ask wrongly, to spend it on your passions. ⁴ You adulterous people! Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God.

6. The prevention of all-out church division is advanced by the conviction that God truly wants to reign over our spirit (the essence of who we are), he thus blesses those who humbly submit to him in faith, and so we must humbly submit to God. 4:5-10

Those who are humbling themselves before God, trusting in him, and carefully listening to him so as to please their savior are less-likely to lash out in anger and bitterness toward others to hurt them. James teaches a very important biblical principle here: Biblical love for others is impossible apart from strong trust in God that gives us the freedom and protection to love in radical ways, even when hard.

⁵ Or do you suppose it is to no purpose that the Scripture says, “He yearns jealously over the spirit that he has made to dwell in us”? ⁶ But he gives more grace. Therefore it says, “God opposes the proud, but gives grace to the humble.” ⁷ Submit yourselves therefore to God. Resist the devil, and he will flee from you. ⁸ Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded. ⁹ Be wretched and mourn and weep. Let your laughter be turned to mourning and your joy to gloom. ¹⁰ Humble yourselves before the Lord, and he will exalt you.

7. The prevention of all-out church division is advanced by humble Christians who, in their submission before God, realize how important it is to love their brother and not hurt him. 4:11-12

Apart from the above principles most will want to make exceptions to what James teaches here. Yet, for the person who has strong trust in a strong God and his sovereignty, they know that even when it is hard, what James teaches here is still very important—and is doable by the grace of Christ in them. Don’t ignore these words:

¹¹ Do not speak evil against one another, brothers. The one who speaks against a brother or judges his brother, speaks evil against the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. ¹² There is only one lawgiver and judge, he who is able to save and to destroy. But who are you to judge your neighbor?

8. The prevention of all-out church division is advanced, therefore, by saints who have a strong faith in the providence of God. 4:13-17

Though this teaching by James also serves as a transition into chapter 5, I also believe it concludes his teaching in chapters 3-4. One of the reasons James introduces the subject of resting upon God’s holy and wise preserving and governing his creatures and all their actions (his works of providence) is that these are the people most likely to trust in God in hard situations and, as a result to submit to him, even when other people are hard to love. What is more, such people are more likely to want the things God wants and so not to be driven by sinful desires that divide and destroy. I know of no other passage of the Bible that so clearly demonstrates why a church needs strong God-centered, gospel-focused theology, taught by teachers who will boldly proclaim it than James 3-4. Christian, delight in how James concludes this teaching and pray that this outlook will be the one you see in this congregation. It is the antidote to division!

¹³ Come now, you who say, “Today or tomorrow we will go into such and such a town and spend a year there and trade and make a profit”— ¹⁴ yet you do not know what tomorrow will bring. What is your life? For you are a mist that appears for a little time and then vanishes. ¹⁵ Instead you ought to say, “If the Lord wills, we will live and do this or that.” ¹⁶ As it is, you boast in your arrogance. All such boasting is evil. ¹⁷ So whoever knows the right thing to do and fails to do it, for him it is sin.

The Antidote

Sunday we sang the song, “Christ The Solid Rock,” which has the following lyrics:

“My hope is built on nothing less
Than Jesus' blood and righteousness;
I dare not trust the sweetest frame,
But wholly lean on Jesus' name.”

This song captures the message of Colossians, namely, the good news that Jesus Christ saves and grows sinners should lead us to trust in Him alone for salvation and growth. This glorious news is the antidote to how most people (including many professing Christians) approach the Son of God:

“My hope is built on something less

Than Jesus’ blood and righteousness;

I trust my skills, I trust my fame,

And maybe sometimes Jesus’ name.”

(Taken from Tim Chester, Steve Timmis, Total Church)

May you and I gladly swallow the antidote to the poison of self-justifying, self-saving religion.