Milo

Matthew

INTRODUCTION
The Gospel of Matthew launches the New Testament with a triumphant shout. The Messiah promised in the Old Testament has come! He is Jesus of Nazareth, whose death and resurrection offers forgiveness to all.
The hunger of the early church to know about the Lord led to the drawing of four portraits of Jesus by four different writers. This one is by Matthew, one of Christ’s own disciples, who probably wrote before A.D. 70. Matthew quoted frequently from the Old Testament to show that Jesus is the Messiah promised there. Among his reports of what Jesus did, Matthew wove summaries of what Jesus taught: about God’s kingdom (Matt. 5–7), about discipleship (Matt. 10), about God’s plan (Matt. 13), about spiritual greatness (Matt. 18–20), about the future (Matt. 24–25).
Perhaps the greatest contribution of Matthew is to help us see Jesus as a Servant-King, and to help us sense our own calling to a servanthood like His. Reading this book we understand why Matthew was the Gospel most quoted by Christian writers of the first three centuries of our era.

OUTLINE OF CONTENTS
I.
The Lineage of the King
Matt. 1–2
II.
The Purposes of the King
Matt. 3–7
III.
The Authority of the King
Matt. 8–15
IV.
The Servant Attitude of the King
Matt. 16–20
V.
The Suffering of the King
Matt. 21–27
VI.
The Resurrection of the King
Matt. 28

LINEAGE OF THE KING
Matthew 1–2

“Where is the One who has been bornKing of the Jews? We saw His star inthe east, and have come to worship Him” (Matt. 2:2).

Matthew invites us to look beyond the scenes of history’s most crucial birth. What he shows us is that Jesus had His origins in God’s eternal plan, and that the Babe of Bethlehem embodies that plan’s fulfillment.

Overview
Jesus’ genealogy established His descent from Abraham and David (1:1–17). His virgin birth fulfilled Isaiah’s prophecy (vv. 18–25). Other events (2:1–23) prove that Jesus is indeed the Messiah predicted by the Old Testament prophets.

Understanding the Text
“A record of the genealogy of Jesus Christ the Son of David, the Son of Abraham” Matt. 1:1. The Greek phrase, “a record of the genealogy,” is found in the Septuagint only in Genesis 1 and 5. This indicates Matthew intended this phrase to mean “record of the origins.” Thus the first verse launches us immediately into the central issue of the New Testament. Who is Jesus? What is His role in God’s plan, and in our lives?
Matthew’s answer is given in this two-chapter introduction, which demonstrates that Jesus is the “Anointed One” predicted in the Old Testament. That term, “Messiah” in Old Testament Hebrew and “Christ” in New Testament Greek, is Jesus’ title. It means that He is the One through whom all God’s promises will be fulfilled.
As the “Son of David” Jesus fulfilled the promise God gave David that a descendant of his would sit on Israel’s throne, and rule a universal kingdom (cf. 2 Sam. 7:12–16; Isa. 9:6–7). Additional quotes from the prophets in these two chapters are from Old Testament passages that underline the theme of Messiah’s rule (Jer. 23; Hosea 11; Micah 5). (See DEVOTIONAL.)
As “Son of Abraham” Jesus fulfilled the promise given the father of the Jewish race. He is the “Seed,” through whom the entire human race would be blessed (Gen. 12:1–3; cf. Gal. 3:16).
Thus Matthew’s very first words alert us. Jesus is the focus of all Scripture. He is the essence—the substance and the spirit of its message. He is both Lord and Saviour. Our response to Jesus determines our destiny.

“The father of” Matt. 1:2–17. Like other ancient genealogies, this one is organized to accomplish a specific purpose. While it is stylized, and does not include every ancestor, it is rooted in historical information that was available to Matthew in Old Testament documents and genealogical records maintained at the Jerusalem temple.
Even as late as theA.D 90s, after the temple had been destroyed, when the Emperor Domitian ordered all descendants of David killed, the remaining few were located by referring to Jewish genealogical records.
The church historian Eusebius tells us that when the last two appeared before the Emperor, he looked at their calloused hands and let them live. What threat could mere farmers offer, whatever their line?
How fascinating. Jesus, born of poor parents, growing up in obscurity, working with His hands at the carpenter’s trade, would likely have made just as slight an impression on the Roman ruler.
How difficult for us to judge greatness and humility if we look only at outward appearances. Jesus, the Son of God, the destined Ruler of the universe, King of an eternal kingdom, lived the most humble of lives, and died the most abject of deaths. As we read on in this Gospel we will see it over and over again. Jesus was a King, but a Servant-King. And as our King, Jesus calls us to a servant lifestyle like His own.

“Whose mother was Rahab” Matt. 1:5. Hebrew genealogies characteristically mentioned only male ancestors. Matthew departed from this pattern, and included four women, three of whom were Gentiles, and the fourth of whom he noted had been married to a Gentile (Bathsheba, who “had been Uriah’s [a Hittite’s] wife”). Furthermore, with the exception of Ruth, the women were hardly models of morality! Tamar, Rahab, and Bathsheba had all engaged in adultery, even though by the first century they were highly regarded by the Jewish people.
What point was Matthew making? We can perhaps suggest several. Perhaps Matthew was telling us that in the new era Christ introduced, women would have an increasingly important role alongside men. Very possibly Matthew was reminding us that Jesus has come to be the Saviour of the world, not just of the Jewish people. God introduced Gentile blood into the Saviour’s line as a grand reminder that He values every human life, and sent His Son to redeem us all. And, perhaps, these particular women are there to remind us that human flaws do not cut us off from being recipients of God’s grace. In fact, it is our flaws that led God to send His Son, that in a single grand redemptive act Jesus might cleanse not only our sins, but also those of the generations that preceded His birth.

“Joseph her husband was a righteous man” Matt. 1:18–25. Joseph is one of the most admirable characters in Scripture. Following Jewish custom, he had sealed the betrothal contract that was the first but binding stage in marriage. Many assume that Joseph was an older man, and that after the betrothal Mary stayed with her parents until she was old enough to conclude the marriage and move into Joseph’s home. When Joseph learned that Mary was pregnant, he showed unusual compassion. Despite his feelings of hurt and betrayal, he “did not want to expose her to public disgrace.”
Explaining this, Matthew called Joseph a “righteous” man. Why, in view of the fact that the Law’s penalty for adultery is stoning, would this suggest righteousness? Some might feel it would have been more “righteous” to demand Mary be punished to the full extent of the Law!
The answer lies in the fact that “righteousness” in the Old Testament is conformity to God’s heart as well as His Law. Even Saul realized that grace better displays righteousness than strict legality, for he once cried out to David, “You are more righteous than I. . . . You have treated me well, but I have treated you badly” (1 Sam. 24:17). Joseph took this principle to heart, and though he thought Mary had treated him badly, he determined to treat her well. Thus in a spiritual sense as well as the physical, Joseph was truly a “son of David” (Matt. 1:20).
The New Testament tells us little about Joseph beyond this. But how much these few words convey. He was a man like his ancestor, who had a heart for God and deep compassion for others. No matter how little known beyond our circle of family and friends you or I may be, we are spiritually great if Matthew’s word about Joseph is true of us as well.

“The virgin will be with child” Matt. 1:20–25. The Hebrew term ’almah means “young woman,” and while it is typically used of young unmarried women, it lacks the technical force of “virgin.” However, there is no question about the Greek word Matthew chose here: parthenos. This is a young woman who has never had sexual relations with a man.
When the angel that appeared to Joseph in a dream quoted Isaiah 7:14 he definitively interpreted the prophet’s meaning: it was Mary (a virgin) who bore Jesus as her Son.
The message, that Mary was pregnant by the Holy Spirit, was accepted by Joseph, as it has been by Christians throughout history. The name, “Immanuel,” explains the implications. The Child conceived by the Holy Spirit is Himself God: God, come to be “with us,” not simply as a presence, but as one of us. Why the name “Jesus”? The name means “deliverer” or “saviour,” and expresses the purpose of His coming. God became one of us in order to “save His people from their sins.”
Some who claim to be Christians do deny the Virgin Birth. Yet if Jesus was not both God and man, united through a miracle in Mary’s womb, He was merely a man. And no mere man, doomed to struggle with his own sins, would be free to save us from ours. Without the Virgin Birth there is no biblical Christianity. With it, our destiny is secure. For with it, the Jesus on whom we rely is God, and as God He guarantees the salvation He won for us on Calvary.

“Where is the One who has been born King of the Jews?” Matt. 2:1–8 The familiar story of the magi, a name given a philosopher class in Persia, is told in order to further define who Jesus is. Alerted by the appearance of an unusual star, the magi traveled to Judea to honor One born to be King. Their arrival caused consternation, and Herod demanded to know where such a Person might be born. The answer was found in Micah 5:2: the promised Ruler was to be born in Bethlehem.
Herod’s claim that if the Child were identified he would “go and worship Him” was a revealing lie! It was a lie, because the aging Herod, destined to live only a few more months, intended to kill the Infant. The determined king, who had ordered the execution of his own sons when he thought they threatened his throne, could not bear the thought of anyone but him ruling his domain. The phrase “go and worship” was revealing, because the word “worship” helps us realize that scholarly Jews in the first century understood the Old Testament to teach that the Messiah would be God as well as man (cf. Micah 5:4).
It’s never enough to know who Jesus is. Those who acknowledge His supernatural birth, but fail to commit themselves to Him as Saviour, are very like Herod. They too are unwilling to acknowledge Jesus’ right to the throne—this time the throne of their lives. Yet because of who Jesus is, we are to gladly bow, worshiping and welcoming Him, not only as Saviour but also as our Lord.

“They were overjoyed” Matt. 2:9–12. The magi serve as a positive model of response to Jesus, even as Herod serves as a negative model. These foreign visitors came joyfully to the house where the little family lived. There they worshiped the Babe, and “opened their treasures and presented Him with gifts.”
The gifts recorded are the traditional gifts given to royalty-gold, incense, and myrrh. More significant, however, is the pattern we see here. They worshiped Jesus. They then opened their treasures. And then presented Him with gifts.
Too often we human beings worship our treasures. Money, or the things money can buy, become the focus of our lives. When we worship wealth we have no room for Jesus, or for others. We hug our treasures close to us, unwilling to part with them for any cause.
Worshiping Jesus frees us from materialism. Our “treasures” lose their grip on our hearts, and as we discover the joy of serving Christ, we willingly present our material treasures to Him as gifts.

“Take the Child and His mother and escape to Egypt” Matt. 2:13–17. Though the wise men never returned to direct the demented Herod to Jesus, Herod determined to see Him killed. To be sure he destroyed one Child, Herod ordered all male children under two in the neighborhood of Bethlehem killed.
The act underlines the cruelty of Herod, and also the futility of such cruelty. God had spoken to Joseph again in a dream and, no doubt using the gifts brought by the magi to finance the journey, Mary and Joseph escaped with the Christ Child to Egypt.
Matthew quoted here from Jeremiah 31:15, picturing the anguish of those who lost their children in Herod’s purge. Yet Matthew 2:16–17 reminds us of a great truth. Even as the people of Jeremiah’s day were told that after their suffering “they will return from the land of the enemy,” so through the cross the infants who died will live again. “So,” the Lord declared through Jeremiah, “there is hope for your future.”
Jesus did live to die for us. Because of Him, even when we suffer painful tragedies, we too have hope for our future.

“He went and lived in a town called Nazareth” Matt. 2:19–23. After Herod died, an angel directed Joseph to return. The family settled in Nazareth, in Galilee, and there Jesus grew up and began His ministry.
This is the third occasion on which Joseph is given guidance by an angel appearing to him in a dream. How responsive Joseph was to the Lord. In each case the text says that “when he woke up” Joseph did what the angel of the Lord commanded. In verse 14 we read that “he got up, took the Child and His mother during the night and left for Egypt.” Joseph was not only willing to obey, he did so without hesitation.
Mary is rightly honored as the mother of Jesus. She was a special young woman, highly honored by God. Yet what a human surrogate father Jesus had in Joseph! He was truly a special man, and his obedience was highly honoring to God. May you and I honor Him as much, and as well, by our readiness to obey.

DEVOTIONAL
Behold Your King
(Matt. 1:18–2:6)
Babies are cute. They are not supposed to inspire awe.
Perhaps that’s one reason why people find it so easy to trivialize Christmas. Baby Jesus, lying helpless in the manger, can be viewed with mild affection. Folks can smile down at Him, and then move on to the real business of the season-shopping, vacation, being with the family, sending cards that say “holiday greetings” and so are unlikely to offend with an overly religious message.
Despite what people may assume, Matthew wasn’t interested in having us meet “Baby Jesus.” We know, because over and over this Gospel writer quoted from the Old Testament. And the passages he selected and applied directly to Christ are passages that insist we see not an Infant but a King; not a Babe, but the Master of the universe.
Who is Jesus to Matthew? Matthew 1:23 identifies Him with a virgin-born Child predicted by Isaiah. What did Isaiah say about Him? He is “Immanuel,” a name that in Hebrew means “With Us Is GOD!” Look at the Babe in the manger, not with mild affection, but in awe. For in this Child all the glory of God shines through.
Matthew also quoted from Micah 5, which predicted the birth in Bethlehem of a Ruler who would be the Shepherd of God’s people Israel. Looking in Micah, we discover that “He will stand and shepherd His flock in the strength of the LORD.” In fact, “in the majesty of the name of the LORD His God.” His people will be secure, for His greatness will “reach to the ends of the earth.” Why not, when His strength is the strength of God, and His majesty the name of the Lord, which He bears!
And when Christmas comes again, don’t be concerned if the Supreme Court rules against local government displays of creche and cradle. The plastic replicas, however cute, hardly represent the King of kings.
To catch the spirit of Christmas, read again Matthew’s account—and the prophecies he quotes. And then bow down in awe.

Personal Application
The Christ we need to keep in Christmas is not the Babe so much as the King of kings.

Quotable
“Napoleon was right when he said, ’I know men, and I tell you, Jesus is more than a man. Comparison is impossible between Him and any other human being who ever lived, because He was the Son of God.’ Emerson was right when he replied to those who asked him why he did not include Jesus among his Representative Men, ’Jesus was not just a man.’ Arnold Toynbee was right when he said, ’As we stand and gaze with our eyes fixed upon the farther shore a simple figure rises from the flood and straightway fills the whole horizon of history. There is the Savior.’ “—Billy Graham

PROSPECTS OF FAITH
James 4–5

“Be patient, then, brothers, until the Lord’s coming” (James 5:7).

Patience and prayer are resources that make present sufferings bearable.

Overview
Motives and attitudes affect prayer (4:1–6). Humility (vv. 7–10), nonjudgmentalism (vv. 11–12), and trust (vv. 13–17) in the face of injustice (5:1–6) are fitting for believers, as are patience (vv. 7–11) and simple honesty (v. 12). Till Jesus comes we have prayer (vv. 13–18), and each other (vv. 19–20).

Understanding the Text
“What causes fights and quarrels?” James 4:1–4 It’s easy to blame circumstances and other people for conflicts. Sometimes others really are to blame: some folks are simply hostile, always looking for a chance to harm or to fight. But the first place to look when we feel hostility is within ourselves.
James’ point is that we become hostile and quarrel with others when they seem a threat to something we want. You’re more likely to fight with a rival for that promotion you want than with another coworker. Jealousy of another person will color the way you act toward them, and how you interpret their actions.
There’s not much you or I can do if another person is determined to be hostile. But there’s a lot we can do when we locate the reason for strife within ourselves. First, we can examine our motives, to see if they are in harmony with godliness. Second, we can determine not to use sinful means to reach even a good goal. Third, we can pray for the person(s) with whom we have problems, asking God to help them—and to help us care about them.
Finally, we can commit ourselves to the Lord, asking Him to give not what we want, but what we need.

“Friendship with the world is hatred toward God” James 4:4. Here as in John, the “world” (kosmos) is sinful human culture, with its complex web of motives, desires, and perceptions that are focused selfishly on life in the present universe. James says that we can’t develop an affinity for the world’s outlook on life and expect to stay friends with God, whose outlook is entirely different.
The warning reflects something James just said about prayer. Often our prayers go unanswered “because you ask with wrong motives, that you may spend what you get on your pleasures” (v. 3). It’s not that God begrudges us a good time, or relaxation. But a self-centered attitude, in which a desire for personal gratification shoves concern for God and others aside, will not stimulate prayers that God is willing to answer.
This world isn’t a toy shop. And God isn’t an indulgent daddy who buys us anything we want. Especially when the toys that worldly people clamor for are hateful to God!

“God opposes the proud but gives grace to the humble” James 4:5–6. “Envy” is a bitter feeling aroused by another’s possession of something we want, whether wealth, popularity, or success. James warns us that “the [human] spirit he caused to live in us tends toward envy.” All those desires that battle in us and cause “fights and quarrels” are rooted in fallen human nature itself. Don’t be surprised if you find yourself oriented to the world that is God’s enemy!
But verse 4 emphasizes “chooses.” Desire in itself is not sin. Sin is a choice motivated by the desire. How wonderful that God “gives us more grace,” and so enables us to overcome our natural tendencies. And how important to humble ourselves before Him, and ask for that grace.

“Who are you to judge your neighbor?” James 4:11–12 James has called on us to live humble lives. Now he goes on to illustrate it. A person who is quick to judge another’s actions is not humble. He or she has clambered up on the Judge’s bench, grabbed God’s gavel, and pushed Him aside. There is only one Lawgiver and Judge. Remember that when you feel tempted to judge others. You and I aren’t on the bench. We’re standing before the bar, beside the very person whose case we’ve arrogantly determined to try!

“You are a mist that appears for a little while and then vanishes” James 4:13–17. The old school teacher always closed her letters to ex-students with “d.v.” Finally one asked her what the initials meant. The answer was, “dio volente”-if God wills.
That’s what James was saying here. Be sure to add d.v. to every plan you make, every intention you express. Arrogance looks ahead and assumes that the future is secure; that the business will prosper, that the body will remain healthy, that loved ones will always be there. The humble person lives with an awareness of man’s frailty, and d.v. is the postscript wisely added to every plan.

“Your gold and silver are corroded” James 5:1–6. This powerful condemnation of rich exploiters of the poor seems almost out of place. Yet those who trust in riches, and who trample on the rights of others to pile up wealth, are the antithesis of the humble persons God calls on believers to become. These rich men epitomize the world system which James says is hostile to God. They value material things, which have no lasting worth. And they disdain human beings, whom God says have ultimate value. Their life on earth, which is one of “luxury and self-indulgence,” serves only to prepare them for the “day of slaughter” (divine judgment).
Don’t envy the rich and famous. They’ve got it much harder than you and I!

“The farmer waits for the land to yield its valuable crop” James 5:7. Humility does not pay immediate dividends. James was realistic about it. We might as well be realistic too. If you want to get ahead in this world, maybe the “fight and quarrel” approach will work better.
But Christians are like farmers. We plant in this life. And we expect to harvest in the next. And like farmers, the only thing we can do till harvesttime comes is to wait. Hopefully, with patience.

“The Lord’s coming is near” James 5:8–11. To help us develop patience James said two things. First, “the Lord’s coming is near.” The wait won’t be as long as it sometimes seems. And second, look back in Scripture for examples of those who bore suffering patiently, and in the end were more than repaid by God. You and I will be richly repaid too.

“Call the elders of the church to pray over him” James 5:13–18. The Old Testament tells of one king of Judah who became ill and died, in part because he relied “only” on physicians.
The particular word used of “oil” here indicates that James did recommend a medicinal use of olive oil in treating the sick. But he expected Christians to rely on God for healing, and to confidently anticipate prayer to be answered. Part of the healing process is confession of sins: the loss of fellowship with God eats at us and makes us more vulnerable to illness. Part of the healing process is prayer by church elders. In combining medical and spiritual treatment we express that dependence on God which is in accord with humility.

“Turns a sinner from the error of his ways” James 5:19–20. James closed with this final illustration of humility. The one who has sins needs to be humble, in order to confess his fault when confronted. And the one who confronts needs to be humble as well, lest an attitude of pride drive his brother farther away from the Lord.
What wonderful resources God has given us in each other as we wait, together, for the coming of our Lord.

DEVOTIONAL
Good Old American “How To”
(James 4:1–10)
After years of ministering in churches and seminaries, I’ve noticed a peculiar thing. The first question we Americans ask is, “How?” Whether I’m teaching on Christian education or church leadership, whenever I introduce a concept, someone is bound to ask, “But how can we do that?” Not, “Is this right?” Not, “Is this biblical?” But, “How can we ever do THAT?”
It may be this is a human rather than just an American trait. I suspect that James was aware of the “how?” questions in his audience too. Certainly few passages of Scripture have as many active verbs strung together in such a few brief verses as 7–10, the “how to” section that caps James’ discussion of conflict, unanswered prayers, and the need of grace to overcome our innate tendency to envy.
The first two verbs suggest general principles. We are to submit to God. And we are to resist the devil. Just HOW we do this is explained by the other verbs in these verses.
(1) We “come near” to God. Consciously fix your thoughts on the Lord, and approach Him in prayer. James promises us that when we do, God will bend down close to listen to us. This is always the first step in submission.
(2) We “wash . . . hands” and “purify . . . hearts.” Approaching God as sinners, we confess our faults. And though we have been “double-minded” (cf. 1:8), we make a firm commitment to respond, whatever God may ask us to do.
(3) We change our “laughter to mourning.” We reject the world system, with its false values. We realize that most of the things the world laughs about actually call for mourning, and most of the things the world finds joy in cast a pall of gloom over God’s universe. Changing our laughter to mourning is exchanging lost man’s perspective on life for God’s, and evaluating all things by His standards.
(4) “And He will lift you up.” When we humble ourselves in these ways before God, we sense His loving hands grip us, and lift us up. In humbling ourselves before God, more than our outlook on life is changed. We ourselves are changed! We are raised to newness of life.

Personal Application
Kneel, to be at, as well as on, God’s side.

Quotable
“A meek man is not a human mouse with a sense of his own inferiority. Rather he may be in his mortal life as bold as a lion and as strong as Samson; but he has stopped being fooled about himself. He has accepted God’s estimate of his own life. He knows he is as weak and helpless as God declared him to be, but paradoxically, he knows at the same time that he is in the sight of God of more importance than angels. In himself, nothing; in God, everything. That is his motto.”—A.W. Tozer

TAMING THE TONGUE
James 3

“If anyone is never at fault in what he says, he is a perfect man, able to keep his whole body in check” (James 3:2).

What we say about others says more about us than about them.

Overview
Even teachers must watch their tongues (3:1–2), which must be tamed and harnessed (vv. 3–12). True wisdom is not ambitious but pure and peace-loving (vv. 13–18).

Understanding the Text
“We who teach will be judged more strictly” James 3:1. James wasn’t thrilled and happy that so many Christians present themselves as authorities on the faith. It’s certain that some who covet the title of “teacher” are spiritually immature, not realizing that a teacher bears a heavy responsiblity. Because teaching is such a responsibility, teachers will be judged “more strictly,”—that is, their lives will be more closely scrutinized.
Note that it is the teacher’s life that is given close scrutiny. Why? Because Christianity is not just a set of beliefs, but life-changing truth. A person who communicates the Christian message must model what he or she teaches.
In some ways Christianity is like a style show. A new line of clothes is being introduced, and the designer parades models wearing that new line for potential customers to see. After all, you can’t really tell how clothes will look, if they’re just hanging on the rack.
Through the Gospel, God is introducing His new line to humanity. And folks can’t tell how Christianity looks on the rack either.
Every believer is to model the faith in daily life, and teachers have the greatest responsibility of all.

“We all stumble in many ways” James 3:2. James, possibly the most respected person in the Jerusalem church, included himself with the stumblers. From Scripture and early Christian literature we know that “stumble” indicates commission of sin. As we know from the stories of saints like King David, and from modern televangelisms’ scandals, the great as well as ordinary believers remain vulnerable to sin.
One of the great mistakes you and I can make is to suppose that our faith is so strong we are invulnerable to temptation. We need to remain humble, and rely completely on the Lord. It’s when we think that we stand that we are most likely to fall.

“He is a perfect man” James 3:2. The word “perfect” is again used in the sense of maturity, not sinlessness. To James, one mark of maturity was the wisdom to overcome our tendency to keep our mouths active when it would be best to keep them closed! A person who can control his or her tongue is well along the way to Christian maturity (see DEVOTIONAL).

James 3:3–6 says that as the bit in a horse’s mouth is used to guide it, so our tongue has a powerful influence on us—and on others! We Christians must be especially careful in our talk, because words have such great impact for good and for ill.

“The tongue also is a fire” James 3:6. James spoke of the tongue earlier. In 1:19 he wrote, “Everyone should be quick to listen, slow to speak, and slow to become angry.” And in verse 26 he wrote, “If anyone considers himself religious and yet does not keep a tight rein on his tongue, he deceives himself and his religion is worthless.” Talking without reflecting on what we say is not just foolish, it’s harmful, to ourselves and to others.
As I frequently say to Sarah—without making much impression—“God gave us two ears and just one mouth. So we ought to listen at least twice as much as we talk.”

“This should not be” James 3:7–12. James didn’t get into theology the way Paul did in his letters. But James’ comments reflect a deep understanding of both theology and our personal dilemma.
James was well aware that Christians have divided hearts. We want to please God. But there is always a twisted delight in sin that churns within us too. The divided nature of our hearts is shown most clearly in what we say, one moment expressing a godly thought, and the next a sinful sentiment.
You and I will never gain complete control over our tongues (v. 8). But let’s remember that the new life God has given us is a pure spring, from which refreshing waters flow. Let’s commit ourselves to refresh others with everything we say, and keep mean and hateful thoughts unsaid.

“Who is wise and understanding?” James 3:13 The word translated wise, sophos, was the technical Jewish term for a teacher or rabbi. James thus picked up the theme of verse 1 and reinforced it. A person who is qualified to be a teacher must “show it by his good life.”
In an earlier time, Robert Ingersol traveled our country giving lectures that ridiculed Christianity. While on a train a well-meaning Christian spoke to Ingersol, sure that if he only understood the Gospel, he would be converted. Ingersol interrupted the Christian’s rather halting explanation, and asked, “Is this what you mean?” He went on to explain the way of salvation with perfect clarity. The great unbeliever had the ability to explain Christian beliefs.
Let’s not be impressed with how well another person can speak. God is impressed only with how well we live what we believe and teach.

“The wisdom that comes from heaven” James 3:14–18. So many Christians seem to delight in partisan defense of the truth. The more anger and selfish zeal, the better. Perhaps that’s why so many appeals for contributions picture the sender as the one existing barrier to corruption of the faith by other Christians, who are cast as conscious or unwitting enemies of Christ.
It’s nice to get appeal letters like this. I don’t even have to pray about whether to give or not. I just toss them in the wastebasket. “Such ’wisdom,’ ” James tells us, “does not come down from heaven but is earthly, unspiritual, of the devil.”

“The wisdom that comes from heaven” James 3:17–18. James’ comments on wisdom are intended to promote self-examination. I may use the principles to evaluate appeals for contributions. But the really important use of these principles is to help me evaluate my own attitude in various situations.
If I sense “bitter envy” or “selfish ambition” in my heart, I’m in no condition spiritually to make a wise or godly decision. And I am definitely in no condition to teach others! But if my understanding and application of Scripture has led me to a grasp of truth that makes me “pure; then peace loving, considerate, submissive, full of mercy and good fruit, impartial and sincere,” then-perhaps-God intends to use me to teach.

DEVOTIONAL
Whip-Cracking Time
(James 3:1–6)
He walks confidently into the cage. Nervous lions and tigers perched on stools watch him with veiled eyes, now and then roaring, or slapping at him with outstretched paws. Then, when the lion tamer seems about to lose control, he cracks his whip, and the beasts settle back or perform their tricks on command. One of the most important things we need to learn as Christians is to recognize situations in which you and I need to crack the whip, and keep that wild and unruly tongue of ours under control. Here are a few typical ones.
One of your friends comes up and says breathlessly, “Did you hear about Sally Price? I understand she. . . . ” You open your mouth, about to tell what you’ve heard—and it’s whip-cracking time! Gossip is definitely a no-no.
A young friend comes to you for advice. You try to help him think the issue through, and give him some biblical perspective. You’re not sure he’s going to do what you think is wise, and you’re about to tell him what he’s got to decide—and realize it’s whip-cracking time. You know he has to be responsible for his own decisions, and that you need to give him room to make them.
Your spouse has put the dishes in the wrong space in the cupboard, again! You know he’s trying to help, but this is the umpteenth time he’s gotten it wrong. You feel yourself getting angry, and you open your mouth—when you realize, it’s whip-cracking time. Men! You smile, glad you’ve got a husband who’s willing to at least try, and remember that men are constitutionally incapable of figuring out where dishes belong.
Everyone’s so enthusiastic, you get carried away too. You’re just about to commit yourself to going along with the gang when you stop. It’s whip-cracking time. You’d better not make a decision till you have time to think about it!
These are just a few of the situations where that wild and unruly tongue is likely to carry us away before we even stop to think! Learning to recognize such situations, and taming our tongue, is vital for our growth toward Christian maturity.

Personal Application
Learn the value of remaining silent when you most want to talk.

Quotable
“The best time for you to hold your tongue is the time you feel you must say something or bust.”—Josh Billings

FAITH DISPLAYED
James 2

“As the body without the spirit is dead, so faith without deeds is dead” (James 2:26).

Biblical faith is alive and active.

Overview
Favoritism does not fit with love of neighbors (2:1–13). By its very nature faith must express itself in works: a faith without works is dead and useless (vv. 14–26).

Understanding the Text
“Don’t show favoritism” James 2:1. The original says, “Stop showing favoritism!” James was dealing with a problem that already existed in believers’ fellowships.
It’s fascinating that James spoke of “our glorious Lord Jesus Christ.” “Glory” in biblical times indicated a person’s “weight” or “importance.” In comparison with the overwhelming glory of Jesus, any differences in importance society assigns to one human being over another are insignificant indeed. Placing importance on people because of their wealth or social position, rather than to love each individual equally, is out of harmony with the nature of our faith.
We have to be as careful of showing favoritism today as in the first century. We sin if we elect the “successful” to church office, without consideration of spiritual qualities. We sin if we ignore the poor man who comes into our church, and fawn over the well-to-do. The church of Christ is a family of brothers. We are to live together as a family, freed of the discrimination and pride of position that corrupts society.

“A gold ring and fine clothes” James 2:2–4. Clothes make the man, the saying goes. It’s true that clothing does symbolize social status in nearly every society. But symbols of status shouldn’t determine the way you and I evaluate others.
That’s what James was so upset about. The Christian community saw people with fine clothing as more important than the poor. In making this distinction, they became “judges with evil thoughts.”
How are we to evaluate others? First of all as persons for whom Christ died, and thus important. No one is to be shunted aside or asked to “sit on the floor by my feet.”
But other Christians are also vital members of the body of Christ, for each is gifted by the Spirit of God to minister to the rest. The poor may not add to our church budget. But the less able financially contribute just as much, and sometimes more, to our spiritual vitality.

“Chosen those who are poor . . . to be rich in faith” James 2:5. We’ve seen it over and over again throughout church history. The poor, with no hope but in God, seem far more rich in faith than the wealthy. You don’t have to be poor to love God and look eagerly for Jesus to return. But there are times when it helps.
There’s another thought here that is important. God has “chosen” the poor. He has looked at the neediest among the human family, and poured out His grace on them. What the poor lack now will be more than made up when we inherit the kingdom of God.

“Is it not the rich who are exploiting you?” James 2:6–7 In biblical times one major reason for the desperate condition of the poor was their exploitation by the rich. Those with social power could easily take advantage of the powerless—and they did.
How wrong it is for the church to find itself lining up against the powerless by showing favoritism to the wealthy. What God’s people should do is to remind the wealthy of their obligation to the poor, not side with the rich.

“If you show favoritism, you sin” James 2:8–9. The Law that Jewish Christians rightly venerated commanded, “Love your neighbor.” In no place was “neighbor” defined either as your friends, or as the rich among you. Neighbors are simply people: any and every person you may come in contact with. To show favoritism violated the ancient Law, for it redefined
“neighbor” and ruled out the poor.
Actually Old Testament Law carefully guarded against showing partiality to either the rich or poor. James didn’t mention bias against the rich, simply because the people he wrote to would never discriminate against them!
The sins we don’t commit do not require correction. It’s the sins we do commit that are the problem.

“Is guilty of breaking all of it” James 2:10–11. I suppose that showing favoritism to the wealthy in our chruches seems like a “little” sin. After all, it’s hardly in a class with adultery or robbery or murder.
But this wasn’t James’ view. To him, sin is sin. Breaking the Law is breaking the Law.
Imagine a woman who has made a special cake for her women’s group, and warned the family, “Don’t touch.” Do you suppose, if she came home and found one tiny piece cut from the cake, that she wouldn’t be upset? Of course she would be! The cake would no longer be whole.
We tend to divide up the Law into small pieces, and label one slice “adultery” and another slice “theft” and another slice “favoritism.” We tend to see “favoritism” as a much smaller slice than most of the others. But James, like the woman who baked the party cake, saw the Law as a whole. When just one tiny slice has been cut out, the party cake was ruined. And when even one commandment of God has been violated, Law has been broken.
Never comfort yourself by saying, “Well, I’ve only committed a few little sins.” Any sin violates the Law, and condemns us as lawbreakers. How important then that we seek to be holy in all that we do.

“Judged by the law that gives freedom” James 1:12–13. The “law that gives freedom” is the Christian law of love, which sums up in a single principle the rationale behind the rules and regulations of the Old Covenant. This law gives us freedom, because it helps us focus on the true meaning of all we do. We are not boxed in by rules, but released to live dynamic lives of love.
How serious then that early Christians were already violating that law, and showing favoritism to the rich. Rather than display the mercy they received when Christ welcomed them as they were, they withheld mercy from the poor in order to play up to the rich!
The judgment of Christians, here as elsewhere, carries no threat of hell. But the threat is real. In the day you and I stand before Christ to receive our rewards, if we have failed to display mercy, the record will be scoured clean, and we will have nothing to show for our years here on earth.

“The demons believe that—and shudder” James 2:14–19. We all know that there is faith, and then there is faith. One kind of faith says “I believe,” and means, “I suppose it is true.” The other kind of faith says, “I believe,” and means, “I commit myself heart and soul to God.” The devils believe in the first sense. Christians believe in the second.
It’s easy for folks to get confused about which faith is meant when someone says “I believe.” What James said was that there is a way to tell the difference. Faith that says, “I suppose” has no transforming power. This kind of faith produces no works. Faith that says, “I commit myself, heart and soul,” is transforming faith. This kind of faith will always produce good works in the life of the man or woman who believes.
What kind of faith do you and I have in Christ? A look at our lives ought to tell.

“A person is justified by what he does and not by faith alone” James 2:20–26. The word “justified” is a legal term that can mean declared innocent, or proven innocent. We are justified by faith, in that on the basis of our faith God declares us innocent. But we are also justified by works, in that it is on the basis of our works that we are proven innocent. The proof of the pudding, the old saying goes, is in the eating. The proof of justification is in the good works that a true faith in Jesus Christ produces in our lives.
That’s why James concluded, “Faith without deeds is dead.” If your faith in Christ has made no difference in your way of life, then you have a dead and not a living faith in our Lord.

DEVOTIONAL
That Kind of Faith
(James 2:14–26)
Luther called James an “epistle of straw,” and was upset by what he viewed as its works/righteousness teaching. Really though, this critical segment of James does not teach works/righteousness, but asks a vitally important question. And that question is—what kind of faith do you have?
Abraham had a very real faith. We know that Scripture says, “Abraham believed God, and it was counted to him as righteousness” (v. 23). In one sense of that legal term “justified,” Abraham was justified at that moment, declared innocent in the sight of God.
But Abraham was not proven righteous until he subsequently obeyed God’s command and came to Mount Moriah, ready and willing to sacrifice his beloved son, Isaac. In that act he was justified in another vital legal sense: his innocence was displayed!
What James tells us is that the kind of faith that makes us righteous before God will also make us righteous before men. A true faith in God will transform us within, and the new person we have become will act out a relationship with God.
Even as Rahab showed that she had a true and saving faith in God by hiding the spies that had entered Jericho.
Even as you have shown that you have a true and saving faith in God by many of the choices you have made since you became a Christian.
What a joy it is to know that our faith is real. What a joy it is to have a faith that works.

Personal Application
Consider some of the ways your faith has expressed itself in your deeds.

Quotable
“You can say you are a Christian, but that doesn’t make you one. The true Christian will give evidence of faith by a transformed life. The kind of faith that will take you to heaven is the kind of faith that will produce godliness in your life here and now.”—Charles H. Robinson

James

INTRODUCTION
This letter was written by James, the brother of Jesus, who was a leader of the Jerusalem church (cf. Acts 15:13–29; Gal. 2:12). It may date from the late A.D. 40s, just after persecution scattered the members of the new movement (James 1:1; cf. Acts 8:1–3). If so, James would be the earliest of the New Testament letters.
James’ focus was on how faith is to be expressed in a believer’s life. He concentrated on such issues as facing trials, dealing with temptation, showing favoritism, taming the tongue, patience, and prayer. The book continues to serve as a reminder that our faith is also a way of life, and as a guide to putting our faith into practice.

OUTLINE OF CONTENTS
I.
Practicing Faith
James 1:1–2:13
II.
Principles of Faith
James 2:14–26
III.
Problems for Faith
James 3–4
IV.
Prospects for Faith
James 5

FACING TRIALS
James 1

“Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love Him” (James 1:12).

Trials and temptations are God’s invitation to overcome.

Biography: James, the brother of Jesus
The Gospels tell us that at first Jesus’ brothers were skeptics (cf. John 7:5). After the Resurrection James, one of the brothers, became a leading figure in the Jerusalem church (cf. Acts 15:13–29; 21:17–25; Gal. 2:12). Church history calls him “James the Just,” and also gives him the nickname “Camel knees,” because the skin on his knees is supposed to have become calloused from spending so much time in prayer. According to Josephus, James was martyred inA.D 62.

Overview
God provides the wisdom we need to face trials (1:1–8), and perspective on poverty (vv. 9–11). God does not tempt us to do evil; He gives only good gifts (vv. 12–18). God’s Word can save us from anger and moral filth (vv. 19–22), but only if we practice it (vv. 23–25). The truly religious person cares for those in distress (vv. 26–27).

Understanding the Text
“To the twelve tribes scattered among the nations” James 1:1. The greeting helps us grasp the historical setting. James wrote when the church was young, composed of Jewish believers. He wrote after the stoning of Stephen (Acts 7), when severe persecution in Judea forced Christians to leave Jerusalem (8:1–3).
Understanding this setting helps us see why James is one of the least theological of the New Testament letters. Early Jewish Christians knew who Jesus is! They had heard Him teaching in the temple courts. They knew Lazarus, whom Jesus raised from the dead, personally. They might even have visited the empty tomb, and most likely were acquainted with 1 of the 500 witnesses who saw Christ after His resurrection (1 Cor. 15:6).
These scattered members of the Jerusalem church did not need to be taught who Jesus is: they knew the promised Messiah, the very Son of God!
And so James rightly assumed that his readers have faith in Christ, and moved immediately to his purpose for writing. In blunt, compelling prose James spoke about the lifestyle appropriate to those who know Jesus. And about the unique understanding faith brings to issues that are faced by all men, everywhere.
When we read this little book we can hear James—and the Holy Spirit through him-speak to us. For the lifestyle of faith is essentially the same for you and me as it was for those who first believed in Christ, nearly 2,000 years ago.

“Consider it pure joy, my brothers” James 1:2–4. The last thing we usually do when trials come is rejoice. The Greek word here, peirasmos, suggests a difficult situation; a painful pressure. We can understand why the Jerusalem Christians, forced to leave their homes and flee to foreign lands, would face “trials of many kinds.” But to “consider it pure joy”?
James explained. God uses trials to develop our character. The process may be painful, but the product, maturity, is worth it!
This is one of the unique things about faith. It shapes our perspective. It lets us look at even painful experiences in a new light. And when we look at trials from the perspective of Christian faith, and see the product God intends to produce in us, we truly will be able to rejoice.

“Ask God, who gives generously to all without finding fault” James 1:5–8. In Scripture “wisdom” is invariably the ability to apply knowledge in a real-life situation, and so make godly and right choices. The trouble is, some of us don’t really know what the wise thing to do is. That may have been the complaint of these early Christians, who were frustrated in the face of their “many kinds of trials.”
James’ advice was, “Ask God.” After all, God knows what’s best for us to do. And, James said, unlike some human beings, God gives generously to all without finding fault. Our Sarah would understand how important that is. She came in the office yesterday and asked for help with a fourth-grade English exercise. I looked at it, and rather than tell her the answers, asked questions to help her figure out the answers for herself. Soon she flounced out in a huff. I’m sure she was quite disgusted with a daddy who wasn’t at all generous in his answers, and seemed to her to find fault.
There’s no need to worry about that kind of response when we ask God for guidance and direction. He gives it to us—generously. And without finding fault.
But there is one condition. We must “believe and not doubt.” James, in going on to draw his picture of the “double-minded man,” helps us understand just what he meant. If we ask God for wisdom, we must be prepared to act on what He shows us. We can’t go to God and say, “Maybe I’d like to do it Your way, and maybe not.” We must go in faith, and ask without any hesitation or mental reservation.
If you and I are willing to do God’s will, He will show us what to do. But we can expect guidance only when we are ready to respond.

“Take pride in his high position” James 1:9–11. Christian faith also brings perspective to the inequities of life. In this world great gaps exist between rich and poor. And people evaluate themselves and others by the criterion of wealth. James suggested a way to balance things out. The poor man can take comfort in his high position in Christ. And the rich in his “low position.”
The thought seems to be that present trials serve to remind the rich man how fleeting and transitory life is—and thus guard him against the pride and self-confidence that insulate so many wealthy people from reality and from God.

“When tempted” James 1:13. The word for “temptation” is also peirasmos, the same word we met as “trial” in verse 2. Its use in Scripture is shaped by an Old Testament concept expressed in the Hebrew word nasah. Pressure exerted on an individual brings a reaction, through which the character or commitment of the believer is demonstrated. Temptations are intended to reveal the quality of one’s faith—not to trip a person up.
This is something we need to remember always. Our temptations are not evil. They are opportunities to display the beauty of Jesus and the reality of our faith (see DEVOTIONAL).

“Humbly accept the Word” James 1:19–21. When temptations arise we can surrender to our inner urge to react sinfully. Or we can surrender to the guidance of God’s Word. James promises us that when we “humbly accept the Word” that Word will “save” us—from ourselves!

“Do not merely listen to the Word” James 1:22–25. There was another of those stories in the newspaper just last month. An older woman, alone, living in squalor, starved to death. And in her bedroom the police found hundreds of thousands of dollars stuffed in pillowcases.
What an image of the Christian, who has in Scripture all the resources needed for spiritual prosperity. But those resources will do us no good at all if we merely “listen” to the words of Scripture. To be of any value, we must look “intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it.”
Scripture blesses us. But only in doing it!

“Religion that God our Father accepts” James 1:26–27. Three of the five occurrences of the Greek word translated “religion” or “religious” are found here in these verses. The word portrays someone who performs the external acts of religion: who does what a religious person is expected to do.
On the one hand, James said that the religion of a person who acts religious but does not control his tongue is a sham. On the other, he said that true religion is not measured by attendance at church or ritual piety, but by acts of compassion intended to help those in distress. True religion, which expresses outwardly an honest inner faith, serves people in need.

DEVOTIONAL
Temptations Welcome
(James 1:13–18)
I remember my first visit to a fun house. It was on Coney Island, in New York. Inside, mirror after mirror reflected a distorted image of me and my date. In one mirror we looked short and squat, in another we were thin above the waist, and lumpy below. And though I rather liked the one that made me look slender, I wasn’t sorry to leave.
Christians sometimes have a fun house view of temptations. Situations in which we feel tempted are looked at as hulking and dangerous, or as wildly appealing. Sometimes such a situation even seems like a trap, set by God to trip us up.
James wants us to leave our house of mirrors, and see temptations for what they are. In themselves, the situations we find ourselves in are neither evil, nor dangerous, nor appealing, nor traps. What transforms a situation into a temptation comes from within us: we are tempted by our thoughts and reactions, our feelings and desires. While the situation we find ourselves in may be from God, the temptation we feel in them is not.
James reminds us of something utterly important. God gives only “good and perfect gift[s].” God cannot be tempted by evil, nor does He tempt anyone. This means that the situation in which we feel temptation is itself good—even though the evil in us wants to twist it into something evil. In saying “every good and perfect gift is from above” James calls on us to radically change our perspective, and look at the situation we see as an evil as something wonderful and good.
But how can this be? Again, James explained. God, the Giver of good gifts, “Chose to give us birth through the Word of truth.” There’s more than “evil desire” in our hearts! There is a new and wonderful life, the very life of God, flowing through us now. And the same situation that as a temptation provides an opportunity for our evil desires to trip us up, provides an opportunity for the new life from God to enable us to stand! We don’t have to give in to the evil impulses that entice us and would drag us into sin. God’s new creation frees us to bring forth beauty, and good. In this wonderful sense, every situation and every trial, and even every temptation, is a good and perfect gift from our loving God.

Personal Application
Transform your temptations into triumphs by choosing to do good.

Quotable
“Why comes temptation but for man to meet
And master and make crouch beneath his feet,
And so be pedestaled in triumph?”
-Robert Browning