SDA Sabbath School Lesson 1-Fourth Quarter 2014-James, the Lord's Brother

[Wally]

The Book of James

by: Clinton Wahlen

An "Epistle of Straw"?

The epistle of James has been one of the most misunderstood books of the Bible. In the Leipzig Debate of 1519, Roman Catholic scholar Johann Eck used it to challenge Martin Luther's view of justification by faith alone, insisting that works needed to be added to the equation.

Luther, in response, eventually denied the epistle's inspired authorship, mainly on the mistaken claim that it taught justification by works. In the introduction to his 1522 German translation of the New Testament, Luther indicated his preference for books like John, 1 John, Romans, Galatians, Ephesians, and 1 Peter, which reveal Christ and teach "everything that is needful and blessed . . . to know."

His preface to the book of James was even more negative. Luther called it "really an epistle of straw" because it had "nothing of the nature of the gospel about it." Although Luther never removed it from the canon of Scripture, he separated it from what he considered the core of the canon.

Luther's emphasis on Paul's epistles, especially Romans and Galatians, and his rejection of James for anything more than devotional value, has influenced a large segment of Christian thinking through the centuries.

Who was James anyway? Was he a legalist, combating Paul's idea of justification by faith by teaching that justification is really by works? Or was he simply providing a slightly different perspective on the subject, similar to the several perspectives on the teachings of Jesus that we find in the Gospels? The answer is, clearly, the latter.

Not all of the Reformers shared Luther's low opinion of James. No less a luminary than Melanchthon, Luther's closest associate, believed that the writings of Paul and James were not in conflict.

James had a firsthand knowledge of Jesus. In fact, his epistle of all the epistles may very well be the earliest Christian writing in existence, and, of all the epistles, reflects most closely the teachings of Jesus that we find in the Gospels. As in the parables of Jesus, imagery from agriculture and the world of finance are abundant. Other important themes include wisdom, prayer, and above all, faith.

James is unique in other ways, too, thereby opening a window for us into some of the struggles that the earliest Christian congregations faced. With envy, jealousy, and worldliness creeping into the fold, there seems to have been societal and cultural pressures that pitted wealthier Christians against poor ones. We also see the great controversy being played out as James attacks counterfeit forms of wisdom and faith.

Most important for Seventh-day Adventists, the epistle of James exudes confidence in the return of Jesus; it also provides crucial perspectives on the law, the judgment, and the Second Coming. Elijah is even presented as a model for us to emulate. This has special relevance for us, as Seventh-day Adventists, who are entrusted with preparing the way for Christ's second advent.

Thus, in some ways, our journey this quarter spans the entire Christian era, as it includes some of the earliest preaching, as well as special insights for these last days.

Clinton Wahlen, PhD, is an associate director of the Biblical Research Institute at the General Conference headquarters. His expertise is in the New Testament and its relation to ancient Judaism. An American, he has lived and worked in Russia, New Zealand, United Kingdom, and the Philippines. He and his wife, Gina, who works at Adventist Mission, have two children, Daniel and Heather.

[Wally]

Lesson 1 September 27-October 3

James, the Lord's Brother

Sabbath Afternoon

Read for This Week's Study: John 7:2-5; 1 Cor. 15:5-7; James 1:3, 2:5; 1 Pet. 2:9-10; Matt. 7:24-27.

Memory Text: " "You are My friends if you do whatever I command you" " (John 15:14, NKJV).

We, today, are a long way from the early days of the Christian church, both time wise and culturally. Thus, we have little idea of what it was like to belong to the fledgling Christian movement at a time when many congregations met in homes, and most believers were Jews persecuted by their fellow Israelites. The letter of James gives us one of the earliest glimpses of Jewish Christianity before it disappeared in the fog of Jewish-Christian controversies and before the marginalization of the Jews by the predominantly Gentile church of the second century and beyond.

Unlike many of the epistles, it does not seem that some crisis or urgent need in a local church impelled James to write this epistle. Rather, it is written to the broader Christian community "scattered abroad" (James 1:1).

Before we dive into his letter, however, this week we want to try to learn what we can about the author himself. Some of the questions we'll address are: who was James? What was his background? What had been his relationship to Jesus? And what position did he hold in the church?

*Study this week's lesson to prepare for Sabbath, October 4.

Sunday September 28

James, the Brother of Jesus

The author of this letter must have been well known in the church because there is no more specific information in this letter as to who he is other than what we find in James 1:1: "James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting."

Thus, we can narrow down the options of his identity pretty quickly. Four people in the New Testament are named James: there are two of the twelve disciples (Mark 3:17-18); there is the father of Judas (another of the twelve but not Judas Iscariot, Luke 6:16, NKJV) and one of Jesus' brothers (Mark 6:3). Of these four, only the brother of Jesus lived long enough and was prominent enough in the church to have penned such a letter. Thus, we believe that it was James, the brother of Jesus, who authored this New Testament book.

As a carpenter's son (Matt. 13:55), James would have had more educational opportunities than would a common peasant. His letter is among the best examples of literary Greek in the New Testament. Its rich vocabulary, rhetorical flair, and command of the Old Testament are surpassed only by Hebrews. Because his name appears first in the list of Jesus' brothers, James was probably the oldest son. However, the fact that Jesus entrusted the care of His mother to John, the beloved disciple (John 19:26-27), suggests that His brothers were not Mary's own children but the sons of Joseph by a previous marriage.

In the context of Jesus' ministry read this verse: "When his family heard about this, they went to take charge of him, for they said, "He is out of his mind" " (Mark 3:21, NIV; see also John 7:2-5). What do these texts tell us about how Jesus had been perceived by His own family? What lessons can we draw from them for ourselves, if indeed at times we find ourselves misunderstood by those whom we love?

"It was a false conception of the Messiah's work, and a lack of faith in the divine character of Jesus, that had led His brothers to urge Him to present Himself publicly to the people at the Feast of Tabernacles."-Ellen G. White, The Desire of Ages, pp. 485, 486.

Monday September 29

James, the Believer

Read 1 Corinthians 15:5-7 and Acts 1:14. What do they tell us about the changes that happened to James?

Jesus appeared to many after His resurrection, including Peter and "the Twelve" (minus Judas Iscariot). Then he appeared to over five hundred people at one time. James, apparently, wasn't at this meeting with the five hundred; Jesus appeared to him separately, and that appearance must have been special, because it is specifically noted. Whatever happened at that meeting, the Bible doesn't say. It must have made a big impact on him, though, for James did become a faithful follower of Jesus and an influential leader in the church.

What else do we know about James? Acts 12:16-17; 15:13-14, 19; Acts 21:17-19; Gal. 1:18-19, 2:9.

James quickly became a leading figure in the Jerusalem church. After his rescue from prison by the angel (A.D. 44), Peter wanted James to know what had happened to him (Acts 12:17). Five years later, James presided at, and announced the decision of, the Jerusalem Council. Paul mentions him first, before Peter and John, in his listing of the "pillars" in Jerusalem (Gal. 2:9). Several years after this event (A.D. 58), when Paul brought the collection for the poor in Jerusalem from the various churches, the delegates from each church in turn laid the offerings at the feet of James (see Ellen G. White, Sketches From the Life of Paul, pp. 208, 209).

James appears to have been held in high esteem for many decades after the death of the apostles. In fact, so many legends developed about his piety that he is remembered as "James the Just." Thus, despite starting out in great doubt about Jesus, James ended up being a spiritual giant in the early church.

[Wally]

Tuesday September 30

James and the Gospel

Unfortunately, perhaps because of Luther's influence, many Christians have been unable to see the important message James's epistle contains. Without diminishing the contribution Luther made for the church of his day, we must remember that "the Reformation did not . . . end with Luther. It is to be continued to the close of this world's history," because "grave errors" were perpetuated by the Reformers and many important truths were still to be revealed.-Ellen G. White, The Story of Redemption, p. 353.

Thus, the need for the Great Awakening with Jonathan Edwards, George Whitefield-and the Wesley brothers who gave birth to the Methodist movement and its emphasis on the vital role of holiness in the Christian life. The work of reform continued with the Second Awakening, through which God raised up Seventh-day Adventists to proclaim the "third angel's message." This worldwide proclamation culminates with the Spirit-filled witness of a people who "keep the commandments of God, and the faith of Jesus" (Rev. 14:12).

Read James 1:3, 2:5, 22-23, 5:15. How does faith function in these passages? What do they tell us about what it means to live by faith? How do they show us that faith is more than just an intellectual assent to various propositional truths?

It may come as a surprise to some that James refers to believing and faith 19 times in this short letter, more than his references to works and justification combined! In fact, the importance of faith is stressed right at the beginning of the first chapter in connection with trials and asking for wisdom (vss. 3, 6). This shows that James was not only writing to believers but that he expects them to have a certain quality of faith. As we will see, the act of believing, in itself, is of little avail; true faith carries certain recognizable credentials. That is, true faith will be revealed in the life and character of the believer.

What things do you do on a daily basis that reveal the quality and reality of your faith? How can you show the reality of your faith even in the "small" things?

Wednesday October 1

To the Twelve Tribes Scattered Abroad

Read James 1:1; Acts 11:19-21; and 1 Peter 2:9-10. Who are these "twelve tribes," and how did they become so widely scattered?

As we have seen, James wrote to believers. At first, the gospel work was focused in Jerusalem (Luke 24:47); but, as a result of persecution, which intensified after the stoning of Stephen, these believers were scattered, and the seed of the gospel was planted throughout the cities and surrounding regions of the Roman Empire.

According to Acts 11, the gospel spread to the Gentiles quite early, beginning in Antioch; so, "the twelve tribes" probably refers to Christians as a whole. There do not seem to have been different congregations based on ethnicity, which is why the Jerusalem Council soon had to decide whether believing Gentiles should first become Jews by being circumcised (Acts 15:1-6) in order to become Christians.

Read Acts 15:13-21. How does James address the problem the early church struggled with?

A scriptural solution preserved a unified church: James cites Amos's prophecy that Israel's restoration and ultimate expansion would include Gentiles (Acts 15:16-17), a decree that is based on Mosaic laws for foreign residents (Leviticus 18-20). James addresses his readers as "the twelve tribes" to remind them of their identity as fellow heirs of the promise made to Abraham. Peter has a similar idea in mind when he describes Christians as a "holy nation" (1 Pet. 2:9, compare Exod. 19:5-6), addressing also those "scattered" abroad (1 Pet. 1:1). The Greek word in both passages is diaspora, which normally referred to Jews living outside the geographical boundaries of Israel proper (see John 7:35).

A church scattered abroad? Sounds like us, as Seventh-day Adventists. Despite the vast cultural, ethnic, and social differences among us, what unites Seventh-day Adventists in Christ as a distinctive Protestant movement?

[Wally]

Thursday October 2

James and Jesus

James had the opportunity to observe Jesus when Jesus was a child, a youth, and an adult. Then, at some point James not only believed in Jesus as the Messiah but became a leader of the Christians in Jerusalem. And yet, James calls himself not a brother but a "bondservant" (James 1:1, NKJV) of Jesus. Clearly, James learned humility and true wisdom. Not surprisingly, these are also important themes of this letter (see James 1:9-11, 21; 3:13-18; 4:6-10).

Compare the following passages and summarize what they have in common:

James 1:22 with Matt. 7:24-27

James 3:12 with Matt. 7:16

James 4:12 with Matt. 7:1

The affinity the letter of James has with the teachings of Jesus and particularly the Sermon on the Mount has been widely recognized. "Jesus' pervasive influence underlies the whole of James's teaching"-Peter H. Davids, The Epistle of James (Grand Rapids, Mich.: Eerdmans Publishing Co., 1982), p. 50.

From a close comparison of James with the Gospels, it appears that this letter is not dependent on any of them. Rather, James writes from an intimate and personal acquaintance with the teachings of Jesus, who always inspired His listeners to faith and challenged them to exercise it.

As we study the book of James this quarter, we will find a very similar approach. James is not content with a weak, fruitless, or vacillating faith. As we will see next week, faith dominates the early part of the book, and James shows how this crucial quality undergirds a vital relationship with Christ.

Dwell on the quality and reality of your own faith. How real is it? How deep does it go? How does it enable you to live the Christian life? What things could you do, and what choices could you make, that could help improve the quality and depth of your faith?

Friday October 3

Further Study: "His brothers often brought forward the philosophy of the Pharisees, which was threadbare and hoary with age, and presumed to think that they could teach Him who understood all truth, and comprehended all mysteries. They freely condemned that which they could not understand. Their reproaches probed Him to the quick, and His soul was wearied and distressed. They avowed faith in God, and thought they were vindicating God, when God was with them in the flesh, and they knew Him not.

"These things made His path a thorny one to travel. So pained was Christ by the misapprehension in His own home that it was a relief to Him to go where it did not exist."-Ellen G. White, The Desire of Ages, p. 326.
Discussion Questions:

    The letter of James is essentially a handbook on practical Christian living. It may even have been the first New Testament book written (sometime between A.D. 44 and 49). That is, besides it being a book on theology, it also tells us how to live out the Christian life. Why is living out what we believe just as, if not more, important than what we believe? Or is what we believe more important than how we live out that belief? For instance, what's better: a sincere Sunday keeper who truly and seriously keeps the first day of the week holy or an insincere Sabbath keeper who "keeps" the seventh-day Sabbath but doesn't really take it all that seriously? Give reasons for your answer.

    As we have seen in Sunday's study, James was the brother of Jesus. In other words, though Jesus was God Himself, the Creator of all that was made, He was also human, one of us, even to the point that He had siblings. How does this amazing concept help us to understand how the vast gap between heaven and a fallen world was bridged? What does it say to us, too, about the lengths that God goes to in order to save fallen humanity? How does the humanity of Christ help us understand how we can have victory over sin? How does the humanity of Christ assure us that God understands the reality of our toils and struggles?

    This week's lesson mentioned that humility was a theme in James's letter. Why is humility so important in the Christian life? That is, in light of the Cross and what happened there, how dare any of us ever assume an attitude of arrogance or self-importance, especially when it comes to spiritual matters?

[Richard Myers]

The Book of James

by: Clinton Wahlen

An "Epistle of Straw"?

The epistle of James has been one of the most misunderstood books of the Bible. In the Leipzig Debate of 1519, Roman Catholic scholar Johann Eck used it to challenge Martin Luther's view of justification by faith alone, insisting that works needed to be added to the equation.

Luther, in response, eventually denied the epistle's inspired authorship, mainly on the mistaken claim that it taught justification by works. In the introduction to his 1522 German translation of the New Testament, Luther indicated his preference for books like John, 1 John, Romans, Galatians, Ephesians, and 1 Peter, which reveal Christ and teach "everything that is needful and blessed . . . to know."

His preface to the book of James was even more negative. Luther called it "really an epistle of straw" because it had "nothing of the nature of the gospel about it." Although Luther never removed it from the canon of Scripture, he separated it from what he considered the core of the canon.

Luther's emphasis on Paul's epistles, especially Romans and Galatians, and his rejection of James for anything more than devotional value, has influenced a large segment of Christian thinking through the centuries.

Who was James anyway? Was he a legalist, combating Paul's idea of justification by faith by teaching that justification is really by works? Or was he simply providing a slightly different perspective on the subject, similar to the several perspectives on the teachings of Jesus that we find in the Gospels? The answer is, clearly, the latter.

Not all of the Reformers shared Luther's low opinion of James. No less a luminary than Melanchthon, Luther's closest associate, believed that the writings of Paul and James were not in conflict.

James had a firsthand knowledge of Jesus. In fact, his epistle of all the epistles may very well be the earliest Christian writing in existence, and, of all the epistles, reflects most closely the teachings of Jesus that we find in the Gospels. As in the parables of Jesus, imagery from agriculture and the world of finance are abundant. Other important themes include wisdom, prayer, and above all, faith.

James is unique in other ways, too, thereby opening a window for us into some of the struggles that the earliest Christian congregations faced. With envy, jealousy, and worldliness creeping into the fold, there seems to have been societal and cultural pressures that pitted wealthier Christians against poor ones. We also see the great controversy being played out as James attacks counterfeit forms of wisdom and faith.

Most important for Seventh-day Adventists, the epistle of James exudes confidence in the return of Jesus; it also provides crucial perspectives on the law, the judgment, and the Second Coming. Elijah is even presented as a model for us to emulate. This has special relevance for us, as Seventh-day Adventists, who are entrusted with preparing the way for Christ's second advent.

Thus, in some ways, our journey this quarter spans the entire Christian era, as it includes some of the earliest preaching, as well as special insights for these last days.

Clinton Wahlen, PhD, is an associate director of the Biblical Research Institute at the General Conference headquarters. His expertise is in the New Testament and its relation to ancient Judaism. An American, he has lived and worked in Russia, New Zealand, United Kingdom, and the Philippines. He and his wife, Gina, who works at Adventist Mission, have two children, Daniel and Heather.

As we begin a new quarter, I am blessed to read this introduction. After reading it, share with us why you think I am blessed. Are you pleased also with the introduction? If so, why?

[Richard Myers]

Sabbath Afternoon    September 27

James, the Lord's Brother

Read for This Week's Study: John 7:2-5; 1 Cor. 15:5-7; James 1:3, 2:5; 1 Pet. 2:9-10; Matt. 7:24-27.

Memory Text: "Ye are my friends, if ye do whatsoever I command you." John 15:14

We, today, are a long way from the early days of the Christian church, both time wise and culturally. Thus, we have little idea of what it was like to belong to the fledgling Christian movement at a time when many congregations met in homes, and most believers were Jews persecuted by their fellow Israelites. The letter of James gives us one of the earliest glimpses of Jewish Christianity before it disappeared in the fog of Jewish-Christian controversies and before the marginalization of the Jews by the predominantly Gentile church of the second century and beyond.

Unlike many of the epistles, it does not seem that some crisis or urgent need in a local church impelled James to write this epistle. Rather, it is written to the broader Christian community "scattered abroad" (James 1:1).

Amen! This is an astute comment by the author of our lesson. Many of the epistles were written by the Apostle Paul, and he wrote with great zeal having a great burden on his heart. While both James and Paul were putting Jesus at the center of their teaching, Paul was driven by a particular concern that also was at the center of many of his letters. What was that concern that Paul was continually presenting, that James was not?

Before we dive into his letter, however, this week we want to try to learn what we can about the author himself. Some of the questions we'll address are: who was James? What was his background? What had been his relationship to Jesus? And what position did he hold in the church?

Again, the author shows wisdom in understanding that it is often necessary to know a little about the one who is writing that we might rightly divide what is being said. We look forward to this quarter's lesson in hopes that the gospel of grace will be clearly presented.

[Sister Marie]

Read James 1:3, 2:5, 22-23, 5:15. How does faith function in these passages? What do they tell us about what it means to live by faith? How do they show us that faith is more than just an intellectual assent to various propositional truths?

James 1:3 Knowing [this], that the trying of your faith worketh patience. 

James 2:5   Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him? 

James 2:22,23 Seest thou how faith wrought with his works, and by works was faith made perfect? 

 2:23   And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.
 
5:15   And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.
 
NOTE: SO WE CANNOT JUST BELIEVE…FOR IF WE BELIEVE WE WILL OBEY, IF WE BELIEVE WE WILL LOVE HIM AND OBEY, IF WE BELIEVE WE WILL LOVE HIM, OBEY AND HAVE PATIENCE AND GOOD WORKS

[Mimi]

Wednesday October 1

To the Twelve Tribes Scattered Abroad

Read James 1:1; Acts 11:19-21; and 1 Peter 2:9-10. Who are these "twelve tribes," and how did they become so widely scattered?

Jas 1:1  James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.

Act 11:19  Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.
Act 11:20  And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.
Act 11:21  And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.

1Pe 2:9  But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:
1Pe 2:10  Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.

As we have seen, James wrote to believers. At first, the gospel work was focused in Jerusalem (Luke 24:47); but, as a result of persecution, which intensified after the stoning of Stephen, these believers were scattered, and the seed of the gospel was planted throughout the cities and surrounding regions of the Roman Empire.

After the death of Stephen there arose against the believers in Jerusalem a persecution so relentless that "they were all scattered abroad throughout the regions of Judea and Samaria." Saul "made havoc of the church, entering into every house, and haling men and women committed them to prison." Of his zeal in this cruel work he said at a later date: "I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. Which thing I also did in Jerusalem: and many of the saints did I shut up in prison. . . . And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities." That Stephen was not the only one who suffered death may be seen from Saul's own words, "And when they were put to death, I gave my voice against them." Acts 26:9-11.  {AA 103.1}



    Now, when the Jews were trying to destroy the infant church, Nicodemus came forward in its defense. No longer cautious and questioning, he encouraged the faith of the  disciples and used his wealth in helping to sustain the church at Jerusalem and in advancing the work of the gospel. Those who in other days had paid him reverence, now scorned and persecuted him, and he became poor in this world's goods; yet he faltered not in the defense of his faith.  {AA 105.1} 
     The persecution that came upon the church in Jerusalem resulted in giving a great impetus to the work of the gospel. Success had attended the ministry of the word in that place, and there was danger that the disciples would linger there too long, unmindful of the Saviour's commission to go to all the world. Forgetting that strength to resist evil is best gained by aggressive service, they began to think that they had no work so important as that of shielding the church in Jerusalem from the attacks of the enemy. Instead of educating the new converts to carry the gospel to those who had not heard it, they were in danger of taking a course that would lead all to be satisfied with what had been accomplished. To scatter His representatives abroad, where they could work for others, God permitted persecution to come upon them. Driven from Jerusalem, the believers "went everywhere preaching the word."  {AA 105.2} 
     Among those to whom the Saviour had given the commission, "Go ye therefore, and teach all nations" (Matthew 28:19), were many from the humbler walks of life--men and women who had learned to love their Lord and who had determined to follow His example of unselfish service. To these lowly ones, as well as to the disciples who had been with the Saviour during His earthly ministry, had been given a precious trust. They were to carry to the world the glad tidings of salvation through Christ.  {AA 105.3} 
     When they were scattered by persecution they went forth filled with missionary zeal. They realized the responsibility of their mission. They knew that they held in their hands the bread of life for a famishing world; and they were constrained by the love of Christ to break this bread to all who were in need. The Lord wrought through them. Wherever they went, the sick were healed and the poor had the gospel preached unto them.  {AA 106.1}

According to Acts 11, the gospel spread to the Gentiles quite early, beginning in Antioch; so, "the twelve tribes" probably refers to Christians as a whole. There do not seem to have been different congregations based on ethnicity, which is why the Jerusalem Council soon had to decide whether believing Gentiles should first become Jews by being circumcised (Acts 15:1-6) in order to become Christians.

Act 15:1  And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.
Act 15:2  When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.
Act 15:3  And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.
Act 15:4  And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them.
Act 15:5  But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses.
Act 15:6  And the apostles and elders came together for to consider of this matter.


Read Acts 15:13-21.

Act 15:13  And after they had held their peace, James answered, saying, Men and brethren, hearken unto me:
Act 15:14  Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.
Act 15:15  And to this agree the words of the prophets; as it is written,
Act 15:16  After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up:
Act 15:17  That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things.
Act 15:18  Known unto God are all his works from the beginning of the world.
Act 15:19  Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God:
Act 15:20  But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.
Act 15:21  For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.


How does James address the problem the early church struggled with?

The author answers the question ...

A scriptural solution preserved a unified church: James cites Amos's prophecy that Israel's restoration and ultimate expansion would include Gentiles (Acts 15:16-17), a decree that is based on Mosaic laws for foreign residents (Leviticus 18-20). James addresses his readers as "the twelve tribes" to remind them of their identity as fellow heirs of the promise made to Abraham. Peter has a similar idea in mind when he describes Christians as a "holy nation" (1 Pet. 2:9, compare Exod. 19:5-6), addressing also those "scattered" abroad (1 Pet. 1:1). The Greek word in both passages is diaspora, which normally referred to Jews living outside the geographical boundaries of Israel proper (see John 7:35).

A church scattered abroad? Sounds like us, as Seventh-day Adventists. Despite the vast cultural, ethnic, and social differences among us, what unites Seventh-day Adventists in Christ as a distinctive Protestant movement?

A united belief in Scripture as our only rule of faith, and a revealed knowledge of the prophetic word. As a movement to further the "recovery of the gospel" began with the Reformation of the 1600s, early Seventh-day Adventists unceasingly searched the Scriptures and unearthed truths that had been supplanted by tradition. One of the primary discoveries was that of the three angels messages of Revelation 14 and the other angel of Revelation 18. These are unifying messages making up the focus of our world-wide mission.

[Mimi]

Thursday October 2

James and Jesus

James had the opportunity to observe Jesus when Jesus was a child, a youth, and an adult. Then, at some point James not only believed in Jesus as the Messiah but became a leader of the Christians in Jerusalem. And yet, James calls himself not a brother but a "bondservant" (James 1:1, NKJV) of Jesus. Clearly, James learned humility and true wisdom. Not surprisingly, these are also important themes of this letter (see James 1:9-11, 21; 3:13-18; 4:6-10).

As Mary was the mother of Jesus, He was also her Savior. James was not only the brother of Jesus, He was also his Savior. No matter the earthly relation to the Son of man, God in the flesh, Jesus was sent of heaven to be raised in that family. Upon realizing Who He was and His mission, yes, they became His servants upon which their eternal lives depended.

Compare the following passages and summarize what they have in common:

James 1:22 with Matt. 7:24-27

Jas 1:22  But be ye doers of the word, and not hearers only, deceiving your own selves.

Mat 7:24  Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:
Mat 7:25  And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.
Mat 7:26  And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:
Mat 7:27  And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.


Be doers of the Word and not hearers only.



James 3:12 with Matt. 7:16

Jas 3:12  Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.

Mat 7:16  Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?

Can a tree bear any fruit other than that of the parent stock?



James 4:12 with Matt. 7:1

Jas 4:12  There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?

Mat 7:1  Judge not, that ye be not judged.

     The Pharisees were of this class. They came forth from their religious services, not humbled with a sense of their own weakness, not grateful for the great privileges that God had given them. They came forth filled with spiritual pride, and their theme was, "Myself, my feelings, my knowledge, my ways." Their own attainments became the standard by which they judged others. Putting on the robes of self-dignity, they mounted the judgment seat to criticize and condemn.  {MB 123.2} 
     The people partook largely of the same spirit, intruding upon the province of conscience and judging one another in matters that lay between the soul and God. It was in reference to this spirit and practice that Jesus said, "Judge not, that ye be not judged." That is, do not set yourself up as a standard. Do not make your opinions, your views of duty, your interpretations of Scripture, a criterion for others and in your heart condemn them if they do not come up to your ideal. Do not criticize others, conjecturing as to their motives and passing judgment upon them.  {MB 123.3} 
     "Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts." 1 Corinthians 4:5. We cannot read the heart. Ourselves faulty, we are not qualified to sit in judgment upon others. Finite men can judge only from outward appearance. To Him alone who knows the secret springs of action, and who deals tenderly and compassionately, is it given to decide the case of every soul.  {MB 124.1} 
     "Thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things." Romans 2:1. Thus those who condemn or criticize others, proclaim themselves guilty, for they do the same things. In condemning others, they are passing sentence upon themselves, and God declares that this sentence is just. He accepts their own verdict against themselves.

The affinity the letter of James has with the teachings of Jesus and particularly the Sermon on the Mount has been widely recognized. "Jesus' pervasive influence underlies the whole of James's teaching"-Peter H. Davids, The Epistle of James (Grand Rapids, Mich.: Eerdmans Publishing Co., 1982), p. 50.

Although Peter Davids is correct in his statement, let's see what Sister White has to say of James, the brother of Jesus. From the Desire of Ages, read Chap. 33 - Who Are My Brethren? of Jesus' earthly family's treatment of Him, to accepting Him as the promised Messiah and receiving power at Pentecost.

     "And when He had spoken these things, while they beheld, He was taken up; and a cloud received Him out of their sight. And, while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven."  {GH, March 1, 1904 par. 12}
     "Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a Sabbath day's journey. And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alpheus, and Simon Zelotes, and Judas the brother of James. These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren."  {GH, March 1, 1904 par. 13}
     "And with his brethren." These had lost much because of their unbelief. They had been among the number who doubted when Jesus appeared in Galilee; but they now firmly believed that Jesus was the Son of God, the promised Messiah. Their faith was established.  {GH, March 1, 1904 par. 14}

James, the brother of Jesus, was among the number in the upper room at Pentecost. So was Mary, His mother.

     "When the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.  {RH, July 28, 1903 par. 7}

James was fitted for service and taught the gospel according to Christ, his earthly brother and eternal Savior.

From a close comparison of James with the Gospels, it appears that this letter is not dependent on any of them. Rather, James writes from an intimate and personal acquaintance with the teachings of Jesus, who always inspired His listeners to faith and challenged them to exercise it.

Amen!

As we study the book of James this quarter, we will find a very similar approach. James is not content with a weak, fruitless, or vacillating faith. As we will see next week, faith dominates the early part of the book, and James shows how this crucial quality undergirds a vital relationship with Christ.

Amen! James is a very small book in the Bible; however, it is packed with essential truth for the victorious Christian.

The author of the Sabbath School lesson asks some very important questions.

Dwell on the quality and reality of your own faith. How real is it? How deep does it go? How does it enable you to live the Christian life? What things could you do, and what choices could you make, that could help improve the quality and depth of your faith?

[Richard Myers]

Thank you, Mimi for doing Wednesday and Thursday's lessons.

Friday October 3

Further Study: "His brothers often brought forward the philosophy of the Pharisees, which was threadbare and hoary with age, and presumed to think that they could teach Him who understood all truth, and comprehended all mysteries. They freely condemned that which they could not understand. Their reproaches probed Him to the quick, and His soul was wearied and distressed. They avowed faith in God, and thought they were vindicating God, when God was with them in the flesh, and they knew Him not.

"These things made His path a thorny one to travel. So pained was Christ by the misapprehension in His own home that it was a relief to Him to go where it did not exist."-Ellen G. White, The Desire of Ages, p. 326.

Discussion Questions:

    The letter of James is essentially a handbook on practical Christian living. It may even have been the first New Testament book written (sometime between A.D. 44 and 49). That is, besides it being a book on theology, it also tells us how to live out the Christian life. Why is living out what we believe just as, if not more, important than what we believe? Or is what we believe more important than how we live out that belief? For instance, what's better: a sincere Sunday keeper who truly and seriously keeps the first day of the week holy or an insincere Sabbath keeper who "keeps" the seventh-day Sabbath but doesn't really take it all that seriously? Give reasons for your answer.

    As we have seen in Sunday's study, James was the brother of Jesus. In other words, though Jesus was God Himself, the Creator of all that was made, He was also human, one of us, even to the point that He had siblings. How does this amazing concept help us to understand how the vast gap between heaven and a fallen world was bridged? What does it say to us, too, about the lengths that God goes to in order to save fallen humanity? How does the humanity of Christ help us understand how we can have victory over sin?

Christ overcame sin in "the likeness of sinful flesh" through dependence upon His Father. So it is with us. If we will abide in Christ, then His Spirit will abide in us. We then become partakers of His divine nature and have power to escape the corruption in our flesh. (2 Peter 1:4)

How does the humanity of Christ assure us that God understands the reality of our toils and struggles?

The Bible tells us that "Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast [our] profession. For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.  Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." Hebrews  4:14-16. 

    This week's lesson mentioned that humility was a theme in James's letter. Why is humility so important in the Christian life? That is, in light of the Cross and what happened there, how dare any of us ever assume an attitude of arrogance or self-importance, especially when it comes to spiritual matters?

If we do any good thing, it is because Christ is in us. It is Christ, not I.

Do you believe you can resist sin when you are not fully surrendered to Jesus? In other words, you have power to do good when not reconciled to Christ?

[Mimi]

Thank you, Mimi for doing Wednesday and Thursday's lessons.

You are welcome, Richard. Welcome back!

A church scattered abroad? Sounds like us, as Seventh-day Adventists. Despite the vast cultural, ethnic, and social differences among us, what unites Seventh-day Adventists in Christ as a distinctive Protestant movement?

A united belief in Scripture as our only rule of faith, and a revealed knowledge of the prophetic word. As a movement to further the "recovery of the gospel" began with the Reformation of the 1600s, early Seventh-day Adventists unceasingly searched the Scriptures and unearthed truths that had been supplanted by tradition. One of the primary discoveries was that of the three angels messages of Revelation 14 and the other angel of Revelation 18. These are unifying messages making up the focus of our world-wide mission.

I want to add a little to my answer of the author's question on what unites us. Bible truth and doctrine unites us. And yes, that is considered part of the "recovery of the gospel" begun with the Reformation, but I wanted to add specifically: Bible truth and doctrine unites us. As a result, we have a message to the world no other church is preaching: the Three Angels' Messages. The very nature of those messages will bring throngs to a knowledge of Bible truth and doctrine. That is their special work.

[Richard Myers]

Amen, Mimi. While there are truly converted Christians in all denominations, it is the leading edge of truth that has been given to the Seventh day Adventist Church. It would be very hard for a Seventh day Adventist member to marry one of another faith, even though both be converted Christians. There is a broad line between the truth that other denominations have and what has been given to us as a people. It is our faith in the Bible and Jesus, that enables God to bless us with more truth. It is that truth and his spirit that unites us as a people.

[Sister Marie]

This is so True. At this time I am listening to: Women's Ordination #8 - "The Present Relevance of 1 Timothy" - Mackintosh
We need to pray for these men as they bravely step out to widely be seen for Truth....cutting down error. I would suggest that we all listen to every one in this study. It is so good and done in great detail in order to teach the Truth deeply with strength.