Obedience After Salvation

(this post belongs to the ‘what we believe’ series and is aimed at communicating the doctrines [truth claims] our church teaches)Does it matter how I live once I'm saved?We talk a lot about grace, how we can't save ourselves, and how we don't ever do anything on our own to earn God's favor.  And then we talk about the assurance that once a person has been saved by Christ there is nothing they can do or fail to do that would cause them to lose that salvation.  So it seems reasonable to ask whether it matters at all how we live once we're saved.  Because once you're in, you're in, right?Do we have to obey?  Is there a list of rules to follow?  And does anything happen if we don't?Well, it obviously does matter, otherwise we wouldn't have Paul's adamant response to a similar question in Romans 6:[1] What shall we say then? Are we to continue in sin that grace may abound? [2] By no means! How can we who died to sin still live in it? [3] Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? [4] We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.(Romans 6:1-4 ESV)Much of this confusion may be a result of a poor understanding and presentation of the gospel.  There may be some who feel they've been sold a bill of goods when they're told they must obey Christ after salvation.  After all, they were told that God offers them a free gift of salvation...with no strings attached! But then immediately after their conversion experience they're exhorted to start reading their Bibles and going to church and shaping up every area of their lives.  They're left thinking, I knew there had to be a catch! And they can imagine all those evangelists passing fist-bumps and snickering in a huddle saying, "Ha!  We got another one!"We know it matters how you live after salvation, but the real question is: WHY? The book of 2 Peter gives us 3 reasons why it matters how we live after salvation.  Here's what he says in chapter 1:[3] His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, [4] by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire. [5] For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, [6] and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, [7] and godliness with brotherly affection, and brotherly affection with love. [8] For if these qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. [9] For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins. [10] Therefore, brothers, be all the more diligent to confirm your calling and election, for if you practice these qualities you will never fall. [11] For in this way there will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ.(2 Peter 1:3-11 ESV)1. We can escape the corruption of the world and partake of his divine nature (vv. 3-7).Simply put, if we are saved, God has given us everything necessary for life and godliness.  It's ours!  And we now have the freedom to become like Him.  The promises given to us in His Word continually and progressively convince us of Christ's magnificence and the satisfaction found only in Him.  By knowing and delighting in Christ, the corruption of the world loses its grip on our desires, and we grow in our holiness.  Our perspective changes.  Our desires change.  And we know that this world has nothing for us, and our joy is in Jesus Christ.  So it no longer is a matter of menial obligation in that we have to obey, it becomes enriching and joyful delight in the freedom that we can obey!2. Godliness keeps us from being ineffective and unfruitful (vv. 8-9).There is progression in the Christian walk.  We are becoming more like Christ when increasing in godliness, and this guards against an unfruitful life.  What a goodness of God to allow His followers to grow and be fruitful and effective in ministry.  Obedience is not a catch in the offer of salvation, but the promise of being used by God and rewarded for faithfulness.  Who doesn't want to see their lives being used to advance God's kingdom?3. It gives us assurance of God's work in our lives and His promises for the future (vv. 10-11).This is perhaps one of the most crucial aspects of our obedience to Christ.  Our godliness gives us assurance of our salvation.  When we are tempted to doubt our salvation, Scripture does not instruct us to pull out a decision card we made years ago or remember a prayer we spoke while kneeling at our bedside.  We should be reassured by just looking at our lives and seeing the evidence that God has been actively at work making us holy.  Our godliness is God's work in us, giving us the assurance that, yes, He did call us and elect us for salvation and that someday we will enter into His eternal kingdom!So it absolutely matters how you live after salvation because it proves salvation has and is taking place in your life.  Christian, we are dead to sin.  Grow in godliness and experience the joy of delighting in Christ and seeing Him use you for effective ministry.  See how He is changing you and rest assured that you are His.If godliness is absent in your life, if there is no obedience to Christ, and the evidence of transformation simply isn't there, then there is great cause for concern!  Don't deceive yourself (1 John 1:6-10).  Believe in Jesus and then grow in your knowledge of Him.  You will escape the corruption of the world, He will use you for effective and fruitful ministry, He will richly provide for you an entrance into His eternal kingdom.I'm reminding of the words to an old song I sung as a kid, "Obedience is the very best way to show that you believe..."

Healing in James 5

The following is a guest post by Andy Bowden. Andy does a great job helping us think through James 5:13 - 18, particularly what the passages says to us about healing. You can read Andy's regular blogging at bowdenblog.wordpress.com.Recently I finished writing a thesis related to the Epistle of James. After examining the structure and purpose of James, I then examined James 5:13–18—the passage promising healing to the sick. I concluded that this promise relates to spiritual healing for the spiritually sick, i.e., for those who are in sin. In this post I would like to explain what led me to this conclusion.My analysis of the letter as a whole was critical for my study of chapter 5. In analyzing the Epistle, I noticed these important themes and facts:

• James belongs to the category of ancient epistle; chapter 1 serves as the Epistle’s intro, 2:1–5:8 as the Epistle’s body, and 5:9–20 as the body’s conclusion. This will be important later in our discussion.
• James addresses believing brothers in his Epistle (e.g., 1:2, 16, 19; 2:1, 5, 14; 3:1; 5:7, 12, 19), implying that the Christian community is his sole focus even when James issues strong rebukes.
• James regularly alludes to the Greek version of the OT prophets. For example, in the very first verse of the Epistle (1:1) James calls himself “a servant of God and of Jesus Christ.” Repeatedly in the Old Testament the prophets were referred to as “servants of God” (e.g., Jer 7:25; 25:4; 44:4; Ezek 38:17; Joel 3:2; Amos 3:7; Jonah 1:9; Zech 1:6; Mal 3:24). James’s reference to prophetic tradition in 1:1 establishes this as a contextual background for his message (Jobes, “Minor Prophets,”135). When addressing the problem of favortism (2:1–9), James alludes to the prophets who used similar terminology when discussing the oppression of the poor (e.g., Jer 7:6; 22:3; Ezek 18:7, 12, 16; 22:7, 29; 45:8; 46:18; Amos 4:1; 8:4; Micah 2:2; Hab 1:4; Zech 7:10). The paragraph located in 3:13–18, which many argue to be the heart of the Epistle, is one of James’s clearest allusions to the prophetic OT. One author notes that the question in 3:13, “Who is wise and understanding among you?” echoes Hosea 14:10, which in summary of the prophet’s entire message asks, “Who is wise and will understand these things?” (Jobes, “Minor Prophets” 138). James’s term “fruit of righteousness” in 3:18 occurs in the OT prophets (e.g., Amos 6:12; Hos 10:12). In 4:4 James calls the readers “adulteresses,” which is an allusion to Hosea and other Minor Prophets, where Israel’s unfaithfulness is likewise compared to adultery, implying that James accuses his audience of the same kind of unfaithfulness to the new covenant in Christ as was condemned by the prophets. James borrows heavily from the language of the OT prophets in his stern rebuke (4:1–10), and in his calls to the merchants (4:13–17) and landownders (5:1–6). Not surprisingly, the prophetic language will appear in 5:13–18.
• The theme of repentance from sin runs throughout the Epistle. In the very first paragraph, James commands, “count it all joy when you face temptations of many kinds” (1:2, although, in many English Bibles this is translated as trials). James continues the topic of temptation in the next paragraph using the exact same terminology, “No one being tempted should say ‘I am being tempted by God’” (1:13). Then in 1:21 James challenges the readers to put aside all filth and the abundance of wickedness. In 2:9 James argues that believers’ favortism makes them sinners who are guilty of breaking the whole law. James 3 teaches that believers stumble in many ways because of the tongue, which is the world of iniquity. The Epistle’s strongest rebuke is found in ch. 4, where the readers are chastised for desiring and envying, murdering and waging war, and after not getting what they want, finally turning to God in prayer (4:1–3). Rather than being called “brothers” here, James calls them “sinners,” “double minded,” and “adulteresses,” and then blasts them with 10 imperatives in vv. 7–10 to call them to repentance. Sin is defined 4:17 as knowing the good to do but not doing it. The Epistle closes with a call to turn sinners from their wandering (5:20). We will see that the topic of sin is also prominent in 5:13–18.
• Related to the theme of sin is the recurring theme of Judgment. Judgment appears throughout the Epistle (e.g., 2:12–13, 3:1, 4:11, 5:9, 12).
• Throughout the Epistle, James compares righteousness to fruitfulness. While the rich are compared to a scorched flower (1:10), believers are said to be God’s firstfruits (1:18). Righteousness is compared to fruit in 3:18, and the farmer is pictured in 5:7 eagerly awaiting fruit. Finally, the prayer of the righteous is effective in bringing forth fruit (5:18). The theme of fruit will appear in our paragraph (5:13–18).

How do these observations relate to James 5:13–18, and what other evidence is there that this passage speaks of healing from spiritual sickness?

• The view that James speaks of healing from spiritual sickness is supported by the strongest historical evidence. There is not a single piece of evidence from the first three hundred years of church history indicating that this passage was understood to speak of physical sickness and healing. One author explains that during this period “there is no actual rite or form known to us which gathers the presbyters round the bed of the sick and provides a text for their use” (Halliburton, Oil of Gladness, 89). Halliburton points out that during this period the church associated anointing with the baptismal pool instead of the bedside. The first theologians to comment on James 5 were Origen and John Chrysostom of the 3^rd and 4^th century, who interpreted the passage to speak of the forgiveness of sins and not as a warrant for the practice of anointing the sick.
• Part of the difficulty with understanding James 5:13–18 is that each of the terms for sickness and healing can refer to physical or spiritual matters. How then can we know which James had in mind?
• One of the key words to grapple with is in v. 14, which is translated in English Bibles as “Is anyone among you sick?” This word “sick” is very challenging because of its many different meanings. It is often used in the NT for physical sickness, especially in the Gospels and Acts where individuals are miraculously healed (e.g., Matt 10:8; 25:36, 39; Mark 6:56; Luke 4:40; John 4:46; 5:3, 7; 6:2; 11:1, 2, 3, 6). Paul, however, uses the term to refer to spiritual weakness, as in 2 Cor 12:10, “my power is perfected in weakness.” Weakness or sickness, which does James have in mind?
• In seeking to understand the word’s meaning in this paragraph, we must consider the context of the letter. The immediate context surrounding this paragraph deals with judgment (5:9, 12) and with turning wandering sinners (5:19, 20). And, as was previously mentioned, these themes may be traced back not only to the rebuke that begins in ch. 4, but also to the beginning of the book.
• The context also shows how often James borrows language from the OT prophets. For example, James’s terms in chs. 4 and 5, including “adulteresses,” “cleanse your hands,” “draw near to God,” “be wretched,” “mourn,” “weep,” and “rain,” are meant to direct the readers’ attention to the OT prophetic language. Commenting on these deliberate allusions, one author noted that “James employs the elaborate symbols for repentance in the prophetic tradition” (Johnson, James, 289). Even James’s two “come now” paragraphs mirror typical OT prophetic woe oracles (see, e.g., Isa 5:8–23; Amos 5:16–20; 6:1–7; Hab 2:6–19).
• This is extremely significant for determining the meaning of sickness/weakness in 5:14 because the term also happens to be a favorite in the OT prophetic books, where it refered to those who had fallen spiritually. One author notes that “the words are used [by the prophets] in the great majority of cases in the specific sense of ‘stumble,’ or ‘fall.’ . . . This meaning is attested chiefly in prophecies announcing the judgment of God upon those who have rebelled against Yahweh and who, therefore, will ‘stumble and fall.’ . . . Indeed, the expression ‘the ungodly shall fall’ in Zeph 1:3 is a convenient designation of the entire OT conception of spiritual judgment” (Black, Astheneia, 14). This implies that 5:14 can be translated as “is anyone among you sick/weak/spiritually fallen?”
• The possibility that James in this paragraph is promising spiritual healing to the spiritually fallen fits the context of the book and the remaining details of the passage. In James 5:14 this fallen one is anointed by the elders with oil, which symbolizes God’s favor and mercy. The examples are plentiful in the prophets where repentant sinners were anointed with oil as a sign that God had heard and forgiven them (e.g., Joel 2:12, 16–23). Similarly, these in James are told to be anointed as a sign of God’s readiness to forgive them.
• James then says “the prayer of faith will save/heal” this fallen one. Does James have physical healing or spiritual restoration in mind? The term he uses is σώζω (s­ōzō), and this occurs four other times in the Epistle—each time refering to spiritual salvation or to rescue from trouble:

1. 1:21—“receive the implanted word that is able to save your souls”
2. 2:14—“can such faith save him?”
3. 4:12—“there is one law-giver and judge, the one able to save and to destroy”
4. 5:20—“the one who turns a sinner from his wandering ways saves his soul”

• Most notably the fourth occurrence above is closely related to the present passage, occuring a mere few verses later in context. It seems most likely, then, since every other occurrence of this word in James refers to salvation rather than physical healing, that the word continues to carry the same connotation in 5:15. The remaining terms for sickness and healing in this passage can likewise speak of physical or spiritual matters; I am going to skip over these for the sake of space.
• But if James promises spiritual healing to the spiritually fallen, what about the phrase in v. 15 that says, “And even if he has sinned, he will be forgiven”? James has written this phrase in such a way as to highlight an aspect of the verb for the reader. James is not saying that even the person who sinned will be forgiven. Rather, he uses an emphatic form of the perfect tense—a tense that focuses on the state or consequences resulting from an action. Thus, James speaks of sin in the past whose effects continue to be felt in the present, or, as Greenlee states, “The perfect tense refers to a state resulting from having sinned” (Exegetical Summary, 225). What kind of sin, then, is James emphasizing? A specific kind of sin—sin whose consequences continue to linger, perhaps the type that plagues those seeking repentance, the seemingly terrible, unspeakable sins that one would never dare confess. Lange explains that James thinks of “one who is as yet burdened with the guilt of those sins” and whose continuing guilt will be removed (Lange, James, 139). James has rebuked believers for some awful sins—murder, adultery, and hatred towards God—but here he reassures the reader that no matter the sin or the state that has resulted from the sin, God’s offer of forgiveness remains. Attempting to capture James’s thought, one author translates the clause, “Even if the sick be suffering the consequences of his sins” (Plummer, James, 354). The phrase might also be translated “even if he is a notorious sinner, he will be forgiven” or “even if he carries a burden of guilt over his sin, he can trust in God’s forgiveness.”
• In 5:16 James says, “Confess your sins to each other so that you may be healed.” The word for healing is in the plural, meaning something like, “so that you all may be healed.” James seems interested in the health of the community, which comes about as sin is dealt with.
• The prayer of Elijah in 5:17 illustrates that the healing is from spiritual sickness. Out of all the episodes in Elijah’s ministry involving prayer—and there were plenty—Johnston astutely draws our attention to which of these James chose not to quote (A Pattern? 172–73). Specifically, James does not refer to Elijah’s prayer for the widow’s son that brought physical life and healing (1 Kings 17:7–24). Such an example would have fit James’s argument perfectly if he were talking about the physical healing of the sick. Instead, however, James selected the passage in 1 Kings 17–18 (where prayer is not even specifically mentioned) because the passage focuses on the withholding of rain due to Israel’s wicked sinfulness during Ahab’s reign. Such drought was in accordance with the words of Deuteronomy 11:13–17, that Israel’s disobediance would bring lack of rain, and that repentance would usher rain back again.
• The rain in 5:18 also points to James’s spiritual focus. The withholding of rain came to signify judgment (as in 1 Kings 18:18); the giving of rain signified forgiveness and the end of judgment. “One could say that the mention of the shutting of heaven and the theme of drought/rain carried with them an entire series of other themes such as sin, prayer, calling upon the name of God, conversion, pardon for sins, the correct way of life, etc” (Bottini, La preghiera, 172).
• If James promises unconditional healing to the physically sick, then this is the only place such an unqualified promise is found in the NT.
• This passage focuses on prayer for spiritually fallen believers. Such a conclusion is in line with other New Testament teaching, such as that of Galatians 6:1–2: “Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness, each one looking to yourself, so that you too will not be tempted. Bear one another’s burdens, and thereby fulfill the law of Christ” (NASB). Similarly, 1 John 5:16: “If anyone sees his brother committing a sin not leading to death, he shall ask and God will for him give life” (NASB). These passages, like James, occur at the Epistles’ conclusions.
• As we noted, 5:13–18 is located in the conclusion of the Epistle. Those who study ancient epistles note that authors devoted extra attention to conclusions, which were to recapture the whole writing and finalize the author’s motives. Conclusions were, therefore, seen as one of the most important parts of an epistle. One author explains that conclusions serve as the hermeneutical spotlight, highlighting the central concerns of the letter: “Epistolary closings are to be seen as intimately related to the concerns addressed in the bodies of their respective letters. . . . The letter closing functions a lot like the thanksgiving, but in reverse. For as the thanksgiving foreshadows and points ahead to the major concerns to be addressed in the body of the letter, so the closing serves to highlight and encapsulate the main points previously taken up in the body” (Weima, Neglected Endings, 22). Thus, in an epistle’s conclusion one should expect to encounter the primary themes of the discourse, the final opportunity for the audience to change or modify its thinking and attitude, and a recapitulation of the argument.
• If James were to conclude his letter by mentioning physical healing, he would end with a theme that was random and disconnected from his letter. One author explains that “the sudden emergence of instruction dealing with a ministry of divine healing for the sick at the end of a book stressing solely matters of spiritual concern seems somewhat incongruous” (Hayden, “Calling the Elders,” 259).
• By ending, however, with a promise of spiritual healing to the spiritually fallen, James 5:13–18 effectively recapitulates the argument and themes of the Epistle. While the body of the Epistle employed prophetic rebuke and warning, James’s conclusion employs prophetic words of hope, reconciliation, and consolation—offering sure forgiveness to the spiritually fallen. While the body chastised the brothers for their various sins, the conclusion assures these fallen brothers of God’s readiness to forgive. While the body emphasized fruit-bearing, the conclusion likens the community’s healing to rain that brings about fruit (5:17). This paragraph, proclaiming a message of healing to the spiritually fallen, fits seamlessly in a letter calling sinners to humble repentance for their sins.

So, these are my reasons for concluding that James promises healing from spiritual and not physical sickness. I have tried to be as brief as possible, so naturally I had to omit many points that are found in my thesis, including a fair, balanced summary of opposing arguments. If you have further questions I would be glad to discuss them with you.

Looking for Heroes

Have you noticed how easy it is for Christians to look for heroes? The moment someone in the public eye professes faith in Jesus the larger Christian community jumps all over it. We talk them up and we thank God that finally someone is speaking up for Jesus. Two recent examples are Tim Tebow and Jeremy Lin, the former a NFL quarterback (the Bronco's) and the later a NBA point guard (the Knicks).  Now let me quickly get something out. I have no problem with either of these guys, at least as far as my knowledge of them goes. And I certainly do not have a problem with a Christian in the public eye professing his or her faith. What is interesting to me is how the larger Christian community tends to react in these situations.The most common response I see is one of excitement that Jesus is getting some attention, moving into the public eye, through the courageous, bold confession of a celebrity. And yet, I can't help but think that having that attitude lets us off the hook. Letting someone else put the spotlight on Jesus frees us from having to do so. We are the ones who should pull our culture's attention to Jesus.I can hear the response now. "But Jonathan, I'm not popular. I'm a nobody. If I profess Jesus no one stops to listen, no news paper is going to run the story, and I won't make any ESPN broadcast." And you're right. You're not a celebrity, and neither am I. I am pastor at a small church in a small town (which I love by the way!). But then again, I didn't say, "you (singular) are the one to pull our culture's attention to Jesus." I said "we". I am small and have relatively little influence on a national, and especially global scale. The church, however, is not small. There are Christians living in every city in our country, and in many (daily increasing!) people groups of the world. As an individual what you do will fly under most raiders. But as whole, as the community of faith, we are huge. When we profess Jesus, love our neighbor and share the gospel, no one can miss it. A unified Church living out the glorious truth of Jesus would be undeniable, unmistakable, and would command the attention of our culture.I am thankful for well known Christians who use their platform to point people to Jesus. The simple truth, however, is that the Church commands perhaps the largest platform in the world. Unfortunately, we rarely step up to the mic. That doesn't have to be the case. Your voice may be small, but when you step up to the mic in your neighborhood, at work, or at your kids play date you're not speaking alone. When the 'we' of the church lift our voices in the unified chorus of Christ, the gospel will be heard and the world will take notice of Jesus.

February's Memory Verse

This month we're memorizing a verse that speaks directly to our fears, our hardships, our moments when we don't think we can go one more inch.

Isaiah 41:10 Fear not, for I am with you; be not dismayed, for I am your God; I will strengthen you, I will help you, I will uphold you with my righteous right hand.

The entire chapter is an incredible testimony to the power of God and his willingness to be our God. Take some time to read over the chapter this month. It will make the promise of verse 10 even sweeter.