First Day

Chapter 2 (NASB)

Thank you for joining me today on the First Day podcast. I am Patrick Cooley. Visit the First Day website at firstday.us and become a subscriber. 

In Galatians chapter one we come to learn that there is a problem in the church—one serious enough Paul believes that the Galatians are in danger. We do not know the specifics, just that some other gospel—some other proclamation of the work of Christ—is beginning to take hold there. 

And Paul responds by giving them a CV of sorts—a testimony to prove that his previous message to them can be and should be trusted. He finishes out the chapter providing a timeline of his activities and ends with telling the Galatians about how his story brought glory to God among the Christians in Jerusalem. “See, ask them,” is his suggestion. Now let’s move on to chapter two.

Read verses 1-3
"Then after an interval of fourteen years I went up again to Jerusalem with Barnabas, taking Titus along also. 2 It was because of a revelation that I went up; and I submitted to them the gospel which I preach among the Gentiles, but I did so in private to those who were of reputation, for fear that somehow I might be running, or had run, in vain. 3 But not even Titus, who was with me, though he was a Greek, was compelled to be circumcised."

Paul continues to provide evidence for his trustworthiness. Once again as the result of divine revelation, Paul’s life changes course—so to speak. He returns to Jerusalem after 14 years—but fourteen years from when? This opening verse of the chapter likely causes some scholars sleepless nights; the problem being Paul’s lack of specificity concerning his chronology. I really think it’s up to each of us to decide how important this is, but it does need a little examining, at least, maybe so you can get a glimpse at how unclear interpretation can be. 

Don’t get hung up on this, please. 

One possibility is that Paul is returning to Jerusalem 14 years after his call in verses 15 and 16? Or does it refer to his first visit to Jerusalem in referenced in verses 18-20? A third option is that this fourteen-year gap separates the new trip to Jerusalem from what comes before it: the journey to Syria and Cilicia in verse 1:21. 

Just to let you know, I like option two or three. Regardless of which it is, fourteen years is a long time to be evangelizing and preaching the gospel, which I think is his point. 

Why God sends Paul back to Jerusalem after fourteen years of missionary work is revealed in verse 2: so that he could verify that the gospel that he had been preaching was the true gospel and to see if he “might be running, or had run, in vain.” This is answered in verse 9: “and recognizing the grace that had been given to me, James and Cephas and John…gave to me and Barnabus the right hand of fellowship, so that we might go to the Gentiles…” 

Titus, a Gentile—foreskin attached—travels with Paul and Barnabus to confer with Peter, James, and John. Paul points out in verse three that Titus is not compelled to be circumcised. This will become relevant later in the chapter.

In verse four, we learn that Titus’ circumcision became an issue only because spies from the Jewish religious authorities had been sent to spy on the Church. It seems that they pressed the issue of the necessity of adhering to Mosaic Law. 

"4 Yet it was a concern because of the false brothers secretly brought in, who had sneaked in to spy on our freedom which we have in Christ Jesus, in order to enslave us. 5 But we did not yield in subjection to them, even for an hour, so that the truth of the gospel would remain with you."

But as you see in verse five, however, Paul and Barnabus don’t even entertain the idea of circumcising Titus, since it would distract from the message preached to the Galatians: “…so that the truth of the gospel would remain with you.” 

Paul also reports in verse six that his intent was not to court favor with anyone; this is to stress the point that he made back in chapter one—that his message to the Galatians was not to influence them like to obey him but that he preached to them to fulfill his call. 

"6 But from those who were of considerable repute (what they were makes no difference to me; God shows no favoritism)—well, those who were of repute contributed nothing to me."

Ultimately, Peter, James, and John “had nothing to add to his message” and affirmed Paul’s calling to take the gospel to the Gentiles in the same way that Peter had been charged to take it to Jews. 

"7 But on the contrary, seeing that I had been entrusted with the gospel to the uncircumcised, just as Peter had been to the circumcised 8 (for He who was at work for Peter in his apostleship to the circumcised was at work for me also to the Gentiles), 9 and recognizing the grace that had been given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, so that we might go to the Gentiles, and they to the circumcised."

Paul tells the Galatians here in this beginning section of chapter two that the Church, Jewish and Gentile, is on the same page. When Peter came to Antioch, however, he and Paul have a bit of a kerfuffle. Will, maybe it was more of a tiff.  Verses 11-13 provide the details. 

Read verses 11-13
"11 But when Cephas came to Antioch, I opposed him to his face, because he stood condemned. 12 For prior to the coming of some men from James, he used to eat with the Gentiles; but when they came, he began to withdraw and separate himself, fearing those from the circumcision. 13 The rest of the Jews joined him in hypocrisy, with the result that even Barnabas was carried away by their hypocrisy."

So, Paul reports that Peter was acting hypocritically when the Rock visited Antioch. Initially he ate with men who were not circumcised. But when some Jewish Christians arrived, Peter refused to eat with the Gentiles any longer. Why would he do this, you might be thinking. 

Because unlike Paul, who told the Galatians back in verse six that the “reputation” of Peter, James, and John, “as great leaders made no difference to [him],” Peter wanted to avoid any criticism of his actions from “these people who insisted on the necessity of circumcision.” (12) Peter’s actions had a greater impact than was apparently expected, causing other Jewish Christians to forego table fellowship with the Gentile believers there in Antioch.

I think back to the James series. One of the first things that James tells the members of the Church is that they are not to be double-minded. Of course, in context, he was talking about not allowing doubt to hinder one’s faith in time of trial, but I think it is reasonable to apply the same standard here. 

How can we allow ourselves to be built into one people from two if we allow our prejudice to keep us separated—us and them? Paul also stresses how our choices impact more than ourselves. This is Christian living 101 and something that we often forget. “…even Barnabus was led astray by their hypocrisy,” Paul writes.

Part 2 (NASB)

A review of why the Galatians should trust in Paul’s message: 

You can trust me because I was called by God to bring you this message. This is something that many of us in the West are quite fearful of: the claim that is made by some that God has called them to whatever their spiel happens to be. 

I remember back when I had fewer rings, Orel Roberts telling the world that God had called him to raise $3,000,000 to accomplish some task: I think it was to build a building on HIS university’s campus. Or more recently when Creflo Dollar was called to ask his followers for money to buy a bigger airplane. So, I know how off-putting call claims can be. But here we must couch Paul’s claim with his second reason for his trustworthiness: He did nothing to ingratiate himself to the Galatians when he visited them before; he said nothing to them in the attempt to get them to like him. So, heaven knows what he told them! 

The third reason that they should trust his message here in verses 13 and 14 as we continue in the series. 

Read verses 13,14
"13 For you have heard of my former way of life in Judaism, how I used to persecute the church of God beyond measure and tried to destroy it; 14 and I was advancing in Judaism beyond many of my contemporaries among my countrymen, being more extremely zealous for my ancestral traditions."

Such was Paul’s commitment in his former life to ending the Church of Christ before it had even begun. 

Read verses 15-17
"15 But when He who had set me apart even from my mother’s womb and called me through His grace was pleased 16 to reveal His Son in me so that I might preach Him among the Gentiles, I did not immediately consult with flesh and blood, 17 nor did I go up to Jerusalem to those who were apostles before me; but I went away to Arabia, and returned once more to Damascus."

It is here in verse 15 that Paul makes his only reference to the Old Testament, or at least uses to support why the Galatians should trust his proclamation of the gospel. Jeremiah 1:5 reads, 

“Before I formed you in the womb I knew you,
And before you were born I consecrated you;
I have appointed you as a prophet to the nations.”

God revealed to him the message because God called him to the purpose of delivering it to the Galatians—in this case—just like Jeremiah and just like Isaiah—in whose mouth God placed His divine words. 
What a message for us today: that God will provide exactly what we need when we decide to answer the call. And it doesn’t matter what our lives were before that decision—or if like Paul in his case that decision is made for us. (More on that when we get to Acts.)

In the remaining verses of chapter one, Paul continues to share the history of his calling with the Galatians as evidence that that calling is first and foremost real and that it comes from God. 

After three years in Arabia he returns to Damascus, the place that he was going when Jesus conscripted him into the Cause, then to Jerusalem to meet with Peter and James, and then back to Syria and Cilicia. 
In the final three verses of the chapter, Paul gives them the last bit of proof they need trust him and his message:

"22 I was still unknown by sight to the churches of Judea which are in Christ; 23 but they only kept hearing, “The man who once persecuted us is now preaching the faith which he once tried to destroy.” 24 And they were glorifying God because of me." If you don’t believe me, Paul says, go ask them. 

My takeaway from Galatians 1 is this: When we called, God will supply what we need to answer it. And then the best proof that it is God’s will to free us from the power and sin and death is found in our sharing our own stories.

Part I (NASB)

Thank you for listening to the First Day podcast. I am Patrick Cooley, the pastor of Northport Methodist Church, and I am so glad you’re spending some time with me. 

As I mentioned in the last episode, Paul’s letter to the Galatians is quite different from James’. He is writing to Gentiles who had converted from paganism, while James was writing to Jews who had accepted Jesus as Messiah. 

Paul’s letter is more theological, while James’ is more practical. Paul is telling his audience about something that they really don’t know, while James is reminding his about something they should already. When I look though the cross references in my NASB something that strikes me about Galatians chapter one is that there are only two that point back to the Old Testament: both for verse fifteen. 

Those are Isaiah 49:1-5 and Jeremiah 1:5; both of which concern having a prophetic call from birth—or in the case of Jeremiah even before the womb! More on these later. Two things are noteworthy about this. The first is that in the New American Bible Revised Edition, a Roman Catholic bible, has the same dearth Old Testament references here in chapter one as the Evangelical NASB. In fact, for verse 1:15, they are the same in both bible translations.
 
Secondly—and I think more importantly—this lack of OT references proves that Paul is writing to a bunch of believers who do not know the grounding of their faith. They’ve never read the Hebrew Bible’s promises and covenants. They’ve probably never even heard the word, Messiah. This lack of knowing, I think, is the reason for the letters more theological approach. 

Well, I guess it reveals three things: 1. They have not had contact with the Hebrew scriptures 2. This forces Paul to be more theological. And 3. It makes Galatians the foundational statement of WHAT WE BELIEVE AS CHRISTIANS. It is the starting point.

Read verses 1-4
Paul, an apostle (not sent from men nor through human agency, but through Jesus Christ and God the Father, who raised Him from the dead), 2 and all the brothers who are with me,
To the churches of Galatia: 3 Grace to you and peace from God the Father and our Lord Jesus Christ, 4 who gave Himself for our sins so that He might rescue us from this present evil age, according to the will of our God and Father, 5 to whom be the glory forevermore. Amen.

Paul begins his letter stating that his mission to bring the Gospel to them in Galatia was authorized by none other than God, (...through Jesus Christ and God the Father…) and I love this next part, “who raised [ Jesus] from the dead.” He then offers them grace and peace and gives out his first bit of theology: “who gave Himself for our sins so that He might rescue us from this present evil age…” And this was done not as an afterthought or by accident but, “according to the will of our God and Father.” 

Think about this for a second. If this chronological approach to reading the New Testament is the way to go, the first expressed, unique statement of our Christian faith’s theology is that Jesus died for our sins to save us, and that this was God’s desire and will—He made it happen. Wow! Keep this in mind as we move through this letter. 

But there is something that is amusing about this introduction as well. Words like grace and peace and ideas like salvation and God’s will…If I were to hear these spoken to me, I know that they would be accompanied by the warm fuzzies—maybe even the attaboys. But Paul accompanies them with:
“I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel”. (6)

In the South we would insert the words “bless your heart” between verses five and six. So the opening of Galatians would go something like:

It is God’s will that you be saved, Paul says. So much so that Jesus was willing to die for us to rescue us from our sins and certain death. And this is a God who is powerful enough to raise the dead! And He did it all for you! What good news! Bless your heart…Because you are throwing all this away, “for a different gospel, 7 which is not just another account; but there are some who are disturbing you and want to distort the gospel of Christ.” 

This is not simply another account of the same gospel—think the call narratives of the synoptic gospels and the one that is found in John—or the slightly different takes on any given gospel narrative. Sure there are differences, but they do not change the overall meaning. No, this gospel to which Paul is referring is not a differing written account but rather a different proclamation of what God has done. This appears to tell us why he starts his letter the way that he does. 

This alternative “gospel” appears to taking a toll on the Church’s growth in faith; it is disturbing them, making them doubt where they shouldn’t. It’s okay to question and raise questions, but what is happening in the churches here is much worse and even seems to be malevolent. 

Read verses 8,9
8 But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed! 9 As we have said before, even now I say again: if anyone is preaching to you a gospel contrary to what you received, he is to be accursed!

This is so serious that Paul doesn’t care if he is redundant here with a double helping of “accursed”. 
Numbers 35:6-34 establishes cities of refuge, where those who have unintentionally killed another person can go to be protected from vengeance. So the Law distinguishes between manslaughter and murder—the latter deserving vengeance but the former leniency.  

I bring this up because Paul declares the bringers of this false gospel to be accursed. Their distortion is not just accidental—or the result of ignorance—or a different telling—but deliberate. If it was just a mistake, Paul would be lenient, I am convinced. At least as a preacher I hope this is the case!

Verse 10: “For am I now seeking the favor of people, or of God? Or am I striving to please people? If I were still trying to please people, I would not be a bond-servant of Christ.”

Paul tells the Galatians that the gospel message that he proclaimed to them, the one that they are turning from, can be trusted because he did not share it to please them—to seek their favor—but because Christ Jesus had commissioned him to do so. Essentially, he’s reiterating the very first verse of the chapter. 

To paraphrase what the apostle is saying: Don’t trust any other message about the work of Christ Jesus than the one I first told you, because I didn’t tell it to you for my own sake but for yours. 

Read verses 11,12
11 For I would have you know, brothers and sisters, that the gospel which was preached by me is not of human invention. 12 For I neither received it from man, nor was I taught it, but I received it through a revelation of Jesus Christ.

And this is evidenced, Paul tells them, by the fact that the message that I shared with you was not my invention nor any other person’s. It was given to me by Jesus Christ to share with you. Once again, see the first verse of the chapter. And you know that this revelation must be true, Paul says, because of my past.

I recorded this a few months ago (back in January) and didn't get around to publishing it, but it works well, I think, as a summary for James, and I thought that this would be a good fiftieth episode for First Day. It will say this is episode 48, since Galatians chapter 1 is already in the queue, but I've decided to go ahead and publish it anyway. Live long and prosper.   

Thank you for listening to the First Day podcast. I am Patrick Cooley, the pastor of Northport Methodist Church, and I hope that your faith will grow as we take a look at this second oldest book of the New Testament. 

In the last series we took a deepish dive into James’ letter to Jewish Christians who were facing trials and, apparently, giving into temptation. He wanted to let his brothers and sisters know how to remain faithful to the Messiah’s call on their lives. 

What he set about doing—and all he actually did—was remind them of what they already knew from their faith in the LORD, the God of Abraham, Isaac, and Jacob. It’s like he’s saying, “It’s all right there. You’ve heard a thousand times what God desires and how to remain faithful. Duh.” We’ll, I doubt he would say duh…But I would have. 

By the end of the forties and into the early fifties, Claudius’ treatment of the Jews had begun to sour, and his more mercurial nature was beginning to show with the expulsion of the Jews from Rome. 
I like how one source I read described his governance: “pedantic, uninhibited, alternately humane and wrathful, and ultimately despotic.” (Britannica on-line) Sounds like a Cleon from the Foundation series on Apple TV. 

This definitely would provide some fodder for worry in Christian converts. 

But unlike James’ Church, one facing organized, external—even institutional—pressures,  the Church in Galatia is facing an internal crisis. Something is happening there that is threatening the Gospel; and Paul is miffed about it. 

Most scholars think that the crisis has arisen from the Galatians’ welcoming teachers into the church that are stressing the necessity of circumcision. Beyond this, the exact who’s, where’s, and why’s have little common ground. 

Paul’s letter is addressed to two possible audiences of converts: one in northern Galatia and the other in the south. The Galatians were Paul’s converts and most likely the descendants of the Celts that settled in what is today central Turkey—if the audience is in the north. He had passed through this area on his second missionary journey—Acts 16:6—and again on his third—Acts 18:23. Although part of the Roman province, the Galatians maintained their own Celtic culture and language until the second century. 

Some scholars, on the other hand, think that Paul’s letter is addressed to the Church in Perge, Iconium, Pisidian Antioch, Lystra, and Derbe—in the south. (Acts 13:13-14:27) Theses cities were part of the Roman province of Galatia—which had been established by Augustus in 25 BCE after incorporating the Gallic Kingdom of Galatia into the empire. These towns and cities in the south would have had more heterogenous populations. 

In any case, the audience were converts from paganism who are now being enticed by missionaries to add particular Jewish observances that included circumcision to the cross of Christ for salvation. 

Some suggest that these missionaries were Essene Jewish Christians converts. The Essenes were a sect of Judaism that taught austerity. The other main sects were the Sadducees, the Pharisees, and the Zealots.  

As we’ll see in chapter two, they claimed that Paul was not a real apostle and that he didn’t preach a real gospel. In addition, there may be a second group luring the church away that is addressed in closing chapters of the letter. These seem to place their emphasis on the Spirit and set all norms for libertine behavior. Those poor Galatians. 

Unlike James’ earlier letter, Paul’s is addressed to thoroughly Gentile church, one seeking to understand its new identity in Christ. Were they to see themselves as branches of Judaism or something new, neither pagan nor Jewish? How were they to live their lives? Were they to take up Jewish practices or were they to keep their former ways? 

If you recall from the last series, James’ letter centered on Christian living and how the Church and all believers can remain faithful amid trial and not give into temptation. On the other hand, Paul’s letter to the Galatians is the first thoroughly theological text of the New Testament and nascent Christianity. In it, the Apostle to the Gentiles lays the foundation for the preeminence of Christ!

Unlike James’ more practical solution, Paul responds to the Galatian’s problems with a theological one. 
Many scholars believe that Paul’s letter was written before the Council of Jerusalem (Acts 15), where James argues that Gentiles do not have to convert to Judaism, since the number of Gentile converts to Christianity was growing quite rapidly. Acts 15 is quite informative and helps to provide context to Paul’s letter to the Galatians. 

“When they [Paul and Barnabus] arrived in Jerusalem, they were received by the church, the apostles, and the elders, and they reported all that God had done with them. But some of the sect of the Pharisees who had believed stood up, saying, ‘It is necessary to circumcise them and to direct them to keep the Law of Moses.’” (4,5)

Then the “apostles and the elders came together to look into this matter [of Gentile conversion],” (6) Peter argued that Gentile Christians should not be bound to the Law of Moses, since “He made no distinction between us and them, cleansing their hearts by faith.” (9)  And afterward, “12 All the people kept silent, and they were listening to Barnabas and Paul as they were relating all the signs and wonders that God had done through them among the Gentiles.”

And it’s at this point that we should begin our look at Paul’s letter to the Galatians.

You have been listening to First Day. Please visit the podcast’s website at www.firstday.us where you can link over for past episodes and become a subscriber. Thanks for listening.

PART VIII (NASB)

Thank you for spending some of your time today with me at the First Day podcast. Make sure you visit FirstDay.us and subscribe so you can be notified when a new episode drops. 

Many, many, many—is that enough manys—years ago, I spent a few years practicing Ju-Jitsu. Each year the school would do a fund raiser to raise money to pay guest teachers from other martial art systems to come in and teach summer clinics. This fundraise usually involved selling merch. Of course, that is not what we called it back them: cups, pens, decals, etc., all with the school’s logo. And then there were the yearly limited edition shirt designs. 
My two favorites were “Carpe Colum,” Seize the Neck, and second said, what James is doing here at the beginning of chapter four of his letter was, “The best time to kick a man is when he’s down.” 

Read verses 1-3
What is the source of quarrels and conflicts among you. Is the source not your pleasures that wage war in your body’s parts? 2 You lust and do not have, so you commit murder. And you are envious and cannot obtain, so you fight and quarrel. You do not have because you do not ask. 3 You ask and do not receive, because you ask with the wrong motives, so that you may spend what you request on your pleasures. 

Please recall that in the closing verses of chapter three, James goes into detail about the things that are happening between the members of the Church—things that will not produce the righteousness of God: bitterness, jealousy, selfishness, ambition, arrogance, and lying. These have led to quarreling and conflict. 

Also remember that this all springs from the trials that the churches and Christians are facing; trials that are taking a toll, apparently. James has already told them that the good that fills their hearts, the good that produces true religion, comes from God, working in and through them, and now, here in the beginning of chapter four, he is bringing to the Church’s attention the origin of all that quarrelling and conflict and bitterness: “Is the source not you pleasures that wage war in your body’s parts?”

Read verses 4-7
4 You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wants to be a friend of the world makes himself an enemy of God. 5 Or do you think that the Scripture says to no purpose, “He jealously desires the Spirit whom He has made to dwell in us”? 6 But He gives a greater grace. Therefore it says, “God is opposed to the proud, but gives grace to the humble.” 7 Submit therefore to God. But resist the devil, and he will flee from you. 

James sees the primary source of the Church’s problems as a lack of commitment to following Jesus where He leads. There is an unwillingness to “put hand to plough” or “to take up one’s cross.” Perhaps here is the desire to go along to get along. The human heart cannot commit to both the Way of Christ and the way of the world. 

This is a common idea throughout the Old Testament, from the very beginning of God’s relationship with Abraham and his descendants. Abram is told to leave the land of his family to ultimately become a stranger in a strange land. In Genesis 15:13 God says to Abram, “’Know for certain that your descendants will be strangers in a land that is not theirs, where they will be enslaved and oppressed for four hundred years.’”  Moses’ son’s name, Gershon, even means, “I’ve been a stranger in a foreign land.” (Exodus 2:22) 

Think about this for a minute. God promises Abram more descendants than the number of stars in the sky in return for an act of faith on his part, yet God tells the Patriarch that these descendants will be enslaved, oppressed, and downtrodden. 

Abram’s heart must be either on God or on the way of the world. “You cannot love God and wealth,” Jesus says. For where our treasures are, there our hearts—and ultimately our tongues—will be. 

Or in Abraham’s case, we cannot place our trust in God’s promises while at the same time making sure that things will go the way that we want them to. 

“God is opposed to the proud but gives grace to the humble.” How difficult it must have been for Abraham to hear that his descendants will be common slaves. How hard it must have been to receive God’s admonition when he and Sarah decided to not wait for the child of God’s promise—Isaac—but rather tried to work out their future their own way through Ishmael. 

But thankfully, this is not where the story ends. 

Read 8-10
 8 Come close to God and He will come close to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. 9 Be miserable, and mourn, and weep; let your laughter be turned into mourning, and your joy into gloom. 10 Humble yourselves in the presence of the Lord, and He will exalt you.

“And when he came to his senses…” This is what Jesus says is the first step to the prodigal’s homecoming. And here for James, it is the same for us; there is hope. Christians who want to return home must first seek God—“Knock and the door will open”—choose to use your hands for acts of righteousness, you sinners, and commit yourselves once again—or maybe for the first time—fully to God. 

In verse nine, James wants to make it clear to his audience—which spiritually includes us—that repentance is a serious matter. There can be no escape from temptation, no practicing of true, meaningful religion if we are not honest with ourselves about what we have been treasuring in our hearts. 

Read verse 10 again. When the prodigal is embraced by his Father, the son says, “’Father, I have sinned against heaven and in your sight; I am no longer worthy to be called your son.’” (Luke 15:20) This is the only way to ultimately draw near, to begin the process of truly living out our faith. The Father will never reject us; Jesus promises us. 

James tells the Church that its struggles are of its own making, but it can change its course. 

Read verses 11,12
11 Do not speak against one another, brothers and sisters. The one who speaks against a brother or sister, or judges his brother or sister, speaks against the law and judges the law; but if you judge the law, you are not a doer of the law but a judge of it. 12 There is only one Lawgiver and Judge, the One who is able to save and to destroy; but who are you, judging your neighbor?

Back to words. Remember, the best time to kick a man is when he’s down. “Let you who are without sin cast the first stone”; “Why do you try to remove the speck in your brother’s and sister’s eye when there is a beam in your own?” 

Oh that Jesus; there He goes meddling again. 

Perhaps fighting the urge to judge others is the first step after coming to our senses. Or it is the first step towards developing a very uncommon thing in this world—and apparently it’s been uncommon for a long, long time: and that thing is empathy. 

Empathy is the power of understanding and imaginatively entering unto another person’s feelings, and it is a foundational component of that most Godly attribute of compassion. To develop empathy is to avoid judging others. And according to James, only God may judge, for only God can. 

“Judge not,” Jesus says in Matthew 7, “so that you will not be judged. For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you.”

One of my principles of ministry is this: There is swift and sure condemnation for other people’s sin and infinite grace for your own. That seems to be an attitude that has been around for a long time. 

The best that we can do is tell others that God has placed before them blessings and life and curses and death. And then hope, pray, and HELP them choose ...

PART IX (NASB)

Thank you for spending some of your time today with me at the First Day podcast. Make sure you visit FirstDay.us and subscribe so you will be notified when a new episode drops. 

This is part nine—and the final part—of our study of James. I am so happy that you have chosen to tune in today. 

Trials will come and within them there will always be temptation. How we overcome temptation is, essentially, by removing its fuel from our lives—anger, judgementalism, pride. We place our hearts on God and change the things that we desire. We fill our hearts with good things—forcing out the bad—and share those good things through word and deed. 

We place our neighbors’ needs before our own, and we face sin—not trying to justify it but no longer allowing it to direct our actions. We choose life. 

We stop quarreling, fighting, and judging one another, and we have the courage to face the fact that we are not the heroes of our own stories: Christ Jesus is. 

Thusly can James be summarized to this point from chapter one through four. Chapter four ends with James telling the Church to not-only think less highly of itself but also to act when it “knows the right thing to do.” 

At the beginning of chapter five, James addresses why we often don’t do what we know is the right thing to do. In verses 1-5 he says, 

Come now, you rich people, weep and howl for your miseries which are coming upon you. 2 Your riches have rotted and your garments have become moth-eaten. 3 Your gold and your silver have corroded, and their corrosion will serve as a testimony against you and will consume your flesh like fire. It is in the last days that you have stored up your treasure! 4 Behold, the pay of the laborers who mowed your fields, and which has been withheld by you, cries out against you; and the outcry of those who did the harvesting has reached the ears of the Lord of armies. 5 You have lived for pleasure on the earth and lived luxuriously; you have fattened your hearts in a day of slaughter.

I find it interesting that the NASB titles this passage, “Misuse of Riches”, since that is not at all what James is teaching here. Why do you not do what is right, James asks rhetorically. Because you who are wealthy care about the wrong things. He doesn’t deride “rich people” for using their money wrongly, but rather that they have chosen it over doing what was right. And in doing so, they have chosen things that rot, become food for moths, and corrode. 

“…and their corrosion will serve as a testimony against you and will consume your flesh like fire.” These will cause trial in our lives, too. Remember that James wants we Christians to share the heart of Jesus. Only this way can we escape the temptation in the world that is caused by lust; only then can good things come out of our hearts and make us clean. 

6 You have condemned and put to death the righteous person; he offers you no resistance.

This is a conscious choice. There is no devil making them choose this. All there is hesed.

The words mercy, compassion, love, grace, and faithfulness all originate from the Hebrew word hesed. James’ audience would know this. The word is used around 250 times in the Old Testament and reveals much about God’s character—who describes Himself as “abounding in hesed.” 

“The LORD is slow to anger and filled with hesed, forgiving every kind of sin and rebellion…In keeping with Your hesed, please pardon the sins of this people, just as you have forgiven them ever since they left Egypt.” (Numbers 14:18,19)

Throughout his letter, James has been telling the members of the Church that they must express hesed; that that is the only way to remain truly faithful. We humans are motivated by hesed when we meet the needs of—and show compassion and empathy to—those who are marginalized and cut off (the widows and orphans and strangers of James chapter one). For example in Ruth 3:10 Boaz describes Ruth’s actions as hesed.

It isn’t just kindness and friendship but a desire of the heart to show amazing grace—or as Jesus says in Luke 6, “Be kind to the wicked and the ungrateful and THEN you shall be children of the Most High.” 

James warning here is to people who choose wealth over hesed—which just so happens to line up with Jesus’ teaching in the parable of the unforgiving servant. (Matther 18:21-35) Who, though he had been shown amazing grace, chooses to show no hesed to his debtor.

Read verses 7-9
7 Therefore be patient, brothers and sisters, until the coming of the Lord. The farmer waits for the precious produce of the soil, being patient about it, until it gets the early and late rains. 8 You too be patient; strengthen your hearts, for the coming of the Lord is near. 9 Do not complain, brothers and sisters, against one another, so that you may not be judged; behold, the Judge is standing right at the door. 

James says here that we are going to be tempted to revert to form—to compare our trials to others (or their lack of trials if they are rich)—so take time to cultivate the life of Christ within ourselves and the Church. 

We should be strengthening our hearts, unlearning what was by seeking to show hesed. And when we are tempted to “complain…against one another,” don’t. 

And we must remember that we are not the first who are facing these trials. We are not the first who must turn to God and receive from Him what we need—the implanted word. James writes:

Read verses 10,11
10 As an example, brothers and sisters, of suffering and patience, take the prophets who spoke in the name of the Lord. 11 We count those blessed who endured. You have heard of the endurance of Job and have seen the outcome of the Lord’s dealings, that the Lord is full of compassion and is merciful.

12 But above all, my brothers and sisters, do not swear, either by heaven or by earth or with any other oath; but your yes is to be yes, and your no, no, so that you do not fall under judgment.

Be honest with yourselves and others about what you can do, James says. “And you shall not swear falsely by My name, so as to profane the name of your God; I am the LORD.” (Leviticus 19:12) There is no room for pretense or falsity in true religion. 

Read verse 13
13 Is anyone among you suffering? Then he must pray. Is anyone cheerful? He is to sing praises.

We know what is the right thing to do. So do it! Now he sounds like Paul. 

 14 Is anyone among you sick? Then he must call for the elders of the church and they are to pray over him, anointing him with oil in the name of the Lord; 15 and the prayer of faith will restore the one who is sick, and the Lord will raise him up, and if he has committed sins, they will be forgiven him. 16 Therefore, confess your sins to one another, and pray for one another so that you may be healed. A prayer of a righteous person, when it is brought about, can accomplish much. 17 Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain, and it did not rain on the earth for three years and six months. 18 Then he prayed again, and the sky poured rain and the earth produced its fruit. 

These closing verses serve as a summary for James’ letter to the Church—a letter intended to help Christians remain faithful in and through all things. I do think, however, that in our hast to divorce Christian theology and practice from any hint Jewishness and a misconstrued meaning of “works righteousness”, that James’ teaching in verses 14-18 hasn’t been understood.

On one hand, the Jewish understanding was that sickness and poverty resulted from sinfulness—the book of Job and Jesus’s healing of the blind man in John 9:1-11, notwithstanding. If read in isolation, it seems unavoidable for us ...

PART VI (NASB)

Hello. I am Patrick Cooley, pastor of Northport Methodist Church, and I want to thank you for spending some of your time today with me at the First Day podcast. Make sure you visit FirstDay.us and subscribe so you will be notified when a new episode drops.

Whereas chapter two expands of James declaration in chapter one that “true religion is this…” here in chapter three, James is going back to expound upon more of the commands that he has given there to the Church—in particular parts of verse 19 and verse 26: “Now everyone must be quick to hear, slow to speak, and slow to anger;” and “If anyone thinks himself to be religious, yet does not bridle his tongue but deceives his own heart, this person’s religion is worthless,” respectively.

Read verses 1-5
Do not become teachers in large numbers, my brothers, since you know that we who are teachers will incur a stricter judgment. 2 For we all stumble in many ways. If anyone does not stumble in what he says, he is a perfect man, able to rein in the whole body as well. 

Why will teachers incur a stricter judgment? We are all familiar with that saying about sticks and stones, I am sure. “But words will never hurt me.” The older I get the more ridiculous that rhyme becomes. 

Physical wounds heal but psychological, emotional, and spiritual ones…some people struggle with them for their entire lives. 

I would even be willing to bet that if you are listening right now, there are some words said to you days, weeks, months, maybe even years and decades ago that still hurt. This is true for words intentionally spoken to harm as well as for those that are simply misguided. 

This latter variety is the kind, I think, James is referring to in these opening verses. Perhaps some of those people in chapter one, the ones that cannot hold their tongues are trying to lead the Church. 

In this early Jewish Christian Church, the teacher would likely have been called Rabbi. So James is suggesting that no everyone should try to seek the position of rabbi because of the weakness of the human condition: It is VERY easy to go astray; to utter a killing word—to steal from Dune, 1984. 

Since teachers have greater, deeper knowledge, they also have greater responsibility; therefore, the standard of judgement will be and is higher. 

In the second verse, James provides the rationale for his preceding advice: because we all “stumble in many ways,” meaning we have moral failings, and these may lead us to say things that do serious damage; and these words are sin. 

Sirach 19:16 asks, “A person may make a slip without intending it. Who has never sinned with his tongue?” 

The Sacra Pagina commentary quotes the philosophers Seneca and Philo—both of whom understand something that many of us Christians seem to forget often:

Seneca states, “We have all sinned—some in serious, others in trivial things; some from deliberate intention, some by chance impulse...” and Philo: “…there has never been a single man who, by his own unassisted power, has run the whole course of his life, from the beginning to the end, without stumbling…” 

Rabbis must understand that there is more at stake in their choice of words than just wasting their breath. Their words can build up or pull down. All have sinned, yes, and all will make mistakes again, so then we must all be slow to anger and slow to speak. 

As for the second part of verse two, “If anyone does not stumble in what he says, he is a perfect man, able to rein in the whole body as well,” James’ use of the word “perfect” (teleios) does not concern what is flawless or faultless, as we have come to consider it meaning. 

The meaning of the Greek word, teleios, used here, is more akin to wholeness and having integrity: Perfection in this case is completion. So let’s reread this verse.

“If anyone does not stumble in what he says, he is complete, able to rein the whole body as well.” 

This is the same idea that underlies James’ declaration that works make faith perfect. Simple belief is made whole—made complete—has integrity or is effective—with the presence of good deeds becoming a faith that is reckoned as righteousness. 

As individuals, if we can bridle our tongues, we can direct our bodies to doing true, real religion. As rabbis, a controlled tongue can guide the Church to what it must become in Christ. This is the power of words, and why it is so important to James that the Church be slow to speak. For as long as they delay controlling their tongues, the longer they delay people coming to know the righteousness of God and the more they risk failing the trial.

3 Now if we put the bits into the horses’ mouths so that they will obey us, we direct their whole body as well.

Let’s look at Psalm 32:8,9
I will instruct you and teach you in the way which you should go; I will advise you with My eye upon you. 9 Do not be like the horse or like the mule, which have no understanding, Whose trappings include bit and bridle to hold them in check, Otherwise they will not come near to you. 

It seems that the ideal is not have the priest or spiritual leader to bridle the people’s tongues. Indeed, God will “advise [us] with His eye upon [us].” We are to seek understanding, to know why, and to walk out our faith; we are charged with listening to God. God doesn’t want to bridle us like an animal that has no understanding, because we would otherwise run wild. 

What is better, we learn here in the Psalms, is to seek God and “humbly accept the implanted word that has the power to save [our] souls.” (James 1:21)

4 Look at the ships too: though they are so large and are driven by strong winds, they are nevertheless directed by a very small rudder wherever the inclination of the pilot determines. 5 So also the tongue is a small part of the body, and yet it boasts of great things.

So the tongue—the smallest of words—can draw us closer to God’s righteousness or pull us farther away. But let me clear about something here; I don’t want anyone to misunderstand. I am not talking about the Word of Faith Movement here, and James isn’t either.

James is not saying that the words our tongues speak will bring us complete healing and prosperity. We cannot speak blessings for ourselves into existence—only God can do that. In fact, the words that we speak are to bring about righteousness so that we might practice true religion: visiting the orphan and the widow and the stranger in their distress. Hear what the Psalmist has to say about this is in Psalm 12:

Psalm 12
Help, LORD, for the godly person has come to an end,
For the faithful have disappeared from the sons of mankind.
2 They speak lies to one another;
They speak with flattering lips and a double heart.
3 May the LORD cut off all flattering lips,
The tongue that speaks great things;
4 Who have said, “With our tongue we will prevail;
Our lips are our own; who is lord over us?”
5 “Because of the devastation of the poor, because of the groaning of the needy,
Now I will arise,” says the LORD; “I will put him in the safety for which he longs.”
6 The words of the LORD are pure words;
Like silver refined in a furnace on the ground, filtered seven times.
7 You, LORD, will keep them;
You will protect him from this generation forever.
8 The wicked strut about on every side
When vileness is exalted among the sons of mankind.

We tame to tongue not to escape trial but to escape temptation amid trial. We tame to tongue to hear the implanted word. 

But actually taming our tongues, that is another story. 

I want to thank you for tuning into First Day as we look at James’ letter to the Church. Reach out to me by email if y...

PART VII (NASB)

Hello. I am Patrick Cooley, pastor of Northport Methodist Church, and I want to thank you for spending some of your time with me today at the First Day podcast. Make sure you visit FirstDay.us and subscribe so you will be notified when new episodes drop.

To turn a phrase from President George Bush the elder, James is trying his “level best” to teach a Church and individual Christians who are facing trial how to escape from temptation and become the people that God wants them to be. 

Chapter three is dedicated to doing something that many of us have trouble doing: taming the tongue. As we saw last episode, there are great benefits for God’s kingdom and for righteousness when we do so; however, this is no small feat. 

Read verse 5b,6
See how great a forest is set aflame by such a small fire! 6 And the tongue is a fire, the very world of unrighteousness; the tongue is set among our body’s parts as that which defiles the whole body and sets on fire the course of our life and is set on fire by hell. 

Proverbs 16:26 states, “A worthless person digs up evil. While, his words are like scorching fire.” This is a good starting point for unpacking verse 6. This verse stands in contrast verse 2, which we covered last episode: “If anyone does not stumble in what he says, he is a perfect man, able to rein in the whole body as well.” 

James’ concern in both verses 2 and six is the same: the tongue controls the body; and the body is the person’s and/or the Church’s action. So what we allow to control our tongues will impact everything about us.

Read verses 7,8
7 For every species of beasts and birds, of reptiles and creatures of the sea, is tamed and has been tamed by the human race. 8 But no one among mankind can tame the tongue; it is a restless evil, full of deadly poison. 

Here in verse 8: 8 But no one among mankind can tame the tongue; it is a restless evil, full of deadly poison—James paints a picture that has been previously painted by the psalmist in Psalm 140:1-3, Rescue me, LORD, from evil people; Protect me from violent men 2 Who devise evil things in their hearts; They continually stir up wars. 3 They sharpen their tongues like a snake; The venom of a viper is under their lips.

“The tongue is the very world of unrighteousness” that is lit “on fire by hell.” These people must have been saying some nasty things to one another. Jesus says, “The good person out of the good treasure of his heart brings forth what is good; and the evil person out of the evil treasure brings forth what is evil; for his mouth speaks from that which fills his heart.” (Luke 6:42)

So the tongue—what we say—influences our actions and is itself directed by the heart. Do you see how this builds upon what James has already said? We struggle with temptation, and we fail to produce God’s righteousness because we place our own needs about others. We have short fuses, are impatient, and lack empathy. Each of us think that we know best and, therefore, treasure ourselves in our hearts. 

If we fill our hearts with the desire to practice true religion, we begin to unlearn and replace what was before as we visit the orphan and the widow and the stranger in their distress. 

But the thing is, according to verse 8, we cannot tame our tongues. Let’s quote Dune, 1984 again…because I can. 

“By will alone I set my mind in motion.” James would say that will alone is not enough to tame our tongues. Sure, for a while, we fake it—maybe fools some people into thinking that we are more religious and faithful than we are—but at the end of the day, this type of Christianity—being Jesus-y—won’t last. Eventually, our uncircumcised—our unchanged hearts—will reveal our true colors through our tongues. 

In fact, this is what James tells the Church in the next verses.

Read verses 9-12
9 With it we bless our Lord and Father, and with it we curse people, who have been made in the likeness of God; 10 from the same mouth come both blessing and cursing. My brothers and sisters, these things should not be this way. 11 Does a spring send out from the same opening both fresh and bitter water? 12 Can a fig tree, my brothers and sisters, bear olives, or a vine bear figs? Nor can salt water produce fresh.

This is the power of a change in heart: It changes salt water to fresh; it keeps temptation at bay; it leads to the practice of true religion. 

Read verses 13-18
13 Who among you is wise and understanding? Let him show by his good behavior his deeds in the gentleness of wisdom. 14 But if you have bitter jealousy and selfish ambition in your heart, do not be arrogant and so lie against the truth. 15 This wisdom is not that which comes down from above, but is earthly, natural, demonic. 16 For where jealousy and selfish ambition exist, there is disorder and every evil thing. 17 But the wisdom from above is first pure, then peace-loving, gentle, reasonable, full of mercy and good fruits, impartial, free of hypocrisy. 18 And the fruit of righteousness is sown in peace by those who make peace.

What we get at the closing of chapter 3 is a summary of what is going on in the Church—in the congregations of Jewish Christians scattered across the Roman Empire: bitter jealousy, selfishness, ambition, arrogance, and lying. These qualities result disorder and more wickedness. When they are, righteousness cannot exist. 

Like the salty tongue, their source is not God but are of the world and “lit by the fires of hell.” Desire to put these things away and the Church and each one of us will find peace no matter what we are facing. 

In the last verse James writes, “18 And the fruit of righteousness is sown in peace by those who make peace.” Isn’t it funny how the prophets Isaiah and Hosea say the very same thing, 

Isaiah 32:17 reads, “And the work of righteousness will be peace, And the service of righteousness, quietness and confidence forever”; while Hosea preaches, “Sow for yourselves, with a view to righteousness; Harvest in accordance with kindness. Break up your uncultivated ground, For it is time to seek the LORD.” (10:12)

Imagine how the life of our churches—and the Church universal—could change if we would only accept that implanted word?

With that I want to thank you for tuning into First Day. Reach out to me by email if you have in questions, or call or text if you have my number, and I look forward to the next episode.

I’m Patrick and you have been listening to the FirstDay podcast. Visit me at www.firstday.us. Blessings to you all.

PART V (NASB)

Thank you for spending some of your time today with me at the First Day podcast. Make sure you visit FirstDay.us and subscribe so you will be notified when a new episode drops. 

Now let’s continue in James chapter two.

Read verses 14-17
14 What use is it, my brothers and sisters, if someone says he has faith, but he has no works? Can that faith save him? 15 If a brother or sister is without clothing and in need of daily food, 16 and one of you says to them, “Go in peace, be warmed and be filled,” yet you do not give them what is necessary for their body, what use is that? 17 In the same way, faith also, if it has no works, is dead, being by itself.

Back in chapter one James tells Christians that members of the Church must be slow to speak and slow to anger. As I mentioned then, perhaps this is an indication that they were not getting along with one another. They were facing some serious trials, after all. 

What we see beginning in these verses is that the problems what are within the Church—the tension and fracturing that are occurring within the system—may have their origin in more than the squeeze of external pressure. There may, indeed, be some deeper divisions between Christ’s sisters and brothers. 

Remember that back in chapter one, James tells the Church to put away all filthiness and what remains of wickedness. He ends this thought by defining true religion. 

What we learned is that James tells the Church that we get rid of filthiness and wickedness by “visiting the orphans and the widows in their distress” and keeping ourselves “unstained by the world.” (1:27) This results in God’s righteousness.

To put this another way: we replace the sinful practices and habits of our past with the righteousness of God. To quote Yoda, we unlearn/undo what we have learned—the sinfulness of the world—by learning about/doing the things of God. 

Or as I am fond of saying, we don’t get our ducks-in-a-row and then come to the altar, but we come to the altar TO GET OUR DUCKS IN A ROW. 

James begins this section with a rhetorical question: What use is it if someone says that he faith but has no works? Can that faith save him? In other words, is it effective? He follows this with a practical example of a brother or sister in need of food and clothing being told to be at peace but then receiving no help from the Church to alleviate their suffering. James asks, “What use is that?” 

Through this example, James may be telling us the extent of the division in the Church: It seems clear that there are those who are refusing to lift a finger, even to help fellow members of the Church who are in need. 

(Of course, based on what God commanded His people to do—what we dove into last episode—I think James means by “brothers and sisters” not only Church members but also strangers.)

“In the same way, faith also, if it has no works, is dead, being by itself.” (17) The works of which his is speaker here are not the works of the law—works intended to justify ourselves before God—but rather deeds that prove or show our faith—who we are in Christ Jesus. Faith is not effective if the faithful have no deeds! 

Doesn’t Jesus say in John 14:12, “Truly, truly, I say to you, the one who believes in Me, the works that I do he will do also; and greater works than these he will do, because I go to My Father”? “No. That’s not what He meant,” I hear some say. “All I have to do is believe!” 

Well, if that’s true, James is lying to the Church. John 14:15, “If you love Me, you will keep My commandments.” There ol’ Jesus goes again. 

On September 24th I preached about the meaning of atonement in celebration of Yom Kippur. I talked about justification and righteousness and covered some of the same ground that needs to be covered here but in greater detail. I invite you to visit Northport Methodist Church’s Facebook page or YouTube channel to learn more. 

The works of the Law were intended to allow the person to say to God, “I deserve to be here in Your presence.” But James is not talking about that: The work that he is demanding is a work that produces God’s righteousness that is the mark of true religion. 

“In the same way, faith also, if it has no works, is dead, being by itself.” The philosopher Philo says the same thing when he writes, “For what use is it to say what is excellent, but think and do what is most shameful?” 

Read verse 18. 
18 But someone may well say, “You have faith and I have works; show me your faith without the works, and I will show you my faith by my works.” 

Here at the end of verse eighteen summarizes quite well what James has just said. “…I will show you my faith BY MY WORKS.” Following this, James doubles down on proving to the Church that works or deeds of righteousness are necessary as demonstrations of faith. 

Deuteronomy 6:4 (James 2:19)
19 You believe that God is one. You do well; the demons also believe, and shudder.

Here is the Shema, the central belief of Judaism, that God is one. It is the declaration that there is but one God, and that He is sovereign. This is stated in Deuteronomy 6:4 as well as in many other places in the Old Testament. But what James writes in the second part of the verse is what should be concerning to those who think that there needn’t be any sign of their faith. “…the demons also believe, and shudder.” This should be enough, James says because it follows this in verse 20:

20 But are you willing to acknowledge, you foolish person, that faith without works is useless? James then sets out to use examples of faith being shown through deeds or works that his Jewish audience had no way of refuting; he holds up Abraham and Rahab as his examples.

Read verses 21-24

21 Was our father Abraham not justified by works when he offered up his son Isaac on the altar? 22 You see that faith was working with his works, and as a result of the works, faith was perfected; 23 and the Scripture was fulfilled which says, “AND ABRAHAM BELIEVED GOD, AND IT WAS CREDITED TO HIM AS RIGHTEOUSNESS,” and he was called a friend of God.

Genesis 22:9, 10, 12, 16-18 (James 2:21)
21 Was our father Abraham not justified by works when he offered up his son Isaac on the altar?

These examples make it seem clear that there are those in the Church who think that deeds are no longer necessary. For these people, belief in Jesus Christ is enough. This new way belief could reasonably arise as an overreaction to what they once were taught: that to have a relationship with God one must perform the works of the law—the belief that works justify. James uses the story of Abraham’s offering of his son Isaac to God as a means of debunking throughout Genesis 22.  

This proves that for James belief and faith ARE NOT THE SAME THING! Perhaps you can say that deeds of righteousness, like visiting the orphans and the widows in their distress, transform or elevate belief—which is shared with the demons—to a faith that is reckoned as righteous. 

22 You see that faith was working with his works [that is, Abraham’s], and as a result of the works, faith was perfected…

In fact, God’s covenant with Abraham is re-iterated—or perhaps made even firm—following the Patriarch’s willingness to sacrifice Isaac. This covenant was first made back in Genesis 12 when Abraham was told to leave his family’s home for the Promised Land. Obviously, Abraham—then named Abram—believes God; he shows faith. But that faith is not “perfected” (James’ word) until Abraham is willing to have skin in the game—to give up his son—the child of the promise. 

And it is here that James says that Abraham’s faith is credited to him as righteousness. Not in the leaving alone but also in the willin...