OUR COUNTRY: STANDING IN THE NEED OF PRAYER

In the year 538 b.c. while in captivity in Babylon, Daniel prayed to God for forgiveness of the sins of his country Israel—specifically mentioning their iniquity, wickedness and rebellion towards the Lord. It would be fitting for all who claim Christ as their Savior to adapt a similar prayer for God’s intercession in our country today. Our country began with the noble Biblical intentions of the Founding Fathers who relied immensely upon Scripture in laying the formation of our Republic.1

But now Christianity seems to be a distant memory, not simply because of those who reject Christ, but because many Christians have turned away from the authority of Scripture. We have failed to become credible witnesses in order to impact our culture for the gospel. Instead, many denominations have developed a belief system based on the ideology of the secular-humanist, social justice and political correctness, with the aspiration of gaining public approval. This is an obvious strategy to please men, of which Paul condemned as not indicative of the servants of Christ:

For am I now seeking the favor of men, or of God? Or am I striving to please men? If I were still trying to please men, I would not be a bond-servant of Christ. (Galatians 1:10)

The situation which we find ourselves in the United States in 2021 is different than in Daniel’s day. Before their fall to Babylon in 586 b.c., Israel had been in a direct covenant relationship with God, ruled by a king who was to obey the statutes of the covenant, as were the religious leaders—high priest, priests and scribes.

“Now therefore, here is the king whom you have chosen, whom you have asked for, and behold, the Lord has set a king over you. If you will fear the Lord and serve Him, and listen to His voice and not rebel against the command of the Lord, then both you and also the king who reigns over you will follow the Lord your God. If you will not listen to the voice of the Lord, but rebel against the command of the Lord, then the hand of the Lord will be against you, as it was against your fathers.” (1 Samuel 12:13–15)

Samuel added this directive:

Samuel said to the people, “Do not fear. You have committed all this evil, yet do not turn aside from following the Lord, but serve the Lord with all your heart. You must not turn aside, for then you would go after futile things which can not profit or deliver, because they are futile.” (1 Samuel 12:20–21)

It is impossible to provide a Biblical parallel of our nation with that of Daniel’s. In spite of the auspicious beginning of our Republic by the Founding Fathers, our nation is not in a covenant relationship with God—it is not considered God’s chosen people as Israel has been proclaimed (Deuteronomy 7:6–8; Psalm 105:43; Romans 11:1-2).  

However, Christians today have a responsibility towards governments as delineated in Scripture. Paul states the every person is subject to the authorities and that they exist because they are established by God to maintain law and order (Romans 13:1-7; see also Titus 3:1; 1 Peter 2:13ff).

In contrast to the Christian’s responsibility, the rulers are supposed to be “servants of God” (Romans 13:6). When they cease to be servants of God, they by nature will rule with evil intent, namely, by means of oppression and tyranny.

Our nation has been methodically progressing towards this junction since the end of World War II. Our loss of personal freedom, liberty and privacy are under great assault by an over-reaching central government—one that is far removed from what our Founding Fathers envisioned. Dr. Francis Schaeffer explains its origins and how the World Council of Churches has been complicit in the rise of world-wide tyranny. Here is a relevant quote from his book The Great Evangelical Disaster (1984)2:

It is interesting to note that within the WCC agenda there is a whole catalog of issues on which the World Council has “come down on the wrong side,” and with which the evangelical world has increasingly accommodated. One that I would mention in particular is related to the proper need for Christians to stand against tyranny—from whatever side it might come, right or left. This includes the tyranny that exists in the Soviet bloc, and the extended tyranny that exists around the globe because of the natural expansionist philosophy of Marxism and the Soviet Union. And note that the Soviet system is totally based on the same view of final reality which under the name “humanism”3 is producing destruction of our own country and our own culture.

This of course also needs balance: I would say again that our country was never perfect—our country was never perfect, and now it is certainly less perfect. It has been years since I have prayed for justice on our country; I pray only for mercy. With all the light we have had and the results of the biblical influence, and then to have trampled on what we have had—we deserve God’s judgement. [Emphasis his]

Therefore, I encourage you to read Daniel’s prayer4 and in your own words substitute his locale (Israel, Judah, and Jerusalem) with your country (United States, England, etc.); his leaders (the king) with your president and congressional representatives, prime minister, etc.; his spiritual leaders (the priests and prophets) with your pastor/teachers. And pray for God’s mercy upon our country and for a spiritual revival within the hearts and minds of those who claim Christ as their Savior that we all adhere to “every word that proceeds out of the mouth of God.”5

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[1] Lutz, Donald S. “The Relative Influence of European Writers on Late Eighteenth-Century American Political Thought.” The American Political Science Review, vol. 78, no. 1, 1984, pp. 189–197. JSTOR, www.jstor.org/stable/1961257. [Retrieved 8 January 2021].

 [2] Schaeffer, Francis (1985). The Complete Works of Francis A. Schaeffer. Wheaton, IL: Crossway, 4.390.

[3] The secular-humanists reality is “seen as only material or energy which has existed forever in some form, shaped into its present complex form only by pure chance” i.e. without God’s creative works. From an address delivered by the late Dr. Schaeffer in 1982 at the Coral Ridge Presbyterian Church, Fort Lauderdale, Florida. https://peopleforlife.org/francis.html

[4] Daniel 9:1-19

[5] Matthew 4:4

© 2024 David M. Rossi

OBEYING THE ROYAL LAW: JAMES 2:6-8

 Verses 6-8: But you have dishonored the poor man. Is it not the rich who oppress you and personally drag you into court? Do they not blaspheme the fair name by which you have been called? If, however, you are fulfilling the royal law according to the Scripture, “You shall love your neighbor as yourself,” you are doing well.

   The display of partiality towards the poor man is considered dishonoring. The Apostle Peter commands that we are to “honor all people” (1 Peter 2:17; cf. Romans 12:10; 13:7). Why should we honor all people? Because all men bear the image of the Creator, and since all men need salvation, the nature of our witness should imitate Christ, so that the reality of the gospel will not be tainted by any personal imperfections.

Here and in the next verse, James poses two questions concerning the duplicity of how they have shown favoritism to the rich man. First, to paraphrase his question: “Aren’t these rich people the ones who oppress you and drag you into court?” These actions, oppressing and dragging, should not to be minimized. For their oppression is an arbitrary exertion of power over you in a tyrannical manner.  They don’t merely send a subpoena to your home, they have you forcefully dragged into court.

The answer to this first question is undeniably "yes."

The second question James asks, again paraphrasing: “Aren’t these rich people the ones who speak slanderously about your Savior, Jesus Christ?” James maintains that the name of Jesus Christ is a ‘fair name.’ The Greek word for fair has a deeper meaning of “morally good, noble, praiseworthy.”1 Luke writing around the time of this epistle mentions the name they have been called:

And the disciples were first called Christians in Antioch. (Acts 11:26)

So, what does it mean to blaspheme? The dictionary definition states that it is “the act of cursing, slandering, reviling or showing contempt or lack of reverence for God.”2 This was forbidden of God’s people as stated in the Third Commandment of the Decalogue:

“You shall not take the name of the Lord your God in vain, for the Lord will not leave him unpunished who takes His name in vain.” (Exodus 20:7)

Let’s look at a few illustrations from Scripture to demonstrate the seriousness of this sin: because Jesus claimed to be the Son of God, the scribes believed that He was a blasphemer (Matthew 9:3); those who ascribed that the miraculous works of Christ were empowered by Satan, instead of the Holy Spirit, Jesus stated that they had blasphemed the Holy Spirit and that they would not be forgiven (Matthew 12:31-32).

However, is blasphemy only a verbal activity? It also demonstrated by any form of contempt for the God of the Bible, including physical violence. The beating and murder of God’s people, with the intent to rid the world of Christians and Christianity, is a clear example of blasphemy. This began in the first century with Stephen (Acts 7) and has continued even to this day with the Islamic Jihad being acted out in many countries. This blasphemy continues with governments which denigrates Christianity because of Biblical tenets don’t agree with their secular humanist ideology.

Do you ever feel uncomfortable when someone in your presence or on the television uses the name of God flippantly? Are you repulsed when they say “Jesus” or “Christ!” instead of “Oh, my!” as an exclamation? Or needlessly say, “Oh My God!” We should be disgusted. It is blasphemy. Sure, the unbeliever gives no thought to the right or wrong of their verbiage—their ignorance does not give us a reason to excuse them. Instead we should pity them in their unwitting practices.

The answer to this second question is also "yes."

The Royal Law

The word ‘however’ is incorrectly translated from the Greek and therefore fails to provide the reader the accurate emphasis in this verse. It would be better translated by: indeed, really, truly, or actually. So what James is saying is that if indeed you are fulfilling the royal law, you are doing well. You are being obedient to the Lord.

But what does he mean by a ‘royal law’? The Greek word for royal actually means ‘kingly.’ The idea is that this law ranks supreme over all other decreed laws of God. This particular edict, "You shall love your neighbor as yourself", was first proclaimed to the Jews in Leviticus 19:18. It is the supreme royal law that believers of all ages are to obey. The Lord Jesus further expressed its supremacy including it with the great and foremost commandment "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind" (Matthew 22:37).3 And then He declared:

“On these two commandments depend the whole Law and the Prophets.” (Matthew 22:40)

One might ask, as the lawyer in Luke chapter 10 asked Jesus: “And who is my neighbor?” Jesus answers the question with His narration of the familiar parable of the Good Samaritan. At the end, Jesus asks the lawyer:

“Which of these three do you think proved to be a neighbor to the man who fell into the robbers’ hands?” And he said, “The one who showed mercy toward him.” Then Jesus said to him, “Go and do the same.” (Luke 10:36-37)

We see here that the neighbor could be a friend, an unknown person, an enemy, or anyone in our periphery. And the love we should demonstrate towards the neighbor is to be characterized by mercy, which involves being compassionate. Notice that this exhibition of love is lacking bitterness, resentment, unhelpfulness, rudeness—everything short of compassion, empathy, kindness, consideration or benevolence.

In this day of polarization (politically and theologically) this is a major challenge for believers. But the bottom line is this: being obedient to this law means that you are doing the right thing in the sight of God and man—you are doing well. James employs a play on words here. The Greek for well has its root in the word fair of verse 7. Therefore, by 'doing well' means that we live up to that 'fair name' by which we are called: Christian—one who identifies as a believer in and follower of Christ.4

 

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[1] Arndt, W., Gingrich, F. W., & Bauer, W. (1957). A Greek-English Lexicon of the New Testament and Other Early Christian Literature, Chicago: University of Chicago Press, p. 401. [καλός/kalós].

[2] "Blaspheme" (1995) In Nelson's New Illustrated Bible Dictionary (R. F. Youngblood, F. F. Bruce, R. K. Harrison, Ed.). Nashville, TN: Thomas Nelson, Inc.

[3] James does not cite the first commandment.

[4] Louw, J. P., & Nida, E. A. (1996). Greek-English Lexicon of the New Testament: Based on Semantic Domains (electronic ed. of the 2nd edition). New York: United Bible Societies, 1.126.

© 2023 David M. Rossi

THE POOR ARE RICH IN FAITH: JAMES 2:5

Verse 5

“Listen, my beloved brethren: Has God not chosen the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him?” (James 2:5)

 

  When James commands them to listen, it is not simply to hear with their ears what he has to say, but to concentrate and comprehend the Biblical principle he is about to put forward.

The question posed in this verse urges us to consider the mind of God regarding those who are poor. His great compassion upon those in poverty is demonstrated throughout the Scriptures. Recall that while John the Baptizer was imprisoned, messengers were sent to Jesus asking if He was “the Expected One.” The Lord Jesus reported back to John:

The blind receive sight and the lame walk, the lepers are cleansed and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. (Matthew 11:5)

The poor have the gospel preached to them! However, could the poor be understood as having a twofold meaning? The word used in the Greek does not only imply economic need but also weak, miserable, beggarly, impotent,1 and as explained further in the Greek lexicon:

[A]t times the reference is not only to the unfavorable circumstances of these people from an economic point of view; the thought is also that since they are oppressed and disillusioned they are in special need of God’s help, and may be expected to receive it shortly.2

The emphasis here is not a consideration of those who are economically impoverished, but those who are spiritually destitute—and this includes of all mankind from birth. James proclaims that the poor have been chosen to be rich in faith. For there is nothing greater than to have the gospel of Jesus Christ preached to all men. Once they accept Christ as their Savior they are rich for all eternity. Not as the world considers rich, i.e. money, social status, etc., but rich in faith—a faith in the true God of the universe. James is saying that those who were poor are now able to live the normal life of faith, devised by God and established upon His divine standards. This life He provides is contrary to the world’s standard of the continuous pursuit of self-interests and the frantic search for happiness.

Not only are they rich in faith, but they are heirs of the kingdom. This sounds impressive and superb, but what is meant by the kingdom? For the Jews in the ancient world, the kingdom refers to the establishment of a theocratic nation. It is often referred to in theological studies as the Millennial Kingdom, when Jesus Christ returns at His Second Coming and re-establishes the nation of Israel under His personal administration. 

But James is not referring to this future kingdom. He is indicating the spiritual kingdom of all who have believed in Jesus Christ as their Savior. It is the same idea that the Lord Jesus explained to the Pharisees:

Now having been questioned by the Pharisees as to when the kingdom of God was coming, He answered them and said, “The kingdom of God is not coming with signs to be observed; nor will they say, ‘Look, here it is!’ or, ‘There it is!’ For behold, the kingdom of God is in your midst.” (Luke 17:20-21)

This kingdom which all believers inherit is to be accurately understood as the spiritual rule of God over the hearts and minds of all believers in Jesus Christ. Since this inheritance is a promise of God, there is a certainty implied, for He never break a promise and He can never lie (Titus 1:2).

His promise is realized by ‘those who love Him.’ How do we demonstrate our love for Him? By giving up something we like? By saying “Sweet Jesus!” over and over, like some religious mantra? By doing a good deed daily? By attending church or lighting a candle? By living a virtuous or monastic life?

No!

Jesus clearly asserted what it means to love Him:

“If you love Me, you will keep My commandments.” (John 14:15)

The apostle John reiterated this in his first epistle:

For this is the love of God, that we keep His commandments; and His commandments are not burdensome. (1 John 5:3)

So, what are His commandments? A look at a couple of passages will shed sufficient light on what Jesus meant.

The Pharisees in their never-ending attempts to trip Jesus up, asked Him, “Teacher, which is the great commandment in the Law?” (Matthew 22:36) Instead of picking one commandment out of the Ten Commandments, Jesus sums up the whole:

And He said to him, “‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ This is the great and foremost commandment. The second is like it, ‘You shall love your neighbor as yourself.’ On these two commandments depend the whole Law and the Prophets.” (Matthew 22:37-40)

But we should also note that Our Lord gave another commandment, just prior to His death on the cross. This commandment was directed to all believers in this present age:

 “A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another. By this all men will know that you are My disciples, if you have love for one another.” (John 13:34-35)

And the answer is yes—if we love Him as He has specified, by keeping His commandments, then we shall enjoy the fullness of His blessed kingdom.

 

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[1] Arndt, W., Gingrich, F. W., & Bauer, W. (1957). A Greek-English Lexicon of the New Testament and other Early Christian Literature, Chicago: University of Chicago Press, p. 735 (ptōchós [πτωχός]).

[2] Arndt & Gingrich, p. 735.

 

© 2023 David M. Rossi