SON of DAVID

SON of DAVID

Student Text Book & Teacher's Handbook

Devotional Reading: Mark 10:46-52 – Background Scripture: Psalm 89; Isaiah 9: 1-7 Matthew 1:18-26; Luke 1:26-33

Rev. Michael J. Hudgins

Sunday, March 9, 2014

From the teachers handbook, page 19

“Promises that are not fulfilled quickly are often forgotten. The longer a promise goes unfilfilled, the harder is is to believe it will be kept. Parents who make light promises to their children hazard the loss of their trust if they do not keep them. Many are cynical about politicians because campaign promises are often unfulfilled. Many have come to believe that promises are made to be broken. Some of God's promises were fulfilled in a short time, some were fulfilled after many years, and some still have not been fulfilled. Not understanding God's timing, some have become cynics. Peter wrote of scoffers who said “Where is the promise of his (Christ's) coming? For since the fathers fell asleep, all things continue as they were (II Peter 3:4) A two thousand year delay leads many to discount Jesus' promise.”

Numbers 23:19

God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?

2 Corinthians 1:20

For all the promises of God in him are yea, and in him Amen, unto the glory of God by us.

Psalm 89:35-37

King James Version (KJV)

35 Once have I sworn by my holiness that I will not lie unto David.

Do you remember this?

“Do you swear to tell the truth, the whole truth, and nothing but the truth, so help you God?”

“God affirms the certainty of His faithfulness by reminding the congregation that He is the holy God. Thus God's promise is based on His own character. He is not like fickle humans, who change their minds on a whim or tell lies. Because HE IS the holy God, His promises are like oaths, sworn on His own holiness.” page 243, student text

Hebrews 6:13

For when God made promise to Abraham, because he could swear by no greater, he sware by himself,

No matter how long it takes, if God has made a promise to you, rest assured that is will come to pass, no matter how long it takes to fulfill it.

Luke 2:25-29

King James Version (KJV)

25 And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him.

26 And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ.

27 And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law,

28 Then took he him up in his arms, and blessed God, and said,

29 Lord, now lettest thou thy servant depart in peace, according to thy word:

God made a promise, a covenant with Simeon that he should not see death until after that he had seen The Lord's Christ, and not only did Simeon get to see the promise, he held the promise of God to him in his hands!!

God did not lie to Simeon, but kept His promise to him.

Hasn't God kept His promises to you? Now mind you, be not quick to answer, but think upon it. The question was what GOD promised, not what you thought He said, but what God Himself did say!

36 His seed shall endure for ever, and his throne as the sun before me.

God  has assured David that he would have a place of greatness, that his offspring would succeed him, and that his kingdom would be established forever.

1 Samuel 13:14

But now thy kingdom shall not continue: the Lord hath sought him a man after his own heart, and the Lord hath commanded him to be captain over his people, because thou hast not kept that which the Lord commanded thee.

Acts 13:22

And when he had removed him, he raised up unto them David to be their king; to whom also he gave their testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will.

37 It shall be established for ever as the moon, and as a faithful witness in heaven. Selah.

God's promise is for a king that rules without end. Is not Christ's kingdom

“God will keep his Word. His promise is based on his character. He won’t change his mind or go back on what he has said, like people often do. The throne of David will be established and preserved by the Lord himself. What humans can’t do, God can.”¹

Isaiah 9:6-7

King James Version (KJV)

6 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.

God promises to send the people a king that will by far and wide exceed everything that His people have seen in their past and present rulers.

7 Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this.

Confident Hope

Isaiah 9:6, 7
“The prophet Isaiah gives a wonderful introduction to God’s Son, who will be known on earth as the Son of David. Four meaningful titles are used to describe his greatness —Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Obviously the child described is greater than anyone can imagine. His reign will be marked by justice and righteousness.”²

The promised king will bring these things FOREVER!

King David's rule had a beginning and an end. It was finite and only upon the earth.

The Throne of The Lord's Christ will last forever and His rule will have no end!

SEVERAL HUNDRED YEARS LATER, THE PROMISE COMES TO PASS!

Matthew 1:18-23

King James Version (KJV)

18 Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.

A familiar passage of scripture that Christians all over the world have come to know and repeat, especially during the Christmas Season.

Confidence Fulfilled

Matthew 1:18-23
“The miraculous birth of Christ is carefully explained by Matthew. A Jewish couple was normally betrothed for about 12 months prior to their actual marriage. This was a binding relationship, however, and the couple was considered to be man and wife, even though they did not live together yet (Deuteronomy 22:23, 24). Mary was found to be pregnant through the Holy Spirit.

Luke explains this from her perspective (Luke 1:26-38), while Matthew tells it through Joseph’s eyes.”³

God had, in past times given children to aged and childless couples like Abraham and Sarah, but never before had a virgin conceived.

When God does a thing, He does with authority, power and no doubt that is it He Himself that has done this thing. God was now Father and SON and Holy Ghost!

19 Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily.

Because Joseph knows that he is not the father, he knows (or thinks he knows) that Mary has not been faithful to him and decides to break the engagement and end the arrangement between his parents and Mary's.

As was the custom of that time, Joseph had the right to bring Mary's condition to the community's attention to bring her to an open shame. But Matthew tells us that Joseph is a man whose character is in line with the righteous of God.

He decides not to do that thing, but to make the dissolution of the engagement private, thereby showing Mary MERCY!

Matthew 5:7

Blessed are the merciful: for they shall obtain mercy.

20 But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.

While he thought on these things! Can you imagine how Joesph felt about what he had found out?? Grief? Anger? Disappointment? Shame? But whatever he was feeling as he was thinking on it, God sends an Angel (messenger) to let him know exactly what has happened and what WILL happen.

“Joseph was not only a pure and good man, but he was tender and gracious as well. He kept the law and did not want his name and reputation to be sullied. At the same time, he loved Mary and cared about her well-being. He wanted to protect her from public disgrace, so he was considering a quiet divorce.

Joseph did not act hastily, however, but took time to anguish over the right thing to do. Taking time to think before we act is a wise habit for all of us (James 1:19). God appeared to Joseph in a dream. The Lord at times used dreams to make known his will to the prophets and other people of God (Genesis 20:3; 1 Kings 3:5; Daniel 7:1). The Lord reminded Joseph of his lineage in preparation for his role in raising the Son of David —Jesus, the Son of God.”⁴

21 And she shall bring forth a son, and thou shalt call his name Jesus: for he shall save his people from their sins.

“Do not be afraid to take Mary home as your wife.” Joseph did not need to be afraid, nor should he have doubted Mary’s chastity. The child conceived in her was by the Holy Spirit. An angel had explained this to Mary as well (Luke 1:26-38). His name was to be Jesus.”⁵

“Names were important to the Jewish people. The name Jesus, like Joshua, was derived from the Hebrew word meaning “to save.” This play on words is emphasized when Matthew adds because he will save his people from their sins (see Psalm 130:8). All this took place to fulfill what God had said. It was not fulfilled because it had been predicted, but it had been predicted because it was certain to take place (2 Peter 1:21).”⁶

To reign with Him is to suffer with Him!

2 Timothy 2:11-12

King James Version (KJV)

11 It is a faithful saying: For if we be dead with him, we shall also live with him:

12 If we suffer, we shall also reign with him: if we deny him, he also will deny us:

I thought of this after I read the Sunday School lesson text from the student text where it read:

“.. This is the greatest of announcements, but for Joseph it is also a call to serve God in a most unusual way. By telling Joseph that he is the one to name the child, the angel implies that Joseph will serve in the role of the child's father. Joseph is now committed to this child. Acting as father, he will share with Mary the community's scorn for what people will falsely assume to be the couple's mutual immorality.” page 246 of student text.

We all know how some people, especially women (no offense) are when it comes to a woman engaged to be married, walking down the isle while pregnant are do we not?

Imagine the whispers, gossip, all manner of conversation that was NOT good about this event? Isn't it just like God to tell us to do something that He has plans for, we know it is of God and we bear scorn, are mocked for doing it?

But thanks be to God for He will never leave us alone or forsake us, especially when we do that which He has commanded that we do!

22 Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,

23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.

“A miraculous conception was essential for the miraculous things that God’s Son would do. The quotation from Isaiah 7:14 clearly set forth the fact of the virgin birth. The name Immanuel describes how the divine nature was combined with the human nature in him—“God with us.”⁷

God is with us! Question, are we with Him?

“Jesus is indeed God because the subsequent narrative shows that He comes with power and authority that belong to God alone; Jesus is with us as He undeservedly takes our sufferings on himself.” page 247 of student text

Throughout all we suffer, all that we endure, times of trouble, whatever God is WITH US!

Remember that when you are facing the trials of life and its disappointments, never lose hope and never lose faith, for He is with you, He is with us!

1 written by Sam E. Stone, former editor of CHRISTIAN STANDARD.

2 Written by Sam E. Stone, former editor of CHRISTIAN STANDARD.

3 Written by Sam E. Stone, former editor of CHRISTIAN STANDARD.

4 Written by Sam E. Stone, former editor of CHRISTIAN STANDARD.

5 Written by Sam E. Stone, former editor of CHRISTIAN STANDARD.

6 Written by Sam E. Stone, former editor of CHRISTIAN STANDARD.

7Written by Sam E. Stone, former editor of CHRISTIAN STANDARD.

Lesson for March 2, 2014: An Eternal Kingdom (2 Samuel 7)

By Sam E. Stone
God made covenants with various individuals in Old Testament times, as well as with the nation of Israel as a whole. Before Samuel died, he anointed David as king of Israel. Shortly after returning the ark of the covenant to Jerusalem, David was troubled by how things looked. While he was living in a palace of cedar, the ark remained in a tent. King David decided this was not right.

As we learn in today’s text, however, God was not bothered by this. The passage begins with the message God delivered to David by the prophet Nathan. Nathan is introduced to us for the first time in this passage. He continues to be a key figure throughout David’s life (2 Samuel 12:1-14; 1 Kings 1).

A Correction
2 Samuel 7:4-7
The Lord’s message through Nathan brought both assurance and correction. The previous verses (2 Samuel 7:1-3) show that when David first brought up his idea of building a house for God, Nathan immediately affirmed the plan (v. 3). Unfortunately, he spoke before checking with God.

While there was nothing wrong with having such a place of worship, this was not the time for it, and David was not the person to build it. There is no indication that either David or Nathan had prayed about the decision. God reminded them that he had never asked for such a place during the years since he brought the Israelites up from Egypt. “Did I ever say to any of their rulers . . . ‘Why have you not built me a house of cedar?’”

A House
2 Samuel 7:8-11
God was not dependent on David’s efforts. Instead, the Lord had been constantly providing for David all of the time. God was the one who had cut off all David’s enemies from before. This “rest from all his enemies” (v. 1) came not through David’s military skill, but through God’s strong arm. The Lord then promised David, “I will make your name great, like the names of the greatest men on earth.” The new covenant that God made with David is an eternal one, eventually fulfilled completely through David’s descendant, the Christ.

Rather than David making a place for God, God declared, “I will provide a place for my people Israel.” He promised to plant them “so they can have a home of their own.” In an earlier covenant God had promised this land to Abraham and his descendants. Here the Lord expanded on that promise to David. The provision of respite from battle was part of the blessing God had for David and the Israelite nation. David’s descendants would continue to lead God’s people. Through his family line, the Messiah would one day come. Ultimate fulfillment came in the person of Jesus, the Son of David (Matthew 1:1).

A Relationship
2 Samuel 7:12-16
“When your days are over and you rest with your ancestors, I will raise up your offspring to succeed you.” King Solomon was David’s immediate successor. “He is the one who will build a house for my Name.” Solomon would be given the opportunity to build the temple in Jerusalem (1 Kings 6). David had been a man of war and, for this reason, God chose to have another build his temple (1 Chronicles 28:3). “I will establish the throne of his kingdom forever.” Solomon, a man of peace, was a part of the line through whom the Prince of Peace would one day come (Isaiah 9:6).

God promised to deal with David and his descendants on the throne like a father would deal with his son. This would include discipline and punishment for occasions of disobedience. Ultimately this relationship is also applied to Christ (see Hebrews 1:1-9).

God then gave a final assurance to David. “My love will never be taken away from him . . . Your house and your kingdom will endure forever before me.” David need have no fear that God would ever remove the royal line from his family, as he had with Saul. God promised that this covenant relationship would be different. There will always be a king on the throne who is part of David’s royal line. A psalmist affirmed this as well (Psalm 89). Jesus, in the line of David, rules over his kingdom eternally.

Lesson for February 16, 2014: Show Your Faith by Your Works (James 2:14-26)

James's Central Concern: Faith That Works

The works James requires are not done apart from faith but done in faith, not done instead of faith but done because of faith. Faith is the underlying stance of Christian life; deeds are the way of life; becoming mature and complete is the goal of Christian life. James cannot be charged with opposing deeds to faith, since he does not say, "I will show you deeds instead of faith." Rather, he contends for a showing of both faith and deeds: I will show you my faith by what I do. He does not object to faith; he objects only to faith not accompanied by action. Simply stated, he wants Christians to have faith that works.

James's logical argument in 2:14-18 can be outlined in four parts, so that conclusions can be drawn about his meaning.Rhetorical Questions About Faith Without Deeds (2:14)
The two rhetorical questions about faith without deeds are (1) "What good is it?" (answer: none) and (2) "Can it save?" (answer: no). The first question implies a general lack of any usefulness for a faith without actions. The second question specifies a particular use that is lacking--salvation itself.

The combined impact is to declare a thorough uselessness of faith without deeds and, to make it absolutely clear, also to declare its particular uselessness in regard to salvation, which would be the primary point of having faith in the first place. "In a Christian context such as this, . . . the `use' takes on serious consequences, for it is salvation which is at stake" (Davids 1982:120). In the subsequent example in 2:15-16, there is no "good" for the needy person who receives no help. Here in 2:14, however, it is explicit that the good lacking is for the person who claims to have faith.

James asks not if such faith can save "anyone else" but if such faith can save him.An Example of Faith Without Deeds (2:15-16)
The situation in James's illustration is technically hypothetical ("If . . . ") but probably one he considered quite realistic. James's specification of a brother or sister (not just "someone") reflects an envisioning of real action toward real people. We already know many of his readers were living in economic hardship. His illustration does not imply that all Christians were living in poverty, but that in their midst they would be encountering cases of hardship as severe as a lack of sufficient clothing and even "the day's supply of food" (Adamson 1976:122).

The hypothetical response to the need is good wishes without any actions, for the needy ones are merely "dismissed with friendly words" (Davids 1982:121). The response to the needy ones begins literally, "Go in peace."

 The verbs "be warmed" and "be filled" could be either passive or middle. Though Davids disagrees (1982:122), Adamson (1976: 123) and Laws (1980:121) take them in the passive voice, which allows a religious overtone to the wishes.

The person would be saying not just the secular-sounding translation of the NIV but the more pious "Go in peace. May you be warmed and filled" as an expectation that God would provide for the needy one. This would certainly suit James's context, objecting to "faith" that has pious words but no actions.

The uselessness of this response is so obvious and offensive that James needs only to repeat his first rhetorical question: What good is it? James expects that faith will surely lead to actions to meet others' material needs.

Conclusion About Faith Without Deeds (2:17)
In fact, his expectation is so strong that he concludes with the most severe condemnation of faith without deeds: it is dead. The last words of his sentence are by itself, referring back to faith. Placed here, these words emphasize the focus of James's concern, which is faith by itself--that is, faith without the authenticating actions. It is not that he is promoting deeds as an alternative to faith. He obviously knows the value of faith, for he called those who have faith "rich" in 2:5. What James is rejecting is the notion that one can have faith by itself, without the accompanying actions.

An Anticipated Objection and Its Answer (2:18)
The objection that James anticipates presents a problem. We would expect him to propose the statements "You have deeds; I have faith" as a potential retort spoken to him; but what he writes is a reversal of these statements. Some have supposed a loss from the original text; but with no manuscript evidence to support it, this theory must remain a last resort. Others (e.g., Ropes 1916:208-14; Dibelius 1976:155-56; Laws 1980:123-24) have simply accepted James's reversal of these statements as a carelessness about how he formulates them; his primary point is to confront the false theology of separating faith and actions, regardless of which party holds which alternative.

Such an explanation is possible but dangerous with any text; the first course must be to seek a reasonable explanation for a deliberately worded text. Laws, for example, admits the solution is not entirely satisfactory (1980:124). Mayor (1897:95-96) and Adamson (1976:124-25) try to solve the problem by extending the quotation through the end of 2:18 and rendering the whole verse not as an anticipated objection to 2:17 but as a further confirmation of it. This requires an understanding of will say in 2:18 as "someone may well say" and the rest of the verse as the person's argument, which James is commending to his readers.

A paraphrase of James's thought would then be: "Faith by itself is dead. In fact, someone could properly say, `You have faith, and I have deeds. Show me your faith apart from deeds, and I will show you my faith by deeds.' " This solution is possible grammatically and attractive because of the consistency it provides for James's use of the pronouns.

 However, it is too forced, not only because of the sense it requires of the verb will say but also because it attempts to reverse the whole first phrase (but someone will say), which in all other cases in Greek literature introduces a contrast or objection to what has preceded. Davids (1982:124) and Moo (1985:105-6) finally choose the solution accepted by Ropes, Dibelius and Laws as the most likely, acknowledging that all of the solutions to this passage have their difficulties. This does seem the best option.

In other words, James is not particular about whether any hypothetical questioner believes in faith alone or in deeds alone. Instead, James is repudiating any separation of faith and actions as if they were contradictory or even equal alternatives. He is insisting on the theological unity of the two. In 2:18 he challenges anyone to be able to claim genuine faith without the authenticating works, and he declares the only way to have genuine faith is to carry it out with deeds. He affirms the necessity of both faith and actions and says he will show the former by the latter.

With these observations of James's logical argument, we are in a position to draw interpretive conclusions.

1. What does James mean by deeds? First, we can state the theological content of deeds. James consistently speaks of deeds as actions that are taken because of one's faith and that therefore demonstrate and authenticate one's faith. The primary, earnest and repeated point he makes is "not that works must be added to faith but that genuine faith includes works" (Moo 1985:99). It is the very nature of genuine faith to express itself in works.

Though he uses the same term for deeds (erga) as Paul does in Galatians and Romans, James is not writing in the same context. It is not just that Paul and James discuss different times in the Christian life (as Barclay presents it, 1976:74); they are addressing different issues at any stage in a Christian's life. Paul uses the term to refer to works of the law (not only rituals but any act of obedience to God's commands, as Moo rightly contends, 1985:101-2) intended as a basis for standing as righteous before God. In that context, such works are a false alternative to faith in which one would rely on one's own works instead of relying (by faith) on God's redemptive works.

James is referring to moral actions flowing naturally from genuine faith, so that the faith and deeds are not a dichotomy but a unity. Paul agrees in Ephesians 2:9-10: we are not saved "by works" (ex ergon), but we are saved "for works" (epi ergois). (See the section on "Faith and Deeds" in the introduction to this volume.)

Second, we can state some of the practical content of deeds. James's illustration calls for the active giving of material help for people lacking clothing and food. The deeds James especially has in mind for a life of faith, then, are not the keeping of religious ritual but the acts of love commanded in Christ's "royal law." We also find in James a conviction that Christians are responsible to care for each other. He pictures fellow believers (a needy brother or sister) in his example, and it is one of you who speaks the good wishes without taking the practical actions.

2. What does James mean by faith without deeds? James has used three important terms by which to assess faith without deeds. First, such faith is of no good. We found this term to mean of no use or benefit. Second, such faith does not save, and we found this to refer to the lack of salvation for the one who has this kind of faith. Third, such faith is dead. James chose this third term for summation and climax in 2:17, even as he will employ it again at the very end of this passage in 2:26.

There he will explain his analogy: faith without deeds is dead as a body without a spirit is dead. The force of his meaning thus builds and intensifies. Faith that does not result in deeds is a faith that is utterly useless, ineffectual for salvation and in fact dead. With such terms in the text, we are finally forced to conclude that he is talking about a "faith" that is no genuine faith at all. Even when James depicts a Christian in the example of 2:15-16 (one of you), this does not mean that he expects a person of genuine, saving faith actually to ignore the poor.

The point of the illustration is that such an outcome is unthinkable.

This biblical truth needs to be forcefully preached and taught for the social conscience of the modern church. It must become unthinkable for us, too, that our faith would leave us content to ignore needy people. Our churches are failing to supply the channels of ministry for a life of faith if they are not providing ways for Christians to minister to needy people. As churches plan their priorities, it does not matter whether church growth can occur through outreach to the poor; it is a question of whether we have genuine, saving faith. This point is a message to convict and to motivate those who would be people of "faith."

3. What does James mean by faith? A life of faith (pistis) is the unifying theme of James's letter. He strongly emphasizes that faith is a stance of belief and trust toward God--for example, trusting God even in the face of trials. But with equal strength James emphasizes that genuine faith is "working faith" (Moo 1985:107). It is the stance of belief toward God by which one endures trials, asks for wisdom, resists temptation, controls one's tongue, looks after orphans and widows in their distress, keeps oneself unpolluted by the world, avoids favoritism, loves one's neighbor as oneself, gives physical necessities to the poor and, in short, lives as a doer of the word.

We can affirm all of this with James's passionate earnestness but without distorting his view into an unrealistic expectation of sinless perfection.

 Of course Christians fail to live up to this perfectly; that is why James bothers to write about it. But the meaning of real faith is still to be embraced and practiced. If the works of faith are not present, the authenticity of one's faith is in serious question. Genuine faith, faith that does result in salvation, must acknowledge the lordship of Christ and so respond to Christ's word with actions of obedience.

BibleGateway Commentary on James 2:14-26Thus 2:14 recalls the emphasis on that "which can save you" in 1:21. Christ is both Savior and Lord; he cannot be separated into two persons. Genuine, saving faith necessarily includes both a trusting of Christ as Savior and a following of Christ as Lord.

Lesson for February 9, 2014: Treat Everyone Equally (James 2:1-13)

By Sam E. Stone

Edwin Markham once said, “We have committed the Golden Rule to memory; now let’s commit it to life.” That is James’s point. In this chapter he insists on consistent Christianity. Spiros Zodhiates observed, “Whenever James is about to scold the believers of his day, he likes to preface the scolding with a word of love, and that word is my brethren. He admonishes in love; he corrects in affection.”

Problem Identified
James 2:1-4
James warned his readers not to show favoritism. In the first century of the church, partiality was already a problem. Even today it is easy for an unspoken caste system to develop within a congregation. All distinctions between rich and poor should be eliminated. Showing partiality was specifically forbidden by the Mosaic Law, particularly in judicial decisions (see Deuteronomy 1:17 and Leviticus 19:15). Peter learned that God himself is no respecter of persons (Acts 10:34, King James Version).

James showed how two people from very different socioeconomic backgrounds might receive quite different treatment when attending worship. Favoritism is the root cause. The wealthy churchgoer is dressed in fancy apparel and wears an impressive gold ring. He is quickly ushered to the best seat in the house. The poor man in dirty clothing is relegated to sitting on the floor or standing during the service. When this happens, James declared, you have discriminated among yourselves and become judges with evil thoughts.

Problem Evaluated
James 2:5-7
Judging by appearances is always dangerous. Some Jews looked on earthly prosperity as a mark of divine favor, while poverty was seen as a sign of God’s disfavor. James reminded his readers that those who are poor in the eyes of the world may be rich in faith. They have high standing in God’s eyes. Jesus noted that a part of his mission was to preach good tidings to the poor (Luke 4:18). Moreover, it was the rich—not the poor—who were exploiting the Christians. They drug them into court and blasphemed the name by which they were called.

A. T. Robertson noted, “The Sadducees will not even call the name of Jesus when they discuss the case of Peter and John. They refer with contempt to ‘this name’ (Acts 4:17). The disciples rejoiced, however, ‘that they were counted worthy of suffering disgrace for the Name’” (Acts 5:41). Those who are financially poor are often proved to be rich toward God (Luke 12:21). Jesus said that Heaven belongs to the truly poor in spirit (Matthew 5:3; Luke 6:20).

Problem’s Solution
James 2:8-13
James identified Leviticus 19:18 as the royal law found in Scripture—“Love your neighbor as yourself.” This was affirmed by Jesus as well (Matthew 19:19; Mark 12:31-34). If a person shows favoritism, that one is sinning. Andrew McNab observed, “The apostle now anticipates a possible objection. Why make so much of this matter of respect of persons? It is only a single offence, and it is surely not to be taken so seriously. He rebuts this argument by pointing out that the whole law is broken through failure at any one point.”

Love of God and man covers everything. Jesus emphasized this when he gave the Golden Rule (Matthew 7:12). One teacher declared, “A church of a clique is doomed. A church is only of use when it is open to the people who need the help of the gospel. The church opens its doors to let people in; it does not put up bars to keep them out.”

Every Christian depends completely on God for the forgiveness of sin and the gift of Heaven. This is all the more reason for us to speak and act as those who are going to be judged by the law that gives freedom. It is all that a law ought to be (see Psalm 19:7). Albert Barnes added, “In all our conduct we are to act under the constant impression of the truth that we are soon to be brought into judgment, and that the law by which we are to be judged is that by which it is contemplated that we shall be set free from the dominion of sin.”

We all want mercy. We all need it. How we treat others affects how we may be treated by God. Mercy triumphs over judgment.

Lesson for February 2, 2014: Hear and Do the Word (James 1:19-27)

By Sam E. Stone
Most Bible scholars believe that the James who wrote this epistle is the one who was a brother of Jesus (Matthew 13:55). Though he was skeptical of Jesus during his ministry (John 7:5), James was convinced that Jesus was the Son of God after the resurrection (1 Corinthians 15:7). James was numbered among the company in Jerusalem waiting and praying after Jesus’ ascension (Acts 1:14). Later Peter and Paul met with him in Jerusalem (Galatians 1:19) where he was the “presiding elder” at a church conference (Acts 15). Andrew McNab pointed out that James’s letter to the churches (Acts 15:6-29) has some very striking parallels with the phraseology in this epistle.

Self-Control Needed
James 1:19-21
An old saying declares it is obvious that we should listen more than we speak, since God gave us each two ears, but only one mouth! This fits with several Bible teachings (Ecclesiastes 5:2; Proverbs 10:19; 13:3; 15:2). Of course, it is most important that we listen to what God says, not simply other people. Being slow to speak will help us be slow to become angry. R. V. G. Tasker wrote, “An essential condition of listening to God is that the mind should not be distracted by thoughts of resentment, ill-temper, hatred, or vengeance, all of which are comprised in the general term ‘human anger.’”
It is not a sin to be angry. Jesus himself became angry (Mark 3:5). The question is, “What makes us angry?” It is one thing to be angry at injustice and wrongdoing. It is quite different to be upset because of some personal slight or difference. James warns us to be sure we are angry about the right things. (See also Ephesians 4:26.) Even God becomes angry at times (Joshua 23:16).

Hearing and Doing Required
James 1:22-25
Listening to God’s Word is important, but even more important is to do what it says. We are not to be “hearers only.” Jesus gave a blessing not to those who only hear the Word of God, but to those who “hear the word of God and obey it” (Luke 11:28). James knew all too well the empty ceremonialism of the Jews who said yet did not. Jesus denounced this trait in the Pharisees (Matthew 23).
If a person listens to the Word but does not do what it says, he is missing what is essential. James makes a helpful comparison: it’s like looking into a mirror but forgetting what you see there. R. C. Foster wrote, “Many refuse to come to church, and lay the Bible aside because they dread to look within and behold the reflection of their guilty souls . . . The man who deliberately turns from the higher and nobler things of life . . . hesitates to look in the divine mirror and see how small, withered, and emaciated his soul has become.”
The conscientious believer looks into God’s Word and then considers the implications for his life. It is called the “perfect law,” just what the law ought to be (see Psalm 19:7). It is dangerous to be forgetful in the spiritual realm. Scripture is the perfect law that gives freedom. All who continue doing what they have learned will be blessed in what they do.

Proper Religion Described
James 1:26-27
Some people consider themselves religious. They give scrupulous attention to details of formal worship. Tasker said, “Such a person may be very careful to use the right words when he is performing a religious ceremony, but very careless in his speech at other times.” Such religion fails to please God (Matthew 15:8; Isaiah 29:13). How we use our tongues indicates what is in our hearts (Matthew 12:34). We may think that we are very religious, but we may be far from what God wants us to be.
James gave a specific illustration of the sort of life that pleases God. What he accepts as pure and faultless is illustrated in two ways: to look after orphans and widows in their distress and to keep oneself from being polluted by the world. Scripture makes it abundantly clear that God wants his children to help those who cannot help themselves. A. T. Robertson declared, “This standard of purity and piety seems impossible, but God knows how to estimate the relation between listening and doing, between doing and loving, between loving and purity of life. The life must pass muster with God.”

James 1:19-27

King James Version (KJV)

¹⁹ Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:
²⁰ For the wrath of man worketh not the righteousness of God.
²¹ Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.
²² But be ye doers of the word, and not hearers only, deceiving your own selves.
²³ For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass:
²⁴ For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.
²⁵ But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.
²⁶ If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain.
²⁷ Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.

Lesson for January 26, 2014: Showing Compassion for the Poor (Luke 16)

This treatment of the International Sunday School Lesson is written by Sam E. Stone, former editor of CHRISTIAN STANDARD.

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By Sam E. Stone

The parable we study today follows directly the story that Jesus told about the unjust steward (Luke 16:1-15). J. W. McGarvey suggested, “If the parable of the unjust steward teaches how riches are to be used, this parable sets forth the terrible consequences of a failure to so use them.”

Rich and Poor
Luke 16:19-21
Luke explains that it was the rich man’s habit to wear costly and well-made clothing. He was literally “making merry brilliantly,” enjoying unprecedented luxury every day. This parable may have been intended especially for the Pharisees, who were lovers of money (v. 14). In contrast to the rich man, Jesus introduced a beggar. This term is used 34 times in the New Testament and is translated “poor” in every verse except here (v. 20) and Galatians 4:9.

The beggar was named Lazarus. This is the only occasion when a person is named in one of Jesus’ parables. The name is derived from Eleazar which means “God a help.” His body was covered with sores. Unable to work, he longed to eat the leftovers and scraps which fell from the rich man’s table. (Compare him with the prodigal son in Luke 15:16 and the Syrophoenician woman in Mark 7:28.) The wild dogs (who also ate scraps from the rich man’s table) licked his sores. A. T. Robertson noted, “It is not clear whether the licking of the sores by the dogs added to the misery of Lazarus or gave a measure of comfort, as he lay in his helpless condition.”

Paradise and Torment
Luke 16:22-26
Death eventually came to both men. Note that only Lazarus is reported to have been carried to Abraham’s side by the angels. Nothing is said about the rich man’s journey. “Abraham’s side” describes paradise, where Jesus went at his death (Luke 23:43). The King James Version says Lazarus was “carried by the angels into Abraham’s bosom.” The picture is of a person reclining at a meal where the head of one lay on the bosom of another, denoting intimacy and friendship (see John 13:23; 21:20). The rich man, on the contrary, was in Hades, where he was in torment.

The rich man called, “Father Abraham, have pity on me and send Lazarus to dip the tip of his finger in water and cool my tongue.” Without God, the person who dies faces only pain and anguish. The rich man was punished, not for having been rich, but for refusing to use his riches nobly. In addition, Abraham reminded the rich man that a great chasm separates the two parts of the spirit world. No one can go from one to the other.

Return and Rescue
Luke 16:27-31
When he could find no relief available for himself, the rich man thought of his family members who were still alive. “Send Lazarus to warn them so they won’t end up here,” he begged. Scripture clearly affirms that there is no communication between those who have died and those who are still living on the earth, as in Spiritualism. Neither is there a “second chance” after death, as the Roman Catholics teach in their doctrine of Purgatory. Abraham replied, “They have Moses and the Prophets; let them listen to them.” A. T. Robertson pointed out, “Even the heathen have the evidence of nature to show the existence of God as Paul argues in Romans so that they are without excuse (Romans 1:20-23).”

The rich man learns that repentance is what is lacking. Not wealth, not poverty, not alms, not influence, but repentance is needed. Moses and the Prophets taught that it is the obligation of the rich to care for the poor (see Deuteronomy 15:7; Amos 4:1; Zechariah 7:9, 10). The Scriptures are a sufficient guide to godliness (2 Timothy 3:16, 17), and a failure to live rightly when possessing them is due to lack of will, not lack of knowledge.

The rich man argued, “But if someone from the dead goes to them, they will repent.” Abraham had the last word: “If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead.” The resurrection of Jesus confirmed this truth!

Lesson for November 10, 2013: Beginning of Passover (Exodus 6:2-30; 12)

By Sam E. Stone

“The deliverance of Israel from the bondage of Egypt was at hand; also their adoption as the nation of Jehovah,” writes C. F. Keil. “But for this a divine consecration was necessary, that their outward severance from the land of Egypt might be accompanied by an inward severance from everything of an Egyptian or heathen nature. This consecration was to be imparted by the Passover—a festival which was to lay the foundation for Israel’s birth into the new life of grace and fellowship with God, and to renew it perpetually in time to come.”

God gave detailed instructions that were to guide his people at this crucial moment in their history. The descendants of Abraham and Sarah had been enslaved in Egypt. God had raised up Moses to lead them out of bondage and to the promised land. Pharaoh was reluctant to allow this large group of slave laborers to leave, however. Through Moses, the Lord sent a series of plagues against the Egyptians. Our text anticipates the final plague and provides a clear record of what took place.

When to Eat the Lamb
Exodus 12:1-7
At this point God inaugurated a new calendar for Israel. This was to remind the people that their life as the people of God was tied to the Lord’s historic deliverance of them with the exodus. The Canaanite name for this month was Aviv (13:4; 23:15; 34:18). Later the Babylonian name Nisan was used (Nehemiah 2:1; Esther 3:7). The annual observance was to occur in the month that marked the beginning of Israel’s new year. It corresponds very nearly to our April.

Each man is to take a lamb for his family. Although the word translated “lamb” can include the young of a goat, it appears that sheep were almost always used. Every family was to be involved in eating the Passover meal. J. C. Connell explains that 10 men, besides women and children, were considered the minimum to consume one lamb. The lamb selected had to be a one-year-old male without spot or blemish. This is symbolic of the perfect sacrifice of Jesus, the Lamb of God, for the sins of the world (see 1 Peter 1:19, 20; Hebrews 4:15; 7:26; 9:14). Later all of Israel’s sacrifices were also required to be without defect (see Exodus 29:1; Leviticus 22:21; Numbers 19:2).

The lamb was to be selected on the 10^th day of the month, and kept apart from the rest of the flock. It was to be slain on the 14^th day of the month. The observance of the Passover in this way was a way to guarantee the participation of every Israelite in the Passover feast. The lamb was to be slain before or at sunset (Deuteronomy 16:6). The family representative who killed the lamb was to put its blood on the doorframes of the house where the lamb was eaten.

How to Eat the Lamb
Exodus 12:8-11
The meat was to be roasted over fire and eaten hastily. The bitter herbs that accompanied it served to remind them of the bitterness of their life in Egypt, from which the Lord was delivering them. The bread was not to include any yeast because they were to leave Egypt with haste, and could not wait for bread to rise. All had to be eaten at one sitting. Any meat left over was to be burned. Roasting the animal insured that no blood remained. Later in the wilderness God provided manna for them each day. This demonstrated their daily dependence on God for daily bread (compare Matthew 6:11). When they ate the meal, they were to be dressed, ready to leave momentarily.

Why to Eat the Lamb
Exodus 12:12-14
The Passover meal was to serve as a reminder for ages to come how God struck down all of the firstborn in Egypt that night, both people and animals, while he spared all of the Israelites. Wilbur Fields noted, “Pass through in 12:12 is a different term from pass over. Passing through merely has the idea of movement across some area. Passing over has the idea of sparing, or passing by. To Egypt it was a passing through; to Israel it was a passing over!”

The blood on the doorposts marked all who would live. The blood of Jesus does the same. The death of the Lamb of God is accepted by God in payment for our sins. The Jews recall what God did when they observe Passover; Christians remember Jesus’ sacrifice each time they observe the Lord’s Supper (1 Corinthians 11:26).

Exodus 12

King James Version (KJV)

12 And the Lord spake unto Moses and Aaron in the land of Egypt saying,

² This month shall be unto you the beginning of months: it shall be the first month of the year to you.
³ Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house:
⁴ And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb.

⁵ Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats:
⁶ And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening.
⁷ And they shall take of the blood, and strike it on the two side posts and on the upper door post of the houses, wherein they shall eat it.
⁸ And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it.
⁹ Eat not of it raw, nor sodden at all with water, but roast with fire; his head with his legs, and with the purtenance thereof.
¹⁰ And ye shall let nothing of it remain until the morning; and that which remaineth of it until the morning ye shall burn with fire.
¹¹ And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the Lord's passover.
¹² For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the Lord.
¹³ And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt.
¹⁴ And this day shall be unto you for a memorial; and ye shall keep it a feast to the Lord throughout your generations; ye shall keep it a feast by an ordinance for ever.
¹⁵ Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel.
¹⁶ And in the first day there shall be an holy convocation, and in the seventh day there shall be an holy convocation to you; no manner of work shall be done in them, save that which every man must eat, that only may be done of you.
¹⁷ And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your armies out of the land of Egypt: therefore shall ye observe this day in your generations by an ordinance for ever.
¹⁸ In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even.
¹⁹ Seven days shall there be no leaven found in your houses: for whosoever eateth that which is leavened, even that soul shall be cut off from the congregation of Israel, whether he be a stranger, or born in the land.
²⁰ Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread.
²¹ Then Moses called for all the elders of Israel, and said unto them, Draw out and take you a lamb according to your families, and kill the passover.
²² And ye shall take a bunch of hyssop, and dip it in the blood that is in the bason, and strike the lintel and the two side posts with the blood that is in the bason; and none of you shall go out at the door of his house until the morning.
²³ For the Lord will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side posts, the Lord will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you.
²⁴ And ye shall observe this thing for an ordinance to thee and to thy sons for ever.
²⁵ And it shall come to pass, when ye be come to the land which the Lord will give you, according as he hath promised, that ye shall keep this service.
²⁶ And it shall come to pass, when your children shall say unto you, What mean ye by this service?
²⁷ That ye shall say, It is the sacrifice of the Lord's passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. And the people bowed the head and worshipped.
²⁸ And the children of Israel went away, and did as the Lord had commanded Moses and Aaron, so did they.
²⁹ And it came to pass, that at midnight the Lord smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that was in the dungeon; and all the firstborn of cattle.
³⁰ And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for there was not a house where there was not one dead.
³¹ And he called for Moses and Aaron by night, and said, Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve the Lord, as ye have said.
³² Also take your flocks and your herds, as ye have said, and be gone; and bless me also.
³³ And the Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said, We be all dead men.
³⁴ And the people took their dough before it was leavened, their kneadingtroughs being bound up in their clothes upon their shoulders.
³⁵ And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment:
³⁶ And the Lord gave the people favour in the sight of the Egyptians, so that they lent unto them such things as they required. And they spoiled the Egyptians.
³⁷ And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, beside children.
³⁸ And a mixed multitude went up also with them; and flocks, and herds, even very much cattle.
³⁹ And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual.
⁴⁰ Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years.
⁴¹ And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the Lord went out from the land of Egypt.
⁴² It is a night to be much observed unto the Lord for bringing them out from the land of Egypt: this is that night of the Lord to be observed of all the children of Israel in their generations.
⁴³ And the Lord said unto Moses and Aaron, This is the ordinance of the passover: There shall no stranger eat thereof:
⁴⁴ But every man's servant that is bought for money, when thou hast circumcised him, then shall he eat thereof.
⁴⁵ A foreigner and an hired servant shall not eat thereof.
⁴⁶ In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house; neither shall ye break a bone thereof.
⁴⁷ All the congregation of Israel shall keep it.
⁴⁸ And when a stranger shall sojourn with thee, and will keep the passover to the Lord, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof.
⁴⁹ One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.
⁵⁰ Thus did all the children of Israel; as the Lord commanded Moses and Aaron, so did they.
⁵¹ And it came to pass the selfsame day, that the Lord did bring the children of Israel out of the land of Egypt by their armies.