What must I do to be saved?

Born Again

Have you wondered about the phrase which describes certain individuals as “born again Christians”? What does that mean any way? Is a “born again Christian” in some way different than other Christians?  And how exactly does a person get that way?

While the words “born again” and “Christian” are certainly found in the Bible, it is of note that they are never found together as the popular usage has it today. In fact, the phrase “born again Christian” is obviously redundant. Every person who is a Christian has, of necessity, been born again. This becomes apparent as we examine the rebirth that is described in the Scriptures.

Jesus first introduced the idea of being born again in John 3:3-5. He said, “Except a man be born again, he cannot see the kingdom of God”. When asked for an explanation, He added, “except a man be born of water and of the Spirit, he cannot enter into the kingdom of God”.  Many have wondered as to what exactly Jesus meant when He spoke of the role of water and the Spirit in the new birth.  Other passages shed valuable light on this matter.

In I Peter 1:23, we read once more of being “born again”. Here Peter says we are, “born again . . . by the word of God, which liveth and abideth forever”.  Knowing that the Holy Spirit caused the inspired word to be written, we have thus discovered the work of the Spirit in this rebirth.  His work is found in the instructions of the Scriptures which lead us to obey the Lord.

But what about the water?  Look to Romans 6:4 … “Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.”   There is the water; it is the water of baptism, from which we rise to “walk in newness of life”.   Now, think for a moment: “newness of life”, that phrase speaks to us of a new birth, of being “born again”.

And so we have it, what it takes to be “born again”, “born of water and the Spirit”.  It is to be instructed by God’s holy word, and to be obedient to its commands, including baptism in water.

Have you been “born again”? Or, perhaps even more simply, are you really a Christian? There is nothing mysterious about the process, as some would have you to believe. Instead, you can be born again just as every other true Christian has ever been, by learning God’s law, and obeying His commands.

– by Greg Gwin

READ THE TEXT

11 “Do not speak evil against one another, brothers. The one who speaks against a brother or judges his brother, speaks evil against the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. 12 There is only one lawgiver and judge, he who is able to save and to destroy. But who are you to judge your neighbor?”

Ideally we would have included this in our previous study, as it is symptomatic of the Christian who has become self-absorbed. The evil speaking referred to here was undoubtedly a leading cause in the quarrels and fights which existed amongst brethren (see v. 1).

SPEAKING EVIL AGAINST ONE ANOTHER (vv. 11)

First notice that the outward problem is brethren speaking “evil against one another” (v. 11). The prohibition here is not bringing sin to a brother’s attention in the spirit of humility (see Gal. 6:1-2). To speak evil against another is to speak falsely, unfairly or in a slanderous way. When one impugns the motives of a brother or intentionally misrepresents him, he has spoken evil against his brother. Paul exhorts brethren to “strive together” (Rom. 15:10), not against one another! It is never justifiable to speak something that is evil against a brother or speak about a brother from some base or evil motive.

Peter uses a very similar expression in 1 Peter 2:12 where he says, “Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation.” Peter warns that some will speak against Christians as if they were evil doers. Clearly this is “Gentile” behavior that children of God must not engage in!

THE IMPLICATIONS OF UNJUSTLY JUDGING BRETHREN (vv. 11-12)

To speak evil against, or unfairly judge or accuse a brother, is to speak “evil against and judge the law.” What law is James referring to? The royal law mentioned in 2:8 which says, “You shall love your neighbor as yourself.” If Christians are to love their neighbors, how much more their brethren? Ironically, the one who judges is actually the one who is violating God’s law. In fact, he has enthroned himself pretending to be the judge! Surely this reminds us of the scoundrel by the name of Diotrophes in the book of 3 John. He judged others to be unfit when he was the one in need of self-examination and humbling himself! We also think of the self-righteous Pharisee who gave thanks that he was not like the tax-collector! (see Lk. 18:9-14).

The truth is, when we place ourselves in the judgement seat, we take a seat that is only occupied by the Lord! We don’t determine what God’s law is, He already has. We certainly don’t distort His law and judge others by our own! God is the Judge! His Word is His standard!

OVERCOMING THIS SIN

If being judgmental of brethren (or others) is something you struggle with, you should look closely at the admonition that James gave previously in this chapter. All need to humble themselves before God (v. 6). All need to personally submit to God and draw near to him (v. 7). All need to mourn and correctly deal with their own sin and cleanse their own hearts (v. 8). Then, if truly need be, they will be in a position to remove the speck from their brother’s eye! (Mt. 7:3). It’s truly difficult to see clearly if we should have a beam in our own! (Mt. 7:4).

Our role is not that of judge or law giver, but of being “a doer of the law” (v. 11). If we have a proper view of ourself and our relationship with God and His will, speaking evil of our brother will not be a sin we continually struggle with.

Perhaps a fitting conclusion for our reflection is the question that James poses at the end of verse 12, followed by his tender appeal at the beginning of verse 11: “Who are you to judge your neighbor?”… “Do not speak evil against one another, brothers.”

Daren Schroeder

God calls upon us to be spiritually minded, to abhor what is evil and to cleave to what is good (Romans 12:1, 2). Yet temptations, both brazen and subtle, seek to steal away our hearts from the beauty and simplicity of divine truth and holy living. It was love for this present world that caused Demas to forsake the right way (2 Timothy 4:10).

Many professing Christ have been similarly enticed and enthralled by worldly desires. John gives us five reasons why it is sheer folly.

“Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world.  And the world passeth away, and the lust thereof: but he that doeth the will of God abideth forever” (I John 2:15-17).

1. He alienates himself from God. “If any man love the world, the love of the father is not in him.”

It is impossible to love God and the world at the same time for they are utterly incompatible. Though we have the capacity to love either, seeing we have the power of choice, there is no way we can love both. The love of one precludes love of the other. The language can be even stronger.

When we walk in sin we not only demonstrate a lack of love for God, but we make ourselves an enemy. Note in the following passage that God is not set forth as the enemy of the sinner, but rather the sinner in his own mind is set forth as the enemy of God.

“And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled” (Colossians 1:21). “No man can serve two masters: for either he will hate the one, and love the other, or else he will hold to the one, and despise the other” (Matthew 6:24).

2. He is wrong. “For all that is in the world is not of the Father, but is of the world.”

Everything that is “of the world” in the passage is that which appeals to the baser nature of man. It is therefore that which is low, selfish, unworthy and vain. All that it offers can be summarized in the three divinely made points: (1) lust of the flesh, (2) lust of the eyes, and (3) the pride of life.

By “lust of the flesh” we see the craving desire to indulge in sensuality and pleasure. It is low, disgraceful living. “Lust of the eyes” depicts essentially greed and covetousness, the eager desire to possess for the sake of possessing. The “pride of life” is the love of status and glory in the eyes of others. It is concerned with image, not character or usefulness. These three pictures show not only the vileness of our conduct, but the corruption of our hearts, when we let sin seize our souls.

3. It is temporary. “The world passeth away, and the lust thereof.”

This plainly declares that there is no lasting gain or advantage in sin. The pleasures of sin, as Moses wisely discerned, are “for a season” (Hebrews 11:25). But the consequences are eternal, and they must be forever suffered in hell’s agonies. An eternity lost! And for what?  — a moment’s pleasure, a bauble that glitters, or a puffed-up pride.

4. There is a better way. “But he that doeth the will of God abideth for ever.”

This is the way of nobility and character. It is attended in life by a peace of mind and renders one useful to God and man in the highest sense. And seeing that it is God who made man, and who best knows man, and whose will is set forth as a guide for man, it naturally and necessarily follows that this is the only way man can attain a full measure of happiness and hope. Is it not the height of folly for a man to disdain and reject the privilege and pleasure of “walking in the light” with his God? Righteousness is infinitely better than a life of sin.

5. Eternal life. “He that doeth the will of God abideth for ever.”

What a glorious triumph! This old earth, and all that pertains to it, is destroyed. The pleasures and lust of sinful society, “the world,” and now without attraction or appeal. The glitter is gone.  But he that did the will of God abides, and his treasures survive the world, and he himself is clothed with a new body, like His, “for we shall see him as he is” and “so shall we ever be with the Lord” (I John 3:2; I Thess. 4:15-18).

Wherefore, brethren, love not the world, but rather love God with all your heart, soul and mind. You will be glad–both here and hereafter.

– by Jere Frost

While serving as the pulpit preacher for a church in Memphis, Tennessee, I was invited to teach a short class series on the letter of James at an event in Nashville. Since my wife had grown up in the area, we arranged to have dinner with the family of a woman she had known all her life. When our hostess learned my subject, she said, “Oh, I just love the book of James!” Carlynn’s emphatic reply surprised her: “I don’t!”

Because each was focused on something different, I knew that both were making valid points. Our hostess was thinking about how straightforward and practical James is; unlike Romans, for example, James develops no elaborate doctrinal argument, though the book is not devoid of doctrine. James is also known for its down-to-earth appeal to let our faith impact the activities of our daily lives. It’s that practicality that our hostess had in mind when she said how much she loved James.

Carlynn appreciated those aspects of James, but she was also acutely aware of how uncomfortable James’s teaching can be. He is direct, urgent, forceful, and uncompromising. As we say today, he “gets in your face.” He challenges us to think hard about our lives and often makes us uncomfortable as he calls on us to deal with things we would rather not address. (Any teachers reading this who would like to skip over James 3.1-12 instead of opening yourself up to what it says about teachers and speech?) As Kent Hughes writes, “James is a ‘Do this! Do that!’ book” (Hughes 1991, 16).

In future installments, I will undertake an exposition of James’s 108 verses (1745 Greek words). But before beginning that journey, I want to think about some of James’s big ideas.

Two Traits

First, consider his urgency. Of the letter’s 358 verbs, 54 are imperatives (commands), 15% of the total. That amounts to an imperative verb every other verse. Of course, imperative verbs are not unusual in the New Testament, but when we compare based on the length of the respective writings, James uses them about three times more frequently than the New Testament as a whole.

Since James is so urgent, we are not surprised to see, second, that he has so much to say about deeds and doing. The words for “faith” (πίστις, pistis; 16 times) and “believe” (πιστεύω, pisteuō; 3 times) appear a total of 19 times in the letter. “Work” (ἔργον, ergon) appears 15 times; the verb that means “to do or make” (ποιέω, poieō; 12), along with the noun “doer” (ποιητής, poiētēs; 4), together appear another 16 times. And, while most occurrences of “faith/believe” and “works” are in one passage, 2.14-26 (26 of the 34 appearances), the words for doing appear just once in that passage (v. 19). In other words, James’s emphasis on deeds and doing is spread throughout the entire letter.

Two Ways

Like the Old Testament and intertestamental Jewish writings, James emphasizes the exclusive and strong disjunct between “two tendencies” (see McCartney 2009, 73) that characterize all people: good or evil (cf. 1.14-15; 4.2). He warns about being “double-minded” (1.8; 4.8) and about compromising with “the world” (1.27; 2.5; 3.6; 4.4). He draws a distinction between “human anger” and “all moral filth and … evil” (CSB) on one side and the reception of “the message implanted within you, which is able to save your souls” on the other (1.20-21 NET). He devotes an entire section to the difference between human wisdom that is “earthly, unspiritual, [and] demonic” and the wisdom “from above” that “is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere” (3.15, 17). He then directly calls us to account for the quarrels, fights, murders, greed, self-centered passions, slanders, and judgmental attitudes that occur when we try to live by earthly wisdom (4.1-3, 11-12).

But, despite his candor about human failure, James offers hope to his readers. He shows us how to live wisely in order to overcome double-mindedness. He tells us to submit and draw near to God, actively resist the devil, cleanse our hands and purify our hearts, mourn over our sin, and, ultimately, “humble [our]selves before the Lord” (4.6-10).

Is that doable? James says it depends on whether we aim to be the world’s friend or God’s (4.4). If we choose the way of human wisdom, we will, like the Israelites of old, be spiritually “adulterous people” who are counted among God’s enemies (4.4; see Ezek 16.38; 23.45; Hos 2.13; 9.1; Jer 3; Isa 1.21; 50.1; 54.1-6; 57.3). But if we pursue the course of godly wisdom, we will develop the kind of faith Abraham came to have and prove ourselves to be God’s friends (2.23; 4.4). To do that, we will need to implicitly trust God and activate our faith, taking him at his word and doing what he says (2.14-26).

A Choice for All of Life

Our commitment cannot be halfhearted for James says it will impact every area of life.

• It will affect our speech, requiring us to resist the restless evil that so often characterizes our language (1.19-20, 26; 3.1-12; 4.15-16; 5.12-13).
• It will affect our resources, challenging the rich and powerful who are tempted to be both self-sufficient and oppressive (1.9-11, 26-27; 2.1-13; 4.2-4; 5.1-11).
• It will affect our time and the tendency to think our schedules are our own and completely under our control (4.13-17).
• And, perhaps most importantly, it will impact our endurance as we encounter troubles that are part of life and often become the source of temptations to relax our determination to be God’s friends (1.2-4, 12; 3.13-18; 5.7-11).

As we think about these things, is it any wonder that James’s little letter evokes both a love for his message and discomfort with his directness?

Works Cited

1. Kent Hughes (1991). James: Faith That Works. Wheaton, IL: Crossway Books.

Dan G. McCartney (2009). James. Baker Exegetical Commentary on the New Testament. Grand Rapids, MI: Baker Academic.

David Anguish

Jesus knew temptation. The writer of Hebrews makes that point about Him in assuring us He, as our High Priest, knows just what we are going through in this life (2:18; 4:15). His suffering allows Him to sympathize. I am comforted to know that He understands, since He is like me (Heb. 2:17). Luke (4:1-13) records this significant and pivotal moment in Jesus’ life before He begins His public ministry. It gives me necessary insight into who Jesus is, and it helps me fight the common battle against the enticements of my flesh, my eyes, and my pride.

TEMPTATION STRIKES THOSE IN A HEALTHY RELATIONSHIP WITH GOD. To be clear, temptation strikes “every man” (Heb. 4:15). But, sometimes we conclude that it’s not so bad or so frequent for the spiritually strong. Here is the perfect Son of God, described as full of the Holy Spirit and led by the Spirit (1), who encounters the tempter (2). Being spiritually strong can help make navigating temptation easier than it is for those who live according to the flesh (Rom. 8:5-14), but no one was closer to God and more spiritually healthy than Jesus as He walked the earth. How helpful to consider Paul’s warning here: “Therefore let him who thinks he stands take heed that he does not fall” (1 Cor. 10:12).

TEMPTATION STRIKES IN PREDICTABLE AREAS. John classifies temptation into three major categories: “the lust of the flesh and the lust of the eyes and the boastful pride of life” (1 Jn.2:16). Methodical Luke lists Jesus’ temptation in that very order (cf. Mat. 4:1-11). The serpent, approaching Eve, must have appealed to these very areas at the beginning (Gen. 3:6). The devil does not have to get more complicated than that because these avenues are overwhelmingly effective for him. Though this and other passages reveal the Evil One’s intentions and efforts, we are fully accountable for how we respond to temptation (Jas. 1:13-15). We must take responsibility for how we handle temptation.

TEMPTATION STRIKES WHEN WE ARE VULNERABLE. Jesus has gone an unfathomable 40 days without food when He encounters the devil (2ff). The devil goes straight for this susceptible area. Think back to times when you haven’t gotten proper rest, you faced stress and pressure, you were sick or felt poorly, and other trying times. These can easily become doors we open to sin. All of us will experience physical and emotional weakness. We must be aware that these lead to spiritual exposure.

TEMPTATION CAN MAKE US CALL WHAT WE KNOW INTO QUESTION. Twice, the devil uses conditional statements to try and create doubt. First, he says, “If You are the Son of God” (3). He called Jesus’ identity into question. Then, he says, “if You worship me” (7). He seeks to get Jesus to question His loyalty. It was not a matter of what Jesus intellectually knew, but Jesus dwelled in the flesh (John 1:14; Heb. 2:14). Be aware that temptation will cause us to question things we know, too. That includes our exalted identity and our true motivation.

TEMPTATION IS THWARTED BY AN OMNIPOTENT TOOL. Jesus wins His battles with the devil and temptation by leaning on truth. There are 86 quotations of Deuteronomy (the second giving of the Law of Moses) in the New Testament, and Jesus quotes this book in reference to each of the devil’s temptations (8:3; 6:13; 6:16). Proper knowledge and handling of Scripture help even when enemies of truth, even the devil, try to misuse Scripture against us (as he does with Jesus, misapplying Psalm 91:11-12). Scripture is God’s own weapon, given to us not to cut and maim others but to fight off temptation and fend off the biggest threats to our faith and soul (Heb. 4:12; Eph. 6:17).

It is wonderful to contemplate a day in which temptation will be permanently past-tense (cf. Rev. 21:1ff; 1 Cor. 15:55-58). Until then, we benefit so much from seeing how Jesus coped with the bane of temptation. It also helps us appreciate what He endured in order to give us salvation.

Neal Pollard

Remember that James is “showing” us pure and undefiled religion (1:27). It produces good works (2:18). God’s way and His wisdom produces good fruit like peace (3:17-18). The text that we are considering today shows forth a different kind of fruit (worldly fruit – see 3:16). Let’s consider our text for a few minutes.

SELFISH PASSION LEADS TO CONTENTION (4:1-3)

The orientation James is fighting here is a selfish and worldly centered one. The desire mentioned is centered squarely upon self and the unspiritual (see 3:15). We are reminded of the nature of sinful desire back in chapter one where James stated, “But each person is tempted when he is lured and enticed by his own desire. Then desire when one has conceived gives birth to sin, and sin when it is fully grown brings forth death” (1:14-15).

These unchecked earthly desires cause inward turmoil. Inward turmoil is the root cause of so much quarreling and fighting with others. It is difficult to study this text and not think of Cain. Cain desired the favor of God (on his own terms) and when he did not get it, he murdered his innocent brother (see Gen. 4:1-8). You may recall that God had counseled Cain saying, “If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door. Its desire is contrary to you, but you must rule over it” (4:7). The challenge we all have is to rule over desires that are contrary to the will of God.

The key to overcoming quarrels and fighting is possessing the spiritual mind, the mind of Christ (read Phil. 2:1-11). When one correctly orients his desire to the things of God, so much inward and outward turmoil melt away.

The particular audience that James is addressing is lacking; they are not at peace because they are not directing their desires to God (v. 3). And when they do turn to God, their prayers go unanswered because they are selfish desires! (v. 4). Possessing the right frame of mind (a spiritual mind) will aid us in turning to God and praying according to His will. God will hear prayers in accord with His will (1 Jn. 5:14-15).

FRIENDS WITH THE WORLD (vv. 4:4-6)

As James continues, he accuses these worldly minded Christians of being “adulterous” (v. 4). They have fashioned a tighter bond with the world than God! This “friendship” or adulterous relationship with the world causes jealousy with God (v. 5). The apostle Paul said in Romans 8:7-8, “For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. Those who are in the flesh cannot please God.” As Jesus teaches in the Sermon on the Mount, “No one care serve two masters…” (Mt. 5:24).

The one who chooses to make God his enemy by living a worldly life places himself in the unenviable place of being God’s enemy, which is not good now and far worse later if peace is not made! But God’s jealous desire is to be at peace with His people. He will extend His grace to those who will exhibit proper humility before Him (v. 6).

JAMES’ ADMONITION TO THE WORLDLY (4:7-10)

James lays forth a string of admonitions to those of a lofty and worldly mindset. It begins with the need to “submit” to God (v. 7). The height of arrogance is for man to believe and act as if he does not need to submit to God.

He also is to “resist the devil” (v. 7). Like Cain, these have evidently not put up much of a fight against the devil, and have proven so by their arrogant behavior. Jesus is the perfect example in dealing with temptation! (see Mt. 4:1-11; Lk. 4:13).

The “high-minded” are not just in need of turning from the devil, but truly drawing near to God (v. 8). Christianity is not mere avoidance of evil, but the pursuit of God and His ways! James teaches that there is a correlation between our closeness with God and His closeness with us. What a motivation!

James likewise gives instruction for sinners to cleanse their hands and purify their hearts. (Note the second mention in the book to the “double-minded” v. 8, compare 1:8). Christians have a singleminded focus on God and purity.

Verse 9 implores spiritual sobriety and assessing one’s true spiritual status before the Lord.

The missing ingredient that is the root cause of spiritual adultery as well as the turmoil within and without is humility. It is truly astonishing what a difference humility of mind can make in the life of those who are arrogant. Perhaps some would be nearly unrecognizable if such a change took place in a moment!

God will exalt the humble. On the other hand, God will bring down the proud (see Prov. 29:23). Nebuchadnezzar learned the hard way (see Dan. 4:37). The prophet Isaiah warned of humbling to come: “For the LORD of hosts has a day against all that is proud and lofty, against all that is lifted up—and it shall be brought low” (2:12).

Daren Schroeder

(Notes from the Michigan men’s retreat in the upper peninsula)

British field officer in WWI and WWII, Bernard Montgomery once said, “Leadership is the capacity and will to rally men and women to a common purpose and the character which inspires confidence.”

When it comes to discussing Christian leadership, we’re talking about Christian character – moral excellence as Christ defines it; “firmness” in the ways of God.

JESUS WAS A MAN OF CHARACTER:

It certainly goes without saying, doesn’t it, that Jesus was a man of moral excellence? In Matthew 22, the Pharisees and Herodians bring to Jesus that question about paying tribute to Caesar. We are familiar with the context and Jesus’ answer but here, I want to look at the statement these men make as they put that question to Jesus: Matt. 22:16: “Teacher, we know that you are truthful and teach the way of God in truth, and defer to no one; for you are not partial to any.” Based on that assessment of Jesus’ character, they ask him that question.

Let’s take a closer look at that assessment:

1. Jesus is “truthful.” That word literally means “full of truth.” Not only was Jesus full of truth but, of course, He was the embodiment of truth! John 14:6. If we are going to be leaders in the church of Jesus Christ, we need to be full of truth. We cannot be the embodiment of truth since we are not deity. But, we can be truthful.
2. Jesus teaches the way of God in truth. I’m not sure those men were honesty stating their own true convictions but, it was true nevertheless. Jesus would present the truth, with love and patience and gentleness, yes, but the truth nevertheless. Jesus presented God’s word to people because only the truth sets men free (John 8:32). That old KJV word: “verily” as in “verily, verily I say unto you…” is Jesus’ way of emphasizing the truthfulness of what He was teaching. The word is found 110 times in the NT; all but twice are in the Gospel accounts.

I am struck by how many times in the gospel of John, it is emphasized that Jesus spoke the words of God in truth: John 3:34; 5:30; 8:28; 12:49; 14:10, 24.

We can add two passages where Jesus says His life was consistent with the Father’s expectations: John 4:34; 5:19.

Leadership in Christ’s church means that we are dedicated with our heart, soul, mind and strength to the teachings of Jesus Christ, from Matthew-Revelation. Preaching “book, chapter, and verse” for what we do and practice in the Lord’s church is an absolute must if we are to be leaders, Christian leaders of character. Jesus did not preach on His own initiative and neither should we.

Incidentally, John is the apostle who loves to use the word “truth.” Out of the 111x the word is used in the NT, John uses it 46x. Paul will also use the word 48x. Truth is important to Jesus Christ.

3. Jesus “defers” to no one. What does that mean? The “deaf version” (ETR) says, “You are not afraid of what others think about you.” The Greek translates (literally): “it is not a concern to you concerning no one.” Well, an absolute lack of concern would be cynical, very much like the judge in Jesus’ parable in Luke 18:1ff who did not fear God nor respect man. But that, of course, is not who Jesus is. Did He not concern Himself with anyone? Well, in the sense that Jesus did not pull punches even with regard to His friends. Who was it that Jesus called “Satan”? Peter, in Matthew 16:23. Who was it that Jesus critiqued: “you of little faith”? His disciples, in Matthew 14:31. Jesus was not above calling out His own followers when their lives did not live up to the standards of Jehovah God, just like the apostle Paul calling out Peter in Galatians 2:11-14.
4. Finally, the questioners recognize that Jesus was not partial to anyone. That statement also has to be understood in categorical terms. Jesus had His 12 apostles, men who were closer to Him than others. Jesus had His circle of the inner three: Peter, James, and John. And, even further inside the circle, Jesus had the “apostle whom He loved,” likely John. Jesus was partial in some ways. But, as we have just pointed out, Jesus did not change what He had to say or what doctrine He had to teach just because it would step on the toes of His own followers. As the old preacher might say, “He was not aiming for their toes, He was aiming for their hearts.”

Jesus was a man of character. That’s why the accusation of the Jews that put Jesus on the cross was simply a recognition of the truth that Jesus was the Son of God. “Are you the King of the Jews?” the governor asked Him. “It is as you say” (Matt. 27:11). Jesus was a man of character. When the high priest asked Jesus, “Are you the Christ, the Son of the Blessed One?” Jesus could only speak the truth: “I am” (Mark 14:62). Because Jesus was a man of character and always lived consistent with the truth, Pilate was compelled to pronounce Jesus innocent no less than three times: Luke 23:4, 14, 22.

Paul Holland

Have you ever had something that hits you the wrong way? Unfortunately, we encounter sin daily, but sometimes something will stand out above the ordinary. For me, this has been a commercial from Apple+. The commercial is advertising their platform by cutting in sound bites from several different shows. The sound bite that particularly aggravates me comes from two men sitting at a table. One of the men says, “I think I have everything I ever wanted.” His buddy then replies, “Maybe you didn’t want enough.”

The reason that this rubs me the wrong way is because of the attitudes presented. On the one hand, the first friend has achieved contentment. He is happy with everything he has in his life. On the other hand, his buddy thinks that he is helping. He believes that he is motivating his friend to attempt to achieve more. In reality, the second friend is sowing the seeds of discontentment in his friend. The second attitude is prevalent in our culture, especially Western culture.

1. We are not happy with what we have. The attitude of the first friend was refreshing and biblical. Paul says in Philippians 4:11-13 that he has learned contentment in life. By contrast, we want to “keep up with the Joneses,” and we aim to get as much money as possible.
2. We are not happy with what others have. The second friend’s underlying message is what makes me the maddest. His response to his content buddy is not encouraging or positive but is an indictment of his attitude. He cannot stand to see his buddy contented. We think that if someone is content they set their sights too low or didn’t have big enough goals.

Ecclesiastes 6:2–4 says, “a man to whom God has given riches and wealth and honor so that his soul lacks nothing of all that he desires; yet God has not empowered him to eat from them, for a foreigner enjoys them. This is vanity and a severe affliction. If a man fathers a hundred children and lives many years, however many they be, but his soul is not satisfied with good things and he does not even have a proper burial, then I say, “Better the miscarriage than he, for it comes in futility and goes into obscurity; and its name is covered in obscurity.”

We are in constant danger of falling into the trap outlined by the preacher. We genuinely lack nothing, but we are not satisfied with good things. Instead of asking the contented whether they wanted enough, we should really think to ourselves, “Maybe I wanted too much.”

Brian Ketchem

“Be prepared” has long been the slogan of the Boy Scouts of America. This is good advice and implies we should think ahead of what may happen and be ready to help in any situation.

I am not sure the Boy Scouts intended this slogan to be in accord with the New Testament, but it is. I Peter 3:15 says, “But sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in you with meekness and fear.” The context of this scripture is regarding those who persecute you and even revile you. It goes on to describe how Jesus was reviled.

Also consider Colossians 4:5-6, “Walk in wisdom toward those who are outside, redeeming the time. Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one.” Before this verse Paul asks Christians to pray for an open door for him to preach the Gospel. It is very appropriate for us to pray for ourselves and others to have such opportunities.

Here Paul reminds us that our time here is limited. We need to have answers ready for those who ask.

However, let us consider the other side of this equation. We must ask ourselves, “Am I living such that anyone would ask me these questions? How do I appear to those around me like those at work or my neighbors?” Has anyone asked us about spiritual matters lately? Are we just one of the guys/gals around others or do we live and talk in a way that others can notice a difference?

We need to walk in the Light. When the Bible speaks of walking, it usually means living. How we live tells others what is in our hearts. John tells us in I John 1:7, “If we walk in the Light as He is in the Light, we have fellowship with one another, and the blood of Jesus cleanses us from all sin.”

Further, how will the people know we are Christians? John 13:35 says, “By this all will know that you are My disciples, if you have love for one another.”

Dave Benner

Beatriz Flamini was 48 when she descended into the cave in Granada, Spain on November 21, 2021.  She was 50 years old when she emerged, having spent 500 days in near-total isolation.  Did it take that long for rescuers to find her?  No, it was a voluntary seclusion in the name of science.

Flamini said she lost track of time after about two months alone.  She spent her time reading (nearly 60 books), drawing, exercising, and knitting wool caps.  Food was brought into the cave but left in an area where she never actually saw or spoke with anyone.  When the 500 days were completed, she said she was sad to see it come to an end.

Scientists are studying the videos Flamini made while underground, trying to learn more about the effects of social isolation; the project is entitled “Timecave”.  A documentary of her experience is under production.

Many of us would argue that we don’t need 500 days underground without any form of human contact.  We already know that the effects would be harmful for most of us, though hermits and recluses may be wondering how they can get a job like Flamini’s.

My guess is that you have already thought of God’s statement in Genesis 2:18, “It is not good that man should be alone”.  At the time, Adam was living above ground in the beautiful Garden of Eden.  All of his needs were provided except for companionship.  There were no other humans at the time.  Thus, God created Eve to be “a helper comparable to him” (Genesis 2:18).

Few doubt the claim that people are social creatures.  We are made to interact with other people.  Having pets can be rewarding, but we need people to fulfill our deepest needs of love, compassion, and a sense of belonging.  When those are not present, we’re usually miserable.  When David wrote in Psalm 142:4 that “no one cares for my soul”, he didn’t follow that with “Hallelujah!”

We share this planet with almost 8 billion other people, but there are many who feel utterly alone.  How does Christ address that critical need?  Here’s what Paul wrote in Ephesians 2:19: “Now therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God.”  Members of God’s family!  Those who follow Christ are blessed with many gifts, and one of the greatest is fellowship, a connection with others who love the Lord.

In telling the Parable of the Prodigal Son (Luke 15:11-24), Jesus made an important note: Everyone is welcome to come home.  We are all children of the heavenly Father, and even those who have wandered far from home can be assured of a warm welcome if they decide to return home.  The Father will run to receive them, just as the father of the prodigal son ran to embrace his son.

If you have been submerged in a dark “cave”, we urge you to come out and enjoy the blessings of loving and compassionate interactions.  You will enjoy the fellowship of a Christian family.

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Copyright, 2023, Timothy D. Hall