Comments for December 8

v18 - Job seems to get this concept in perspective later - 11:20, 14:10. It is God who has control over our life and death, and we should try hard to wish for neither, but instead that God's will should be wrought in us.

And Job continues
But now Job 10:2-22 seems again to be directed towards God.

v.4 continues the theme of ch. 9:32. It is good for us to take this teaching on board too and recognise how we cannot just stand and talk to God, except for the wonderful atoning work of Jesus. It is greatly humbling for us to realise this.

10:15 It seems here that Job thinks that the circumstances of his life will not change whether he is sinful or righteous - so he is at a loss as to how to understand the events in his life.

10:8-13 It seems as if Job is saying to God that He should appreciate that he was struggling with his problem because He had created him and therefore would know his strengths and weaknesses.

Job 10:18. It appears that Job is once again cursing the day that he was born(CH.3) What advantage is there in living?  Leave me alone, so I can receive a little comfort from my remaining days.

Job protests his innocence, particularly in Ch. 31.
Elihu challenges Job (33:8,9) Surely thou hast spoken in mine hearing, and I have heard the voice of thy words, saying, I am clean without transgression, I am innocent; neither is there iniquity in me.
With this mind-set, Job is at a loss to understand why God has treated him so badly (10:15). 
He has yet to learn that the Lord tries those whom he loves (Heb 12:6-11) innocence notwithstanding.
By contrast perhaps David has a greater understanding as he invites the Lord to test him (Psa 26:2,3).

Job was in such extreme suffering, and anguish of mind, he wished he had not been born (Job 10:18).  Let us thank the Lord that we have not been brought so low.

Just a quick thought linking the days readings.

Job, throughout the book, along with other lessons, is being taught the importance of the law of faith over the law of sin and death - the events occurring in his life are not a result of any his actions of works, but a test of his faith (Job 1:8-9).

In Mic 6:4-8 we are told to take a lesson from Balak and Balaam. v 6 and 7 and Num 23:1-4 indicate Balaam's view that merely offering sacrifices was the way to gain Gods favour. However, as can be seen from the rest of  Num 23 and Mic 6:8, God requires humility and faith, and the obedience of the heart.

An important and well known theme in the James reading is that of faith and works, and indeed vice versa - works without faith or meaning behind them are of no consequence to God - the lesson we are told Balaam had to learn in Micah.

10:3  Job seems to see God’s chastening hand as an indication that God despises him. We should not despise the chastening hand of God – Heb 12:5 – how often do we bemoan the way that life is working out for us?

10:1  ‘leave my complaint’ is not as clear as the RV ‘give free course to my complaint’ – Job is saying that he is now going to speak freely about his complaint and his feelings about it.

10:2     And so Job is concerned to  know where he is in error. The response of a bewildered, not a self righteous s man.

V.10 Milk... curdled... like cheese.  Perhaps Job is describing the chyle (milky bodily fluid) which consists of lymph and fatty acids.  These substances are distributed by the lacteals (lymph vessels) to supply every organ, thus helping the growth and sustenance of the human organism.

10:4-8 The way that Job says he will speak to God actually is a challenge that God does not really understand Job’s position. One would hope that we would never think that God does not understand our position.

10:16 In saying God is ‘marvellous’ <06381> upon Job it seems that Job recognises that God is working in his life to bring about changes in him as the word is used elsewhere to speak of God’s actions – Gen 18:14, Exo 3:20

Job 10:1-7 - Job questions why God is causing all this.

Job 10:1 - with no umpire to arbitrate (Job 9:33), and weary of life, Job feels there is nothing to lose by complaining.

Job 10:2 - Job asks what he is being charged with (Job 34:2).

Job 10:3 - Job doesn't believe in exact retribution; Job asks if it pleases God to oppress him and "despise" [Heb. "maas" (3988) means "despise, cast away (off), reject, refuse, to spurn, to disappear, abhor, disdain, (become) loathe (-some)", etc.] the work of his hands - this contrasts with Bildad who said, "...God will not 'cast away' (3988) a perfect man, neither will he help the evil doers" (Job 8:20); Job additionally asks if God has a preference for the counsel of the wicked - this contrasts with Eliphaz who conveyed God does not prefer the counsel of the wicked (Job 5:13).

Job 10:4 - Job asks God if he behaves as mortals do.   

Job 10:6 - Job asks God if he would torture as mortals would in order to find his sin.

Job 10:7 - Job declares his own righteousness and his powerlessness from God's hand.

Job 10:8-13 - Job notes God's former care in creating and preserving him. 

Job 10:13 - God's former loving care was intentional not accidental.

Job 10:14-17 - Job's confusion at God's present treatment of him.

Job 10:14 - feels God is swift to note even trivial sin.

Job 10:16 - feels God is determined to destroy him.

Job 10:17 - relentless affliction.

Job 10:18-22 - Job's cry of despair.

Job 10:20-21 - let me alone for a while before I die.

10:1  This sentiment – that he was sick of life – is seen in another man who God was chastening – Jon 4:3,8

10:17   One wonders whether Job saw his friends as the “witnesses” that God is using to highlight to Job his problems.

10:13-14        Job’s confusion seems to centre on whether God was punishing him for some particular sin of which Job was unaware.

"see thou mine affliction; For it increaseth. Thou huntest me as a fierce lion: and again thou shewest thyself marvellous upon me. Thou renewest thy witnesses against me, and increasest thine indignation upon me; changes and war are against me."
Job 10:15-17 KJV
 

In this passage I've highlighted some words to bring out the sense of what Job is saying: Increase, renew, or "again!" Job was struggling to comprehend how after his first round of afflictions, and his righteous reaction to it, God again renewed His onslaught. Job's afflictions seem unjust in this light. He speaks in v15 of being "full of confusion", since it doesn't seem like the natural way for God to act. What Job of course doesn't realise is that something has happened in ch1 and ch2 that set a specific agenda for him.

Maybe in ordinary situations God works in a way that seems consistent to us. He may allow suffering to happen, but He releases us again, and teaches us through those events. But the point is that God doesn't have to act in this specific way every time. Maybe He has a specific task for us to carry out, and has set a specific agenda. Job's task seems to have been related to his three friends, who he ultimately saves (see Job 42:7-10).

10:21,22       Job has spoken already of the “shadow of death” – JJob 3:5 and does again in Job 12:22, 16:16, 24:17, 28:3

10:18-19    Because of the trouble that he is in and the lack of compassion from his friends Job is now questioning the worth of his life. Such an attitude is not consistent with a belief that God is working in our lives. So, hopefully, we never feel as despondent as Job.        

10:2   So Job now concludes that God is condemning him. There is a difference between condemning and chastening. When things do not go as we would prefer in our lives we should not see it as condemnation. If God is involved surely He is trying to correct us.

10:16   Did Job see his friends or God as those who hunted him as a fierce lion? We understand that God was not like a lion [seeking to destroy] but his friends, by their word, were destroying Job. Are we so destructive in our advice to our friends? Obviously that is never our intention but it might actually be what we are doing if we do not think carefully about what we say and how we say it.

Job 10:20,21

“Are not my days few? Cease then, and let me alone, that I may take comfort a little. Before I go whence I shall not return, even to the land of darkness, and the shadow of death.”

What Job meant by this is that, “he would not return as one who leaves home and comes back when his journey is ended. Job had doubtless often ‘gone away’ to various places from whence he returned: but he was now anticipating that he would go away to the grave, whence, in the ordinary course, he would not return. His resurrection, when the Redeemer should stand on the earth in the latter days, would not be a returning in the sense of his words—that is, a return to the circle and to the circumstances which he should leave behind him. In the sense of his words, his resurrection would be no return at all, but a being brought back by Divine power, at another time to another set of circumstances—which is a different thing.” Christadelphian, 1893, p. 141

10:7   The assertion that God knows that Job is not wicked whilst true – God calls Job upright” J1:1– it is not the way that one should approach God.

10:1     Do we ever consider that there are fellow believers who are weary of life? Should we be aware of the possibility and be on the lookout for such fellow believers? And if we see them we might ask how we should treat them. Clearly Job’s friends do not provide us with a good example of what we should do.

10:9 Are we right telling God that as we are “clay” He should not judge us? Clearly not. We are in no position to complain to Him. So is Job complaining? Or is he reflecting on his inherent shortcomings?

10:5-6 the friends had come to comfort Job –  2:11 – but Job sees their words as simply trying to decide what he had done wrong.  Hardly comfort. A lesson for us when we are talking to fellow believers who are struggling with difficulties in their lives.

10:1  Have we considered what Job was weary of? Was it his wealth which had been taken away of his health which had deteriorated?

From what we have read of Job’s attitude to possessions in the earlier chapters we have to conclude his stress was due to his health, not his possessions.

What do we focus on most?

9:8-9 In our position as believers in the promises that God made which involves the resurrection from the dead we will not doubt that the Creator who has plans for us has our best interests at heart.

v.8 contains well known words, but how hard it is to comply with the last phrase - to walk humbly before God. It is reported of many that they did this, however, (2Chr.30:11, 32:26, 33:12, Dan.4:37, Luke 18:13-14 (although this was not a real person)) so we too should try - encouraged by passages like Isa.57:15, 66:2, James 4:6-10

6:4 It is interesting that Moses, Aaron and Miriam are linked together as being sent by God. From the record it is clear that at one time, at least, they were not united in their service Numbers 12:1 4
However, as was noted in the notes on Numbers, after this rebellion there is no further mention of Miriam and Aaron rebelling against Moses. They clearly learnt their lesson when Miriam was turned leprous.
There are only two other place in chronological accounts where the three appear together. Numbers 26:59 1 Chronicles 6:3

v.7 reminds us of the words spoken by God through Samuel to Saul in 1Sam.15:22 when he disobeyed and expected the be able to cover his trail with a story about his intention to sacrifice to God. This leads us into v. 8 which we know well. Walking humbly is connected with a recognition of the need to worship correctly.

6:5 In exhorting Israel to 'remember from Shittim to Gilgal' the prophet is reminding Israel of what happened at the border of the land just before the nation entered under Joshua. In Shittim the children of Israel committed fornication with the daughters of Moab and fell in Shittim. The ones who arrived in Gilgal were the faithful ones. The rebels had died in the wilderness - in sight of the land of promise. (Numbers 25:1 Joshua 4:19)

6:14-15 Israel are reproved with language from Deuteronomy 28 / Leviticus 26.
Thou shalt eat … Leviticus 26:26
Thou shalt sow … Deuteronomy 28:38
Thou shalt not anoint … oil Deuteronomy 28:40
Thus again we see the prophet directing the people to reflect on the Scriptures.

Micah 6:8. We clearly see in this verse that there is more to pleasing God than walking justly, and to love mercy, as many around us would have us believe. We are told that we must also walk humbly with God. If we are to walk with God, we will determine what His plan and purpose is with man, along with this we will want to know what God requires us to believe. We can see that in the 1st century belief always came before baptism. Mark 16:16, Acts 8:37.

I LOVE Micah 6:8!  The Aussies use the Rotherham translation a lot in their classes, etc.; and while it is not translated from the original languages, I have used it for years.  This verse reads:  "He hath told thee O son of earth what is good - what then is Yahweh seeking of thee but to do justice, to delight in loving kindness and humbly (the root meaning is evidently in secret or secretly) to walk with thy God."  The KJV word "humbly" is (6800) tsana, a primary root, and means to humiliate.  Occurs only here.  So many verses, so little time...

6:8 Here we see a threefold response to God.

1) Justice.

2) mercy

3) fellowship.

We must strive to manifest these three characteristics at the same time when dealing with our brethren and sisters.

BURDENS
 
God asked Israel, "My people, what have I done to you? How have I burdened you? Answer me." (Mic 6:3)
 
It is sad that right from the beginning, people have thought that it was a burden to serve God. Cain was one of the first who found the burden of doing the right thing too much to do, and so ended up killing his brother and alienating himself from God's blessings. Even today we hear, particularly from the younger generation, that living God's way is too restrictive - if we want to do evil we come across too many "Thou Shalt Nots" that burden us down.
 
How had God burdened Israel? God's answer in the following verses explains that he had not burdened them. In fact he had done the opposite and freed them from a life of slavery and death. It is interesting to note that God offers us just the same. We are not burdened with rules just because he wants to restrict us, but rather he wants our characters to become like his so that he can free us from the burden of sin and death.
 
Sometimes living the way God wants us to live might seem like a burden, but in the end we will benefit far more, have a lighter burden and a brighter future, if we live God's way rather than being burdened with the weight of sin and death.

V.16 The empty boast that they were God's chosen would only increase the hurt of their punishment Their honour as being the chosen nation would be a disgrace to them now that in reality they were dishonouring the God of their fathers.

V.4 The roles of Moses and Aaron in Egypt are clear, but Miriam's seems less so. However, let us remember that Miriam was directly involved in the survival of Moses as a baby (Exo 2:4-8). We then see her as a prophetess leading the women in a song of praise after deliverance from Egypt (Exo 15:20,21). Unfortunately, she rebelled and was punished with leprosy, but was subsequently healed (Num 12:1-15). She seems to have stayed out of trouble following that incident.

The LORD instructs His people as to His values and the things He requires (vs.6-8). Unfortunately, the people did not heed this exhortation and were punished (Israel by Assyria; Judah by Babylon). While Micah was giving this message to Judah, Hosea was giving the same message to Israel (Hos 6:6).

God reasons with His people in this chapter. Has He upset them, or done them wrong? (Mic 6:1-5). Of-course not! Then the prophet speaks on God’s behalf, and tries to help Israel to see what God actually requires of them (Mic 6:6-9). The last few verses speak again of God’s punishments on the North, who have followed Ahab’s evil ways (Mic 6:10-16).

6:13 Having advised Judah – 5:6 – that the Assyrian would be destroyed the prophet warns that despite this captivity is coming. The warning of Mic 3:12had been heeded by Hezekiah as Jer 26:18 shows, nevertheless the people were still sinful and so the captivity to Babylon would surely come.

6:8   The call “to do justly, and to love mercy, and to walk humbly with thy God” is echoed in Isa 66:2. The twofold giving of similar language confirmed the rightness of the words of the prophet.

V.7 The sacrifice of the firstborn, as a sin offering, is a reference to the King of Moab's action (2Kin 3:27).

6:3 The challenge of God should have caused the people to respond positively. It was they, and not God, who had caused the wearying. In speaking thus God, through the prophet was trying to bring the people to their senses.

V1 - (NIV) "...the Lord says...plead 'your' (Israel and Judah's) case". V2 - "mountains" (probably not political heavens as they are associated with "everlasting foundations of the earth"); God lodges a charge against Israel (Isa 1:2 is similar). V3 - actually it was Israel who wearied/burdened God (Isa 43:22-24;Mal 1:11-13). V4 - God redeemed them from slavery. V5 - Balak offered Balaam money to curse/harm Israel but they were blessed; "Shittim" [means "moist place of the Acacia wood" or "meadow" and was across the Jordan from the promised land. Spies go to Rahab in Jericho (Josh 2:1,6,15-18,24;3:1-2,8,17) and perhaps there is an interconnection with God's care, an echo of Judas' taking money to do harm that resulted in blessing, Christ's blood/water poured out on wood, a "baptism" similar to the Red Sea crossing, etc. The spies are covered by flax (flax is made of linen, a symbol of righteousness), they depart a different way (a more spiritual path?), were hidden 3 days, a red cord, etc.] "to 'Gilgal'" (means "a wheel, rolling". Gilgal was in the promised land perhaps suggesting turning about to a more spiritual path); "Remember your journey...that you may know the righteous acts of the Lord". V7 - Ahaz and others sacrificed their children; intent on offering things, Israel failed to offer their hearts/themselves. V8 - God requires we "act justly" (John 7:24,51), "love mercy" (Hos 6:6;12:6;Matt 5:7;12:7), "walk humbly" (Matt 5:3;Luke 18:13;Isa 57:15). V9 - God calls to the "city" (i.e. Jerusalem) and the man of wisdom shall see the name of the Lord (Prov 8:1,3,4); "heed the 'rod'" (perhaps Assyria vs Israel Isa 10:5) and the one who appointed the rod (i.e. God). V10-11 - financial short changing (was condemned Deut 25:13-16 and reminded of the money changers in Christ's day Matt 21:12-13), etc. V12 - the rich and powerful in Israel and Judah were dishonest, violent, took advantage and flouted God's laws regarding idolatry, property, equity, etc. [Lev 19:15,18,35-37;Deut 16:18-20; Amos 8:4-11 (v9- refers to Christ's sacrifice, v11- perhaps refers to a 400 year famine of hearing the word from Malachi till Christ's day); Hos 4:1-3, 6;Isa 3:12-16;5:7,20-24 (describes God's vineyard)]. V13 - the wages of sin. V16 - the ways of Omri and Ahab (1Kin 16:16,21-33); following the ways of evil kings of Israel and now these same abominations were taking place in Judah - it would follow Israel into captivity.

"He has showed you, O man, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God." (Mic 6:8)

This instruction is to both mankind in general, but can also be taken as personal to ourselves. There are three parts to doing what the LORD requires of us.

1. Act justly. The words themselves are as simple as the message. Do justice; see that justice is done. Jesus expanded on this when he said, "Do not judge and you will not be judged. For in the same way as you judge others, you will be judged, and with the measure you use, it will be measured to you." (Matt 7:1-2)
2. Love mercy. Other versions say, "Love kindness," "Let mercy be your first concern," and "Show constant love." Again, Jesus reinforced this by saying, "Blessed are the merciful, for they will be shown mercy." (Matt 5:7) And, "Be merciful, just as your Father is merciful." (Luke 6:36)
3. Walk humbly with your God. God does not like pride. He likes us to be honest in our estimation of ourselves. We can't walk with God if we insist on leading the way. We need to be humble, realising that God knows best in everything. Jesus said, "For everyone who exalts himself will be humbled, and everyone who humbles himself will be exalted." (Matt 23:12)

So let us act justly, love mercy and walk humbly with our God.

BURDENED

Some people don't want to become Christians because they don't want to be burdened with all the rules that Christians seem to have to live by. Looking in from the outside, Christianity can sometimes seem like living a life of don'ts and do's. It can seem restrictive having to do all the things Christians do and being restrained from all the "fun" things we like to do.

The Jews in Micah's day felt the same way. God asked them, "My people, what have I done to you? How have I burdened you? Answer me." (Mic 6:3) We could answer: "By having to read the Bible, staying sober, by having to go to church on Sunday, and only having sex in marriage." God reminded Israel that he had "brought you up out  of Egypt and redeemed you from the land of slavery." (v.4) He had also provided them with guides, leaders and victories over their enemies.

It is the same with us. Though there may be things we seem to be burdened with, they are really blessings to keep us on track with God, to keep us pure and free from the burden of sin, and ready to receive the freedom from death in God's gift of eternal life. He hasn't burdened us. Sometimes the rules people make burden us, but God's way gives us freedom, not burdens. Doing things his way and doing them with Jesus is much easier than doing it all alone.

6:2 The ‘Lord’s controversy’ uses similar language to the contemporary prophet = Hos 4:1

The ways of Ahab

In v16 we find out that Israel were keeping to the evil ways of King Ahab. Ahab has already been introduced in 2:1-3, so  is a fairly major theme of the book of Micah. Israel had completely adopted the idolatry and evil he had introduced as we can read in 1Kin 16:32-33. God would punish the people for this by giving them meagre harvests, sickness and trouble (v13-15) as He had already warned them about in Deut 28.

6:16   The mention of ‘hissing’ echoes the comment in the historical narrative – 2Chron 29:8 – when speaking of things in the time of Hezekiah who lived at the time of Micah’s prophecy.

6:6-8  Doubtless these are the sentiments of Hezekiah when he had been given the extension of his life in response to his prayer. Animal sacrifices were not sufficient to respond to such mercy. All that would be acceptable would be total commitment to the God who had saved him.

6:3  In asking in what way He had wearied them God is setting us a challenge.  Israel were “weary” of their requirements that God laid upon them regarding their service to Him. It is so true that we always find time to do the things that we see as important to us.  So what  about our service to God. Are there times when we neglect that which is good because we have found something “better” to occupy our time?

6:5    “From Shittim to Gilgal” records the last stopping place in Israel’s journey to the land of Israel. Gilgal was their first resting place in the land. Between those two place, in the incident of Balaam 24,000 died Num 24:9

6:8     The description of what God wants – people that “walk” with Him is not new. The first one who is described as walking with God is Enoch – Gen 5:24

6:7       When God through the prophet, asks about giving the firstborn for their transgressions we reflect that Ahaz actually did – 2Kin 16:2-3

6:16       In speaking of the Statutes of Omri the prophet is reminding his audience of one of the worst kings of the northern kingdom. But it is more than that. It would appear that those very statutes were being kept because Omri did them. The people chose to copy and identify with an evil king.

6:8      The humble walking is similar to the contemporary prophet’s words as seen in Isa 66:2

6:7-8    God was pleased with the animal sacrifices that he required – as long as they were offered in the right spirit. Namely an obedient response to His commandments. But more was required. Animal sacrifices were an external action. Walking humbly is a personal activity which has a personal cost.

6:10-11 The way that the prophet describes the behaviour in Judah matches the criticism of Amos – Amos 8:5 – who started prophesying a little earlier than Micah but who overlapped with him for a while.

6:9 God’s message has been presented to the world as it was in the days of the prophet. However now, just like is has always been, not all men hear the message. The message is for the “wise” - not the wise in human thinking. It is the “wise” in the things of God who hear. The challenge for us is to be “wise” in the things of God. This can only come from a careful, regular, reading of His word.

6:4-5 Over and over again God invites Israel to reflect on their departure from Egypt and also some of the events that took place in the wilderness – on this occasion the way the people responded to the challenge of Balaam’s advice.

The history of the nation was to be their instructor, along with the laws given to the nation at Sinai.

In like manner the teaching of our lord and the experiences of his people is sufficient for us to know how we should live.

6:3 When God asks about how He wearied the nation we should understand that He had seen the way that they chose not to serve Him but rather to follow after idols. So it was reasonable to ask how it was that worshipping God was wearisome.

We might ask ourselves the same question. Do we ever find serving God                 wearisome? And if we say we don’t then we might ask whether there are times we put off things that would be beneficial to our spiritual health or glorifying our heavenly Father.

6:10 Issues around the time of Israel’s entry into the land of promise have already been spoken of - :5 – so maybe in the way that the prophet speaks of the “treasures of wickedness” we are reminded of Achan’s sin – Josh 7:1-12.

v.9 As a community (speaking generally) we are condemned by our inability to work out this maxim in our practical lives. There are those who genuinely are prepared to preach to anyone and accept anyone, but I think if we are honest, most of us are not happy with this teaching. A moment's reflection on it today then will do no harm. Would we, for example, like Jesus in John 8:3-11, accept the repentance of the prostitute (which is seems this woman was) so readily? Lev.19:15

2:9 That we should show 'no respect of persons' draws on the Law of Moses and is seen extensively in Scripture. Here are some occasions. Leviticus 19:15 Deuteronomy 1:17 16:19 2 Samuel 14:14 2 Chronicles 19:7 Proverbs 24:23 28:21 Romans 2:11 Ephesians 6:9 Colossians 3:25 1 Peter 1:17 No matter how one dresses up the prejudice against the poor and favour toward the well dressed it is a violation of the Divine law. Actually it manifests pride. We like to identify with the rich in this world rather than the poor.

2:23 How would you like to be called 'the friend of God'? Such is the description of faithful Abraham - he believed that God would keep His word and so acted upon that knowledge. So we know the way to friendship with God.

:25 The inclusion of Rahab as one who was justified by faith is a powerful testimony to the truth that observance of the law of Moses is not a pre requisite for pleasing God. A powerful lesson for Jews.

A point about verse 19:  there exist no such supernatural entities as devils (or demons).  What are being alluded to here are people possessed with demons (mental disorders).
There were demoniac people who recognized God and the Lord Jesus  (Mark 5:1-13, 16:9, Luke 4:40,41, 8:2).

2:6 Continuing thoughts on our contribution for June 8th James asks his readers to think on the realities of their experience. The very ones that they would revere were the ones who were their persecutors!

V.18 James introduces a third person into his explanation of faith and how it works by love. the third person is able to give a practical demonstration of his faith. James' humility would not permit him to set himself forth as an ideal representative of a living faith. "I will show thee my faith by my works"  A practical demonstration of a motivating force that is greater than the individual himself, by which "he overcame the world"  (1John 5:4).

James exhorts against favouritism in our assembly.  Brothers and sisters should be treated equally in love and respect.  Do we naturally gravitate towards some and find it difficult to deal with others?  Of course we do.  But let us remember the example of Jesus.  Although He was drawn affectionately to John (John 19:26; 21:20), He still treated His betrayer Judas with love (Matt 5:44).

2:4 So we see that partiality which starts by looking on the outward appearance – see 2:2– is in reality judging the way others think.

2:26 Faith without works is like a corpse; there is a body, the substance of which is undeniable, but it is a dead body, and unless the breath of life enters into that body, it remains inactive and ineffective. Unless faith issues forth in a practical demonstration of a way of life which is pleasing God, it is a corpse without life, and incapable of imparting it.

2:23 There were quite a number of years between the statement in Gen 15:6 that Abraham believed God and his offering of Isaac. Faith is not a ‘flash in the pan’ activity.

2:25 With the example of Rahab; along with that of Abraham (V.21,23), we would suggest is used by James to show the universality of the principle of faith that he was writing of. Abraham was the Father of all the Jews; Rahab was a Gentile who was converted. She was weak and sinful, but triumphed by faith. Not unlike what Paul wrote Gal 3:28. 

Having scriptural knowledge, understanding, and faith means nothing unless it is translated into Godly action.

2:6     ‘despised’ <818> is translated ‘shamefully’ Luke 20:11 and ‘dishonour’  John 8:49 showing that James is reproving the brethren for denigrating the ‘poor’.

V.8 James is the only one to use the phrase royal law.  Loving one's neighbour is the second part of the greatest law (Matt 22:37-39).  The first part concerns the love for God who is King over all - hence James's royal reference.

V.12 James also talks of the law of liberty. No longer is anyone judged under the Law of Moses.  But, the moral commandments under the Law are carried forward and form part of the Commandments of Jesus.  It is expected that believers follow these commandments willingly.  Believers will be judged on their adherence to these laws.

2:5 In speaking of ‘the poor of this world’ James echoes Paul’s comment about men of faith – Heb 11:37 . One cannot but wonder how we would have reacted to some of the men and women of faith if we had seen them in the street.

v 5 First Principles>Kingdom of God>Gospel concerns God's Kingdom
The Gospel preached by Jesus and the Apostles concerns the Kingdom of God.
2. Invitation for men to participate
Matt 25:34, Luke 12:32, 1Thess 2:12, James 2:5, 2Tim 4:1,8, 2Pet 1:10,11, Rev 2:26,27
For more about the Gospel concerning God's Kingdom go to Matt 4:23 

2:13 These words of James draw upon the teaching of Jesus in Matt 7:2

2:4  Partiality is a consequence of being ‘double minded’ as mentioned in James 1:8

James 2:17

“Even so faith, if it hath not works, is dead, being alone.”

The apostle Paul defines faith as, “… the substance of things hoped for, the evidence of things not seen” (Heb 11:1). Faith may be further defined as having a confident belief, value, or trustworthiness of a person, which does not necessarily rest on logical proof or material evidence.

This kind of faith requires development, and if we are not prepared to spend time in developing it, we shall not obtain the kind of faith that pleases God. The more we consider God’s actions in the past, and see His prophecies vindicated in the present, the more we come to learn to value Him, trust Him, and put our faith in Him concerning events not yet fulfilled, but promised by God.

This is a true story about a captain commanding a passenger ship who was sailing from Liverpool, England to New York. His family was on board with him. One night when everyone was sound asleep, a squall unexpectedly swept over the waters and tossed the ship violently, awakening the passengers. They were all scared, and the captain’s frightened eight-year old daughter asked, “What’s the matter?” Her mother explained that a sudden storm struck the ship. “Is father on deck?”  “Yes, father is on deck,” answered the mother. On hearing this, the little girl snuggled back into bed, and in a few moments was sound asleep. The winds still blew and the waves still rolled, but her fears were calmed because her father was at the helm! Our Heavenly Father is always at the helm! It is this kind of faith the Father is looking for in His children, and despite outward appearances, without this kind of faith it is impossible to please Him (Heb 11:6).

2:1-4 It is said that we form an impression about someone within a few minutes of seeing them. We have not had enough time to assess their character and yet we make decisions which may colour our view for the rest of our lives. It is really clear why God does not judge by outward appearance - 1Sam 16:7 - we should emulate His approach.

James 2:12,13.

What are some practical lessons and exhortations that we should try and practice in our lives in connection with what James is stating here - especially the last part of v. 13 - "Mercy triumphs over judgment"?

In thinking about a practical application of what James is exhorting us here, it's important to keep in mind that within the pages of the Bible there are a number of very positive references to the idea of judgment. Though we might tend to immediately think of Christ's words - "Judge not that you be not judged" (Mat. 7:1), there are a number of times where the flip side of the concept is there in such words as "judge righteous judgment" (Jn. 7:24) and Paul's words concerning the ongoing fornication in the Corinthian ecclesia - "What business is it of mine to judge those outside the church? Are you not to judge those inside? God will judge those outside. Expel the wicked man from among you" ((1 Cor. 5:12,13).

In the example that James uses following up his statement about mercy triumphing over judgment (v. 13) - in James 2:14-17 he gives the example of a brother or sister without clothes and daily food and what should be done by the ecclesia in that situation. What he doesn't state is the reason for them to be in such a destitute situation. Was it due to things beyond their control? Or did they do certain things that brought this dire condition on themselves? Were they able-bodied and in a position to seek employment and get themselves out of this situation without having to come to the ecclesia for help? Whatever their situation was, James states categorically that the attitude that wishes them well without providing for their physical needs is an example of faith without works being dead. So the #1 priority of the ecclesia is to provide help when they have it within their power to do so. And, of course, the same should be true for individual believers in Christ.

The person or ecclesia who has it within its power to help and chooses to not do so really needs to have a really good Scriptural reason for not helping. And if there's ever a question as to the rightness of a course of action, then the weight should fall on the side of mercy. And so with the seesaw effect, mercy comes up as judgment goes down. I remember reading years ago in one of bro. Islip Collyer's books - I can't remember which one it was - what he had to say on this subject. And it was so powerful that it really stuck with me. I'm paraphrasing here -

When a tough-to-decide situation comes up ecclesially where both sides - the severe and the lenient (merciful) - both have positive things that can be said for deciding in that particular way, I, for one, will always choose the side of mercy for this one simple reason. I know that on that great day of judgment, I will need all the mercy my Lord can muster on my behalf. So how can I go the other way? If I'm going to err, it is going to be on the side of mercy.

2:11   James here clearly shows that there are no degrees of sin. Sin is sin. Agreed the consequences of some sins is greater than others insofar as our actions impact upon other men. However any sin violates God’s principles.

ILLOGICAL REALLY.

When James spoke about people showing faith through the things that they did, he gave two examples. One of them was Abraham as he was about to sacrifice Isaac, and the other was Rahab, as she hid the spies and sent them off in a different direction.

Neither of these actions were really common-sense logical. After all, if you had been promised that your son was to be your heir, and the door to a multitude of descendants, it would seem stupid to kill him! And in the case of Rahab, when approached by people who were planning to flatten her city, it doesn't seem right to hide and protect them.

But, both Abraham and Rahab had their eyes on something bigger and better when they acted in faith. Abraham was so sure God's promises would be fulfilled, that he obeyed anyway. And Rahab was so sure of God's strength, and that God was good to those who were good to Israel, that she put her own life in peril from the authorities in Jericho to put her trust in God.

What faith opportunities do we have in our lives? What about the opportunities to let God take vengeance rather than ourselves? What about forgiving others and trusting God for the rest? Or giving money or possessions away when asked? Or speaking out about our faith in God at an appropriate time?

Faith is seen in what we do. Let's make sure God sees it in our lives.

2:21-23          We notice that Abraham was “justified” in Gen 15:6. However it was many years later when he was willing to offer Isaac – Gen 22:9 – which demonstrated his faith. So, even though God saw Abraham’s faith no man could have seen the evidence of Abraham’s faith. But God knew in advance that Abraham had faith. 

The bird resting on the patio

From v14 to v26 James explains how faith without works is dead. It's a difficult concept to grasp, so perhaps an analogy may help. Last summer we were on holiday in a cottage that had large glazed patio doors leading to a patio outside where the children watched birds hopping around. One day we came back from a trip out and our little boy said, "Mummy. Why isn't that bird moving?". We suspected the bird had flown into the glass and either stunned or killed itself, but we didn't tell the child. "Maybe it's resting", we said, while earnestly hoping that the bird was going to get up at any moment and fly away.

Here was a small child who knew nothing about death, yet he recognised from the inaction of the bird that something was wrong. Later in the day when the children were elsewhere we took the bird and buried it beneath some overgrown bushes in the garden. As grown ups we knew that if it didn't move for a half hour, it was probably dead. It was still a bird -- recognisable even by a child, but what good was that? So it is with us. Any or all of us may be called a believer, confessing that God is one (v19), but if there is no action based on faith, it's likely that faith isn't alive in us:

"For as the body without the spirit is dead, so faith without works is dead also." James 2:26

But what can we do if we suspect this is so with us? The first step is to pray to God, confessing our lack of faith and asking for help. If we want to be alive, seek for it, and ask, we will have our faith revived, as promised in Luke 11:9-13.

2:14-17           I suppose one could summarise what James is teaching here by saying “talk is cheap”.  It is ever so easy to talk about how we love and serve God. It is far harder to simply get on with doing that.

2:23    There are two earlier occasions when Abraham is called God’s friend – 2Chron 20:7, Isa 41:8

James 2:24

“Ye see then how that by works a man is justified and not by faith only.”

In Rom 3:27,28 we read: “Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law.”

James is not contradicting Paul. Paul was explaining how a sinner is justified by God through faith only. James, on the other hand, goes on to explain how a believer justified by God is justified before men by his works. James is speaking of the evidence of justification (cf. James 2:21). True believers in Christ show their faith by their works and this must be evidenced. When a man is justified by faith, good works are to follow.

What is justification? Justification is declaring a person to be just or righteous. It is a sovereign act of God whereby He declares sinners righteous who come to Him through faith in Christ. Only God can justify a sinner. We can forgive, but we cannot justify a guilty person and declare him not guilty. We cannot justify ourselves by our good works.

Faith is a vital point of contact between the sinners and God. Only those walking in faith may be justified by God (Rom 4:5). Faith is a means to an end. Paul stresses that faith is the means of justification and James stresses the fact that good works are the fruit of justification. Both are absolutely necessary, and it is by this standard we will all be judged. If we have faith, but no works, we are dead; if we have works, but no faith, we are dead (James 2:26).

2:16     The one who only gives words of comfort rather than generosity is rather like the one spoken of in Prov 13:3who only opened his mouth, not his hand as Deuteronomy 15:8 required when need is seen.

2:1   Notice the ironic contrasts. We might show respect of persons whilst the glorious God is willing to condescend to have a relationship with us!

James 2:17

“Even so faith, if it hath not works, is dead, being alone.”

Our works are vital to salvation, but they need to be the right kind of works motivated by love (cf. Gal 5:6; Rev 20:12; Rev 22:12). Works cannot save without faith (James 2:14). If we have faith, we will have corresponding works - our works being obedient to the commandments of God and Christ (Matt 19:16-19; John 14:15; 15:10; 2Thess 1:7-9; Heb 5:9; 1John 2:3,4; 1John 3:24; 1John 5:3. We need works, obedience the commandments of God, and we need the faith of Christ (Rev 14:12), without which we cannot please God (Heb 11:6).  The kind of faith our Heavenly Father looks for comes by reading and studying the Scriptures (Rom 10:17), wherein He reveals His will for us and for us to walk therein.

“Strictly speaking ‘works’ are acts of obedience, and acts of obedience are works of faith because faith inspires obedience. But obedience, again, presupposes command. As ‘where no Law is, there is no transgress,’ so, where there is no command, there can be no obedience. Therefore command is the measure of obedience. What is commanded? That is the question. Let this be found out (and it is well worth supreme study; nothing else so much so)—and let obedience follow, and all will be well.”

Robert Roberts, 1867

James 2:8

“If ye fulfill the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well.”