This verse tightly connects with what precedes. The asking here is the same asking for wisdom on how to get through trials in a joyful, godly manner just discussed in verse 5.

Asking is an imperative, which is why it is appropriate to add, "must" instead of, "let him." "In faith," is a noun acting as an adverb here, describing the manner in which we must ask. It's opposite is doubt, and James reflects several other Bible passages like Matthew 21:21-22 and Romans 4:20.

We discuss the notion of "doubting" or "wavering" for a while. We are debating ourselves, but really we are disputing against God as our fickle faith oscillates between various allegiances.

We then discuss James' illustration of the wave being blown to and fro. The language is quite rare so we cannot nail down exactly what picture James is trying to give. However, the language is plain enough that we understand we are being blown to and fro by every wind of doctrine, and are not settled in the faith.

For more biblical studies, check out my blog In the Last Hour, or give a listen to the other podcast I do with my good friend Preston, The Informal Reformers.

Today's pet peeve is all about those churches that make Christianity all about rules.

There are several problems with the way Fundamentalists add rules to the Bible about how one dresses to church, what music they listen to, and forbidding alcohol. It really is a form of prejudice. In this episode we examine this in light of the Bible's true vision for sanctification as Spirit-filled growth in Christ-likeness.

For more biblical studies, check out my blog In the Last Hour, or give a listen to the other podcast I do with my good friend Preston, The Informal Reformers.

We finish up our examination of the salutation of the Epistle to the Philippians by discussing the mention of the overseers and deacons of the church.

We first dismiss the several abstract theories commentators come up with about why Paul mentions them. They see it as out of place and so they speculate that it must be to humble or even shame them. All of these various theories commentators propose are ridiculous and ought to be dismissed. The most plain explanation of this supposed phenomenon is that the overseers and deacons lead the collection and distribution of the financial contribution of aid to Paul's imprisonment and missionary efforts.

We then discuss the role that both of these offices play in the local church, as long as the importance of a plurality of elders. The structure of church government in the Philippian church serves as a model for Christians today, and is consistent with the rest of the New Testament witness.

Next time we look at Philippians together, we will dive into the body of the letter.

In the meantime, for more biblical studies check out my blog In the Last Hour, or my other podcast that I do with my good friend Preston, The Informal Reformers.

Having discussed the addressees of the Epistle to the Philippians in the last Studies with Steve, we now move on in the salutation of the letter to the recipients of the epistle.

First we debunk some popular theories about why Paul repeats the word "all" so much in the opening verses of the letter. Most commentators speculate that there is a connection with the theme of church unity that is found later in the letter. However, seeing as how Paul opens 4 of his 9 church letters this way, it seems that is was just his common way of addressing a body of believers.

Next we discuss the theological meaning of the word "saint" and the significance that believers are set apart to God. In particular, it is important to understand that our "sainthood" is not because we are exceptionally good people, but all because of Christ!

We then break down the greeting, "Grace to you and peace from God the Father and from the Lord Jesus Christ." This is Paul's signature greeting common in most of his letters with little variance. Grace and peace are Christian terms packed with theological significance. Paul is not using these words to combine and "Christianize" the typical greetings of Jews (shalom/peace) and Greeks (greetings/grace) of his day. Rather, he is thinking of the gospel and genuinely wishing that his readers would enjoy those gospel blessings!

Next time we look at Philippians together, we will hone in on the mention of the overseers and deacons.

Until then, for more biblical studies, check out my blog In the Last Hour, or my other podcast The Informal Reformers.

The common Christian view throughout the ages has been that there are two main exceptions where divorce is allowed: adultery and abandonment. Many get this teaching from Jesus' supposed "exception clause" in Matthew 5 and 19. However, a closer examination of Jesus' discussion with the Pharisees, as well as the analogy of Scripture will prove otherwise.

In Matthew 19, the Pharisees approach Jesus with a question regarding divorce. Jesus responds by bringing them back to the original marriage in Genesis 2. He states that man cannot separate what God has joined together. The Pharisees then respond to Jesus' hard teaching with a question regarding Moses' words in Deuteronomy 24 regarding the certificate of divorce. Jesus stands His ground by stating that "from the beginning" divorce has not been allowed, but men invented divorce because of their hard hearts.

So then, by the time we get to the supposed "exception clause" in verse 9—which does not even say, "adultery," but rather, "fornication"!—Jesus has already stated twice that there are no exceptions whatsoever. This interpretation of Matthew 19 is confirmed later on in Scripture when Paul summarizes our Lord's teaching on divorce in 1 Corinthians 7. There the answer is the same: a woman shall not leave her husband, and a husband shall not leave his wife.

For more biblical studies while you wait for the next episode to come out, you can always check out my blog: In the Last Hour, or give a listen to my other podcast with my friend Preston: The Informal Reformers.

Having explored the purpose and occasion of the letter of Philippians in our recent look at the letter, we now explore the opening verse, where Paul expresses the authorship of the letter.

We discuss important matters such as what the term "bond-servant" (or better, slave) means, and how it applies to both Paul and Timothy. We also ask why Timothy was included in the authorship of the letter, as well as his close relation to the church at Philippi. Then we ask why Paul does not in this letter feel the need to apply the title of apostle to himself.

Next time we look at Philippians together, we will explore the second half of the opening verse and discuss the addressees of the epistle.

Until then, for more biblical studies, you can always check out my blog: In the Last Hour, or my podcast that I do with my friend Preston: The Informal Reformers.

[I apologize for  all of the beeps and bloops that are especially prominent throughout this episode and the previous one. We have worked out the details and fixed the issue from October 30's episode and onward.]

Advocates of infant baptism frequently cite Acts 2:39 as a charter verse for their position. There Peter says, "The promise is for you and your children," which paedobaptists take to mean that children of believers are members of the covenant people.

However, there are several contextual reasons why this is not so. In fact, Acts 2:39 is a crystal clear proof text for believer's baptism!  In this episode we explore the question of to whom Peter is talking, what the promise entails, to whom the promise is applied, the grammar of the sentence, and several Old Testament parallels from which Peter is drawing his teaching.

[I apologize for  all of the beeps and bloops that are especially prominent throughout this episode and the next. We have worked out the details and fixed the issue from October 30's episode and onward.]

For more biblical studies, you can always check out my blog; In the Last Hour, or my podcast that I do with my friend Preston: The Informal Reformers.

James has commanded his readers who lack wisdom on how to joyfully respond to trials to request it from God, the ultimate source for wisdom.

James draws on the common biblical theme of God's generosity to all creatures, but particularly to His people.

We discuss how the emphasis is placed on the giving attitude of God, and to the universal extent of this giving. He highlights how God's giving is pure and simple, and that He will not scold us for not already having the wisdom we request.

The purpose behind bringing up this attribute of God is to motivate his readers to more prayer. If God does not hesitate to give, then we should not hesitate to pray.

For more biblical studies, check out my blog: In the Last Hour, or give a listen to my other podcast that I do with my friend Preston: The Informal Reformers.

This section of James 1 verse 5 acts as the "then" statement from what James started with, "If any of you lacks wisdom." For those who do not know how to respond to trials joyfully, the answer James gives is that we must ask God for that wisdom!

The logic seems to be that joy through trials is so counter-intuitive, that such an attitude must have a divine origin. James draws on the common Old Testament theme that God is the source of all wisdom.

We point out that "let him" is too weak to convey the force behind this imperative, and prefer the translation "he must ask." We further discuss how James stresses the divine origin of this wisdom.

For more biblical studies, check out my blog: In the Last Hour, or give a listen to my other podcast that I do with my friend Preston, The Informal Reformers.

James has finished up his chain-saying regarding how trials lead to endurance which then leads to perfection. He ended on the note that we will be "lacking in nothing". Now he bounces off of that with a contrastive, "But!" to offer guidance for those who still lack something, namely, wisdom. This is not a separate, unrelated thought, but flows right out of what he just discussed in verses 2-4.

We discuss how this wisdom must be that which relates to trials, and look to the Puritan Thomas Manton for help.

We then see that this is not open to any human being, but only to the community of believers. Yet at the same time, this is a command for any and all believers, because even mature Christians lack wisdom at times.

Until next time, for more biblical studies you can always check out my blog: In the Last Hour, or give a listen to my other podcast: The Informal Reformers.