Free New Testament Bible Lessons for Home and Missions Part II James to Revelations

212 Pages·2016·1.55 MB·English

by  Alice Stanback

Bible Lessons from James to Revelation
By Dr. Alice Stanback

New American Standard Bible
James

Testing Your Faith

1:1James, a bond-servant of God and of the Lord Jesus Christ,
To the twelve tribes who are dispersed (unto those dispersed among the
Greeks; scattered abroad among the Gentiles. BKC: To persecuted Jewish
believers scattered among pagan people.) abroad: Greetings (in a broader sense, to
be well, to thrive, to rejoice, be glad).
2Consider (to consider, deem, account, think) it all joy (BKC: i.e. joy that is
full or unmixed… James did not say that a believer should be joyous for the trials
but in the trials.), my brethren, when you encounter various trials (adversity,
affliction, trouble, sent by God and serving to test or prove one's faith, holiness,
character: plural; NASB: In vv. 2-3 the emphasis is on difficulties that come from
outside; in vv. 13-15 it is on inner moral trials such as temptation to sin), 3knowing
that the testing (the proving) of your faith produces endurance (in the N. T. the
characteristic of a man who is unswerved from his deliberate purpose and his
loyalty to faith and piety by even the greatest trials and sufferings. BKC: True
faith… develops, or more literally “works,” perseverance or staying power. [Faith
works]). 4And let endurance have its perfect (brought to its end, finished; lacking
nothing necessary to completeness) result (used collectively of an aggregate of
actions), so that you may be perfect and complete ("all that is included
[apportioned] through divine lot." /holóklēros ["divinely-allotted wholeness"]
occurs twice in the NT, 1 Thes 5:23; Js 1:4; all that has fallen by lot, complete in
all its parts, in no part lacking or unsound, complete, entire, whole), lacking
(passive to be left behind [properly, by one's rival in a race, hence], to lag, be
inferior) in nothing.
5But if any of you lacks (to be destitute of, to lack) wisdom (the knowledge
and practice of the requisites for godly and upright living. NASB: Wisdom enables
one to face trials with “joy” [v 2]. Wisdom is not just acquired information but
practical insight with spiritual implications [see Prov 1:2-4; 2:10-15; 4:5-9; 9:10-
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12].), let him ask of God, who gives to all generously (/haplṓs ["simply"], used
only in Js 1:5, refers to God "generously" giving wisdom – which is better
translated "giving undividedly, openly" [literally, "unfolded, holding nothing
back"]; simply, openly, frankly, sincerely.) and without reproach (to upbraid, cast
[favors received] in one's teeth; to disgrace [insult], reproach; mock [curse]; insult,
cast blame [create shame] – viewing someone [something] as culpably guilty and
therefore deserving punishment; to defame, i.e. rail at, chide, taunt -- cast in teeth,
[suffer] revile, upbraid.), and it will be given to him. 6But he must ask in faith
(with the predominant idea of trust [or confidence] whether in God or in Christ,
springing from faith in the same; Js 1:5, 6: "5But if any of you lacks wisdom, let
him ask of God, who gives to all generously [ /haplṓs] and without reproach, and it
will be given to him. But he must [continuously, in process] ask in faith [/pistis]
without any doubting, for the one who doubts is like the surf of the sea, driven and
tossed by the wind".) without any doubting (to be at variance with oneself,
hesitate), for the one who doubts is like the surf (a dashing or surging wave, a
surge, a violent agitation of the sea) of the sea, driven (to agitate or drive by the
wind; present passive participle [“ing”]) and tossed by the wind (it is used of a
person whose mind wavers in uncertainty between hope and fear, between doing
and not doing a thing). 7For that man ought not to expect (to suppose, think) that
he will receive (to get back) anything from the Lord, 8being a double-minded
("double-minded," i.e. a person "split in half," vacillating like a "spiritual
schizophrenic." This term may have been coined in the NT; wavering, uncertain,
doubting) man, unstable (inconstant, restless) in all his ways (in all his purposes
and actions).
9But the brother of humble (as to condition, lowly, of low degree)
circumstances is to glory in his high position; 10and the rich man is to glory in his
humiliation (low estate, humiliation) (NASB: Since James’s discussions of wisdom
[vv. 5-8] and of the poor man and the rich man [vv. 9-11] appear between the two
sections on trials [vv. 2-4 and v.12], vv. 5-11 may also have to do with trials. The
Christian who suffers the trials of poverty is to take pride in his high position [v. 9]
as a believer [see 2:5], and the wealthy Christian is to take pride [v. 10] in trials
that bring him low, perhaps including the loss of his wealth.), because like
flowering (a blossom -- flower) grass he will pass away (perish). 11For the sun
rises with a scorching wind and withers the grass; and its flower falls off and the
beauty of its appearance is destroyed (to be blotted out, to vanish away); so too the
rich man in the midst of his pursuits (a going i. e. purpose, pursuit, undertaking)
will fade away.
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12Blessed is a man who perseveres (to endure, bear bravely and calmly) under
trial; for once he has been approved (in the N. T. one who is of tried faith and
integrity) he will receive the crown (the eternal blessedness which will be given as
a prize to the genuine servants of God and Christ) of life (life, both of physical
[present] and of spiritual [particularly future] existence. NASB: Eternal life, as the
future tense of the verb [“will receive”] indicates].) which the Lord has promised
to those who love Him. 13Let no one say when he is tempted (to try or test one's
faith, virtue, character, by enticement to sin; hence, according to the context
equivalent to to solicit to sin, to tempt:), “I am being tempted by God”; for God
cannot be tempted by evil, and He Himself does not tempt anyone (NASB:
Tempted: In vv. 13-14 the verb refers to temptation that test one’s moral strength
to resist sin. God cannot be tempted: Because God in His very nature is holy, there
is nothing in Him for sin to appeal to.). 14But each one is tempted when he is
carried away and enticed by his own lust (desire, craving, longing, specifically,
desire for what is forbidden, lust). 15Then when lust has conceived (of 'lust,' whose
impulses a man indulges), it gives birth (to bear, bring forth) to sin; and when sin is
accomplished (to perfect; complete; to bring quite to an end, having come to
maturity), it brings forth death (the loss of that life which alone is worthy of the
name, i. e. "the misery of soul arising from sin, which begins on earth but lasts and
increases after the death of the body. NASB: The three stages-desire, sin, death-
are seen in the temptations of Eve [Gen 3:6-22 and David [2 Sam 11:12-17].).
16Do not be deceived (passive, to be led into error [led astray]), my beloved
brethren. 17Every good thing given and every perfect gift is from above (used of
things which come from heaven, or from God as dwelling in heaven), coming
down from the Father of lights (anything emitting light. NASB: God is the Creator
of the heavenly bodies, which give light to the earth, but unlike them, He does not
change.), with whom there is no variation (change) or shifting (a turning: of the
heavenly bodies) shadow (shadow caused by revolution). 18In the exercise of His
will (to will deliberately, have a purpose, be minded [βουληθείς ἀπεκύησεν ἡμᾶς
of his own free will he brought us forth, with which will it ill accords to say, as
some do, that they are tempted to sin by God]) He brought (NASB: Not a reference
to creation but to regeneration [see John 3:3-8]) us forth by the word of truth (a
word, speech, divine utterance; a word [as embodying an idea], a statement, a
speech; [See John 17:17; Eph 1:13 [for the order of Salvation see Romans 8:29-
30]; also see Gen 1:1ff. NASB: The proclamation of the gospel [see 1 Pet 1:23-
25.]), so that we would be a kind of first fruits (of persons consecrated to God,
leading the rest in time: with a reference to the moral creation effected by
Christianity all the Christians of that age are called [a kind of first-fruits]. NASB:
See Lev 23:9-14. Just as the first sheaf of the harvest was an indication that the
whole harvest would eventually follow, so the early Christians were an indication
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that a great number of people would eventually be born again.) among His
creatures.
19This you know, my beloved brethren. But everyone must be quick to hear,
slow to speak and slow to anger; 20for the anger of man does not achieve the
righteousness (righteousness, justice) of God. 21Therefore, putting aside all
filthiness ( dirtiness [morally] -- turpitude) and all that remains (residue; the
wickedness remaining over in the Christian from his state prior to conversion) of
wickedness (malignity, malice, ill-will, desire to injure), in humility (gentleness)
receive (to receive favorably, give ear to, embrace, make one's own, approve, not
to reject) the word (of God) implanted (bring into living union like with a
successfully engrafted shoot; what is "planted" and hence "inborn, congenital,
natural" , i.e. placed in ["established"] which enables something to develop [used
only in Js 1:21].), which is able (to have power,) to save (to save and transport into
etc. [also see 2 Timothy 4:18]; to save, i.e. deliver or protect -- heal, preserve, do
well, be [make] whole; deliver out of danger and into safety; used principally of
God rescuing believers from the penalty and power of sin – and into His provisions
[safety].]) your souls ("the [human] soul in so far as it is so constituted that by the
right use of the aids offered it by God it can attain its highest end and secure
eternal blessedness, the soul regarded as a moral being designed for everlasting
life"). 22But prove (gínomai – properly, to emerge, become, transitioning from one
point [realm, condition] to another. [gínomai] fundamentally means "become"
[becoming, became] so it is not an exact equivalent to the ordinary equative verb
"to be" [is, was, will be]. [ginomai] means "to become, and signifies a change of
condition, state or place" [Vine, Unger, White, NT, 109]. M. Vincent, "[gínomai]
means to come into being/manifestation implying motion, movement, or growth"
(at 2 Pet 1:4). Thus it is used for God's actions as emerging from eternity and
becoming [showing themselves] in time [physical space].) yourselves doers
(performer) of the word, and not merely hearers who delude (to deceive, delude,
circumvent) themselves. 23For if anyone is a hearer of the word and not a doer, he
is like a man who looks at his natural face in a mirror; 24for once he has looked at
himself and gone away, he has immediately forgotten what kind (of what sort or
quality, what manner of) of person he was. 25But one who looks intently (to look
carefully into, inspect curiously, of one who would become acquainted with
something) at the perfect law (brought to its end, finished; lacking nothing
necessary to completeness. NASB: The moral and ethical teaching of Christianity,
which is based on the OT moral law, as embodied in the Ten Commandments [see
Ps 19:7], but brought to completion [perfection] by Jesus Christ.), the law of
liberty (freedom from the dominion of corrupt desires, so that we do by the free
impulse of the soul what the will of God requires: i. e. the Christian religion, which
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furnishes that rule of right living by which the liberty just mentioned is attained.
NASB: In contrast to the sinner, who is a slave to sin [John 8:34], obeying the
moral law gives the Christians the joyous freedom to be what he was created for
[see 2:12].), and abides (to remain beside, continue always near, and continues to
do so, not departing till all stains are washed away) by it, not having become a
forgetful hearer but an effectual (an act, deed, thing done: the idea of working is
emphasized in opposed to that which is less than work) doer, this man will be
blessed in what he does (blessed, happy).
26If anyone thinks himself to be religious (fearing or worshipping God;
religious, 'to adhere to,' 'be a votary of'. NASB: Refers to the outward acts of
religion: giving to the needy, fasting and public acts of praying and worshiping.),
and yet does not bridle (to lead by a bridle, to guide to bridle, hold in check,
restrain) his tongue but deceives (to cheat, beguile) his own heart, this man’s
religion is worthless (devoid of force, truth, success, result [uniformly vain]).
27Pure (clean, genuine) and undefiled (without defect) religion in the sight of our
God and Father is this: to visit orphans and widows in their distress, and to keep
oneself unstained (free from vice, unsullied) by the world (NASB: Not the world
of nature but the world of people in their rebellion against alienation from God [see
1 John 2:15]).

New American Standard Bible
The Sin of Partiality

(Two things would be helpful to remember, (1) the Holy Spirit executes the
“Power of God” in the believer’s life. (2) Faith is the instrument ordained by
YHWH through which to save sinners (Eph 2:8a For by grace you have been saved
through faith). Faith comes from God and goes back to Him; it is that which grabs
hold of Yehoshua and returns back to God. See Rom 11:36 For from Him and
through Him and to Him are all things. To Him be the glory forever. Amen.)

2:1My brethren, do not hold your faith in our glorious (the absolutely perfect
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inward or personal excellence of Christ:) Lord Jesus Christ with an attitude of
personal favoritism. (respect of persons, partiality, the fault of one who when
called on to requite or to give judgment has respect to the outward circumstances
of men and not to their intrinsic merits, and so prefers, as the more worthy, one
who is rich, high-born, or powerful, to another who is destitute of such gifts: plural
(which relates to the various occasions and instances in which this fault shows
itself) 2For if a man comes into your assembly with a gold ring and dressed in fine
clothes, and there also comes in a poor man in dirty clothes, 3and you pay special
attention to the one who is wearing the fine clothes, and say, “You sit here in a
good place,” and you say to the poor man, “You stand over there, or sit down by
my footstool,” ([figuratively] "[hypopódion] is a footstool used by a conquering
king, to place his foot on the neck of the conquered" – i.e. those under his total
dominion.) 4have you not made distinctions ("over-judging" [going too far,
vacillating]; make distinctions among yourselves) among yourselves, and become
judges with evil motives? (an opinion: judges with evil thoughts, i. e. who follow
perverse opinions, reprehensible principles) 5Listen, my beloved brethren: did not
God choose the poor of this world to be rich in faith and heirs of the kingdom
which He promised to those who love Him? 6But you have dishonored (insult,
treat with contumely," whether in word, in deed, or in thought) the poor man. Is it
not the rich who oppress (to exercise power over) you and personally drag (James
2:6: a person forcibly and against his will [our drag, drag off]) (Note: John 6:44:
induce [draw in], focusing on the attraction-power involved with the drawing; to
draw by inward power, lead, impel: “No one can come to Me unless the Father
who sent Me draws him; and I will raise him up on the last day.”) you into court?
7Do they not blaspheme (to speak reproachfully, rail at, revile, calumniate) the fair
(honorable, conferring honor) name by which you have been called? ("the name of
one is named upon some one, i. e. he is called by his name or declared to be
dedicated to him”): [the name referred to is the people of God])
8If, however, you are fulfilling the royal law (NASB: The law of love [Lev
19:18] is called “royal” because it is the supreme law that is the source of all other
laws governing human relationships. It is the summation of all such laws [Matt
22:36-40; Rom 13:8-10].) according to the Scripture, “YOU SHALL LOVE
YOUR NEIGHBOR AS YOURSELF,” you are doing well. 9But if you show
partiality (to have respect of persons), you are committing sin and are convicted
(generally with a suggestion of the shame of the person convicted) by the law as
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transgressors. 10For whoever keeps the whole law and yet stumbles (i. e. sin
against, one law) in one point, he has become guilty of all. 11For He who said,
“DO NOT COMMIT ADULTERY,” also said, “DO NOT COMMIT MURDER.”
Now if you do not commit adultery, but do commit murder, you have become a
transgressor of the law. 12So speak and so act as those who are to be judged by the
law of liberty (freedom from the dominion of corrupt desires, so that we do by the
free impulse of the soul what the will of God requires: i. e. the Christian religion,
which furnishes that rule of right living by which the liberty just mentioned is
attained.)
13For judgment will be merciless to one who has shown no mercy; mercy triumphs
(mercy boasts itself superior to judgment, i. e. full of glad confidence has no fear
of judgment) over judgment (in a forensic judgment sense, of God or of Jesus the
Messiah).

Faith and Works

14What use is it, my brethren, if someone says he has faith but he has no works?
(ἔργα is applied to the conduct of men, measured by the standard of religion and
righteousness — whether bad or good, James 2:14.) Can that faith save him? (the
religious belief of Christians; subjectively: where in the sense of a mere
acknowledgment of divine things and of the claims of Christianity) 15If a brother
or sister is without clothing and in need of daily food, 16and one of you says to
them, “Go in peace, be warmed and be filled,” and yet you do not give them what
is necessary for their body, what use is that? 17Even so faith, if it has no works, is
dead (universally, destitute of force or power, inactive, inoperative: powerless and
fruitless), being by itself (alone).
18But 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.” (See 2 Thes
1:11 Wherefore also we pray always for you, that our God would count you worthy
of this calling, and fulfill all the good pleasure of his goodness, and the work of
faith with power [KJV] To this end also we pray for you always, that our God will
count you worthy of your calling, and fulfill every desire for goodness and the
work of faith with power [NASB] ["To this end (glorification) – indeed each time
we pray about (peri) you for the purpose (hin) of our God counting you worthy of
the call – even that He may fulfill (His) every good-pleasure that comes from (His)
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goodness and work of faith, in (His) ability."].) 19You believe that God is one.
You do well; the demons also believe, and shudder (it denotes the mere
acknowledgment of his existence). 20But are you willing (to desire, to wish) to
recognize (to understand), you foolish (destitute of spiritual wealth, of one who
boasts of his faith as a transcendent possession, yet is without the fruits of faith)
fellow, that faith without (separately, separate from, apart from) works is useless?
(lazy, shunning the labor which one ought to perform) 21Was not Abraham our
father justified (to show to be righteous, declare righteous) by works (an act, deed,
thing done: the idea of working is emphasized in opposed to that which is less than
work) when he offered up Isaac his son on the altar? 22You see that faith was
working (with one: ἡ πίστις συνήργει τοῖς ἔργοις, faith [was not inactive, but by
coworking] caused Abraham to produce works) with his works (is applied to the
conduct of men, measured by the standard of religion and righteousness —
whether bad or good [in this verse good.]), and as a result of the works, faith was
perfected (to complete [perfect], i. e. add what is yet lacking in order to render a
thing full: by works faith was perfected, made such as it ought to be); 23and the
Scripture was fulfilled which says, “AND ABRAHAM BELIEVED GOD, AND
IT WAS RECKONED TO HIM AS RIGHTEOUSNESS,” and he was called the
friend of God. 24You see that a man is justified (to show to be righteous, declare
righteous) by works and not by faith alone [which is dead faith, cf. v. 26]. 25In the
same way, was not Rahab the (a Canaanite in the linage of Yehoshua, cf. Matt 5-6
Salmon was the father of Boaz by Rahab, Boaz was the father of Obed by Ruth,
and Obed the father of Jesse. Jesse was the father of David the king. David was the
father of Solomon by Bathsheba who had been the wife of Uriah.) harlot also
justified by works when she received the messengers and sent them out by another
way? 26For just as the body without the spirit is dead, so also faith without works
is dead.

About Faith
4102 pístis (from 3982/peithô, "persuade, be persuaded") – properly, persuasion
(be persuaded, come to trust); faith.
Faith (4102/pistis) is always a gift from God, and never something that can be
produced by people. In short, 4102/pistis ("faith") for the believer is "God's divine
persuasion" – and therefore distinct from human belief (confidence), yet involving
it. The Lord continuously births faith in the yielded believer so they can know
what He prefers, i.e. the persuasion of His will (1 Jn 5:4).
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[4102 (pistis) in secular antiquity referred to a guarantee (warranty). In Scripture,
faith is God's warranty, certifying that the revelation He inbirthed will come to
pass (His way).
Faith (4102/pistis) is also used collectively – of all the times God has revealed
(given the persuasion of) His will, which includes the full revelation of Scripture
(Jude 3). Indeed, God the Lord guarantees that all of this revelation will come to
pass! Compare Mt 5:18 with 2 Tim 3:16.]
The root of 4102/pistis ("faith") is 3982/peithô ("to persuade, be persuaded") which
supplies the core-meaning of faith ("divine persuasion"). It is God's warranty that
guarantees the fulfillment of the revelation He births within the receptive believer
(cf. 1 Jn 5:4 with Heb 11:1).
Faith (4102/pistis) is always received from God, and never generated by us.
Ro 12:3: "For through the grace given to me I say to everyone among you not to
think more highly of himself than he ought to think; but to think so as to have
sound judgment, as God has allotted to each a measure of faith (4102/pistis)"
(NASU).
Eph 2:8, 9: " For by grace you have been saved through faith (4102/pistis); and that
not of yourselves, it is the gift of God; 9not as a result of works, so that no one may
boast" (NASU).
Gal 5:22,23: "But the fruit of the Spirit is love, joy, peace, patience, kindness,
goodness, faith (4102/pistis), gentleness, self-control; against such things there is
no law."
2 Thes 1:11: "To this end (glorification) – indeed each time we pray about (peri)
you for the purpose (hin) of our God counting you worthy of the call – even that
He may fulfill (His) every good-pleasure that comes from (His) goodness and work
of faith, in (His) ability."
Reflection: Faith is only (exclusively) given to the redeemed. It is not a virtue that
can be worked up by human effort.
Faith (4102/pistis) enables the believer to know God's preferred-will (cf. J. Calvin;
see 2307/thelçma). Accordingly, faith (4102/pistis) and "God's preferred-will
(2307/thelçma)" are directly connected in Scripture.
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Ro 12:2, 3: “And do not be conformed to this world, but betransformed by the
renewing of your mind, so that you may prove what the will (2307/thelçma) of God
is, that which is good and acceptable and perfect. 3For through the grace given to
me I say to everyone among you not to think more highly of himself than he ought
to think; but to think so as to have sound judgment, as God has allotted to each a
measure of faith (4102/pistis)" (NASU).
2 Cor 8:5, 7: " And this, not as we had expected, but they first gave themselves to
the Lord and to us by the will (2307/thelçma) of God" (NASU).
"But just as you abound in everything, in faith (4102/pistis) and utterance and
knowledge and in all earnestness and in the love we inspired in you, see that you
abound in this gracious work also" (NASU).
Heb 10:36, 38: "For you have need of endurance, so that when you have done the
will (2307/thelçma) of God, you may receive what was promised" (NASU).
"BUT MY RIGHTEOUS ONE SHALL LIVE BY FAITH(4102/pistis); AND IF
HE SHRINKS BACK, MY SOUL HAS NO PLEASURE IN HIM" (NASU).
1 Jn 5:4: "For whatever is born of God conquers the world; and this is the conquest
that has conquered the world – our faith (4102/pistis)."
In sum, faith (4102/pistis) is a persuasion from God that we receive as He grants
impulse ("divine spark"; cf. the Heb hiphil form of believe, *mn, in a later
discussion). Faith is always the work of God and involves hearing His voice –
whereby the believer lays hold of His preferred-will (cf. J. Calvin).
Hab 2:1: " I will stand on my guard post And station myself on the rampart; And I
will keep watch to see what He will speak in (Heb b) me" (NASU).
Hab 2:4: "Behold, as for the proud one, His soul is not right within him; But the
righteous will live in his faith" (= 4102/pistis, "faith from the Lord").
More on what faith is . . . and isn't
1. In Scripture, faith and belief are not exactly the same. Faith always comes
from God and involves His revelation therefore faith is beyond belief!
2. Faith is God's work; faith is never the work of people. We cannot produce
faith ourselves, nor can we "drum it up at will." Rather, faith comes as Christ
speaks His rhçma-word within (see Ro 10:17, Gk text).
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