Nearly every Christian knows the verse that says, “Rejoice in the Lord always, again I say rejoice” (Philippians 4:4). Theexhortation is to “rejoice,” the location is “in the Lord,” and the duration is “always.” Reality demonstrates that Philippians 4:4 is sometimes difficult to apply, however. How can a Christian truly, “rejoice in the Lord always?”

The phrase, “rejoice in the Lord” is found several times in the book of Philippians. Perhaps an examination of these passages will aid our understanding.

1. “Rejoicing… in Jesus Christ” (Phil. 1:26) — We are to rejoice in the Lord at the thought of reunion with our brethren. This is especially true when that reunion involves deliverance, as it would in Paul’s case (he wrote the book of Philippians from prison). So, rejoicing in the Lord is a matter of fellowship. Do our lives show that we intensely desire greater fellowship with other Christians? Do we earnestly pray that our brethren will be delivered from perilous places in their lives? It’s a matter of rejoicing in the Lord!

2. “Rejoice in the Lord” (Phil. 3:1, 3) — We are to rejoice in the Lord because of the humble and self-emptying examples of Jesus (Phil. 2:5-11), Paul (Phil. 2:17-18), Timothy (Phil. 2:19-24), and Epaphroditus (Phil. 2:25-30). Further, we are to walk in their footsteps by exhibiting a mind of humility ourselves (Phil. 3:1-11). Rejoicing in the Lord is a matter of self-renunciation. Do our lives demonstrate that we truly esteem the Christ-centered life as something most precious: “What things were gain to me, these I have counted loss for Christ” (Phil. 3:8)?

3. “Rejoice in the Lord” (Phil. 4:4) — Christians are to rejoice in the Lord always, especially when it is difficult to get along with others (cf. Phil. 4:2-3). Rejoicing in the Lord, then, is a matter of reconciliation (Phil. 4:2-5), prayer (Phil. 4:6-7),proper meditation (Phil. 4:8), and imitation of what is right (Phil. 4:9). Unnecessary conflict with brethren keeps us from true rejoicing. Lack of prayer and the wrong kind of thinking will keep us from rejoicing in the Lord as we ought. Do our thoughts, prayers, and actions demonstrate that we place our utmost confidence in God’s power and goodness?

4. “Rejoice in the Lord” (Phil. 4:10) — We are to rejoice in the Lord because of the active, obedient faith of other Christians, regardless of the circumstances in which we find ourselves. Paul could rejoice in the Lord even though he was imprisoned, partly because his circumstances gave others the opportunity to exercise their faith (Phil. 4:10-17). Thus, we might say that rejoicing in the Lord is a matter of love and contentment. Do our lives show contentment by seeking to do all things, “without complaining and grumbling” (Phil. 2:14)?

From the passages above, it seems that rejoicing in the Lord is a matter of looking for God’s influence in every situation of life and pointing out that influence to others. Rejoicing in the Lord is, quite simply, a change in perspective and outlook.

Do I really believe that God is working through me as I seek to do His will (Phil. 2:12-13)?

Do I consistently look for reasons to praise God, even when my own circumstances are difficult to endure (Phil. 1:12; 4:10-17)?

When I see God’s influence in the world, do I regularly mention it to others so that they may glorify God with me (Phil. 4:10)? —JB

If you were going to exhort someone not to give up on Christianity, how would you do it? That is exactly the task of the Hebrews writer, who uses the term “better” 13 times in the book. Knowing that people do not easily give up on things that are precious and valuable, the writer of Hebrews convincingly demonstrates that the way of Christ is inherently better than any other. Notice the cases where “better” is used in Hebrews:

(1:4) “Jesus is better than angels” — There is no angel in all of heaven who can begin to compare to Jesus Christ. When looking for guidance, support, and comfort, look higher than the angels — Jesus is far better!

(6:9) “We are confident of better things concerning you” — The Christians of Hebrews had not grown as they should. The great news of the Gospel is that things can be different. When we do God’s will, He enriches our lives with His power (Phil. 2:12-13).

(7:7) “The lesser is blessed by the better” — Abraham proved the superiority of Christ by bringing tithes to Melchizedek (Heb. 7:4-6). Jesus is a High Priest on behalf of all who truly believe and do His will, whether Jew or Gentile.

(7:19) “A better hope” — The hope provided by Jesus is saving hope (Rom. 8:24). Through the New Covenant we can draw near to God with assurance (Heb. 4:16).

(7:22) “A better covenant” — Other covenants could not truly wash away people’s sins, but the covenant that Jesus established washes and sanctifies us for God’s use. The New Covenant of Jesus Christ promises that sins will be, “remembered no more” (Heb. 8:12).

(8:6) “Better promises” — The Old Covenant was full of shadows and copies of things to come, but the New Covenant has been established on the reality — better promises. Through Jesus, God is just in pardoning people’s sin (cf. Rom. 3:25ff).

(9:23) “Better sacrifices” — High Priests offered sacrifices continually under the Old Law, but Jesus offered Himself, “once for all” (Heb. 9:26). It was not possible for the blood of bulls and goats to remove sin (Heb. 10:4). Only Jesus’ blood could do that!

(10:34) “A better possession in heaven” — We can deal with persecution and loss in this life because we know that, where God is concerned, the best is yet to be.

(11:16) “A better (heavenly) country” — Heroes of faith in times past did not live in vain. They gave up the things of this world and counted themselves as pilgrims to gain a home far better than any physical land! This world truly is not our home (Phil. 3:20).

(11:35) “A better resurrection” — Compromise is always a temptation, especially in suffering. Jesus says, “be faithful until death and I will give you a crown of life.” We dare not compromise to save our present lives at the expense of the better resurrection (Jn. 5:28).

(11:40) “God provided something better for us” — Faithful individuals in the Old Testament lived and died without ever seeing God’s plan fully revealed in Jesus. Now that we see and understand God’s purpose in Christ, why would we leave Him?

(12:24) “Blood… speaks better things than that of Abel” — Abel did what was right and was murdered because of it (Gen. 4:1ff). Still, his blood assures others that in some way God will justify the faithful. The blood of Jesus fully explains how sinful men can be made right with a holy God. What a wonderful gift the Lord has bestowed! —JB

In the late 1800’s a group of theologians examined Philippians 2:5-7 and began to teach that Jesus gave up some of His divine attributes while He was here on earth. Twisting the words of Paul, these scholars said that when Jesus became man, He temporarily “emptied” (Phil. 2:7) Himself of some divine qualities like omnipotence, omniscience, and omnipresence. This new and dangerous teaching became widely known as the “kenosis” theory, from the Greek word kenoo – “empty.” Jesus, these theologians argued, voluntarily limited Himself by ceasing to be fully God for a time in order to carry out His work on earth.

There are several problems with this view. First, the Bible teaches clearly that Jesus, whether in heaven or on earth, has always been fully divine in all His attributes (cf. John 1:1-3). Paul, the very author of Philippians 2:7, said in another passage: “In Him [Jesus Christ] dwells all the fullness of the Godhead bodily” (Col. 2:9), and that, “it pleased the Father that in Him all the fullness should dwell” (Col. 1:19). Scripture very consistently teaches that Jesus has always been fully God, even when He dwelt on earth in bodily form (John 1:14). Had He given up any part of His divine nature, these passages would be misleading at best.

A second problem with the kenosis theory is that it includes some thoughts and ideas that are simply not present in Philippians 2:7. The passage never states, nor does it even imply that Jesus emptied Himself of any divine powers or attributes. It explains that He, “emptied Himself,” through humility, obedience, and service to others. It is profoundly dangerous to ignore the context of a passage by forcing a meaning into it that the original author may never have intended.

Third, the kenosis theory seems to completely ignore Paul’s purpose in arguing that Jesus emptied Himself. The main idea of Philippians 2:1-11 is that Christians are to promote unity through humble and selfless service to others. As an illustration, Paul writes that Jesus did not count equality with God, “a thing to be grasped” (Phil. 2:6), but instead He, “took the form of a servant,” and, “humbled Himself and became obedient to the point of death” (Phil. 2:7-8). Thus, the passage itself clearly indicates that Jesus emptied Himself by leaving His rightful status and privilege in heaven to come and serve mankind in a sin-sick world. The command to, “have this mind in you, which was also in Christ Jesus” (Phil. 2:5) likewise involves emptying ourselves of our own rightful privilege and status for the good of others. It does not, as the kenosis theory would imply, involve emptying ourselves of our essential abilities and attributes!

Jesus Christ the Creator did what no created thing in the universe could do. For our sake, He left the joys of heaven itself and came to this world to save us (2 Cor. 8:9). Though He was (and is) worthy of all praise and worship, He said that His purpose on earth was, “not to be served, but to serve” (Mark 10:45). Jesus emptied Himself when He gave up what was rightfully His – a place in heaven – in order to be born in a stable, endure the pains of this life, and finally to take up the lowly cross and carry it to Calvary. Let us always seek to possess the self-emptying mind of Jesus Christ! —JB

In our relativistic world it’s easy to forget that God sees things in “black and white.” He is holy (1 Pet. 1:15-16), and His holiness can have no part of sin (Hab. 1:13). God is a God of absolutes. With Him, there is such a thing as absolute truth (John 8:32), and all people will one day give account to Him for how they have spent their lives in light of that truth (Acts 17:30; 2 Cor. 5:10; John 12:48-49).

We all need to be reminded of the need to draw near to God and to live by, “every word that proceeds from the mouth of God” (Matt. 4:4). Living out God’s truth will cause a difference to be seen in us (Matt. 5:13-16). Consider the contrast of two individuals in Psalm 1 — the Righteous and the Ungodly man.

The Righteous Man:

Is known by his walk — “He walks not after the counsel of the ungodly.” The lifestyle of the righteous man is not open to reproach. He has a good name among his family, in the church and in the world (Prov. 22:1). He does not act according to ungodly influences, nor does he allow his decisions to be influenced merely by what is popular.

Is known by his stand — “He does not stand in the way of sinners.” Standing for God often means the righteous man will have to stand alone (Jeremiah 15:17). God’s servant is a person full of integrity and truth (Ps. 26:1). He makes God’s will known to the nations, and helps others to see the value of standing in God’s path (Rom. 10:15).

Is known by where he sits — “He does not sit in the seat of the scornful.” The righteous man is not a “Monday morning quarterback,” criticizing and second-guessing every action or inaction of God’s people. He does not view the Godly life as a spectator sport; rather, he is a possibility seeker. He is optimistic about the Lord’s work (Phil. 4:13), and he knows the value of fervent labor and involvement in the kingdom (1 Cor. 15:58).

Is known by his delight — “His delight is in the law of the Lord.” The servant of God realizes that he depends on God’s word for everything — for life, for guidance, for counsel and wisdom. As a result, he earnestly seeks the word of God as eagerly as he seeks physical food (Job. 23:12; Psalm 119:103; Psalm 63:1-3).

Is known by his thoughts — “In His law he meditates day and night.” A righteous life is not the result of unholy thoughts. The righteous man knows that what he puts into his heart will eventually be put into practice in his life (Prov. 4:23). As a result, he is careful to meditate on things that are true, noble, just, pure, lovely, and of good report (Phil. 4:8).

The Unrighteous Man:

Is known by his instability — “He is like the chaff which the wind drives away.” The ungodly man is ruled by the passions and circumstances of life. His primary objective is self-satisfaction and he will use any means necessary to achieve that objective. He follows good-looking philosophies and smooth-sounding ideas to his own destruction (Prov. 14:12). The unrighteous are as unstable as the seas, and as easily influenced as the chaff of wheat, driven by the wind.

Which of these characteristics describe you? Does the world see a difference because you belong to Christ? Does your family? Does the church? May we all be true seekers of righteousness so that we may stand in these days of uncertainty.

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Psalm 1 is a rich passage contrasting a man who serves God and a man who serves himself. In this world of confusion and moral relativism, many seem to be doing what is right in their own eyes (Judges 17:6). God’s servants, on the other hand, are bound by God’s word to do His will (1 Cor. 10:31). Consider the contrast in Psalm 1 concerning the separate fates of righteous and ungodly men:

The Blessings of the Righteous Man:

He shall be stable — “He shall be like a tree.” The psalmist declares that the righteous man who is marked by his service to God will enjoy stability in his life. When the storms of doubt and fear rage in this person’s life, the knowledge of God will give him sure footing (Psalm 122). His life will be blessed with a calm assurance, a peace passing understanding (Phil. 4:7).

He shall be nourished — “Planted by rivers of water.” A righteous man does not rest in the Lord’s service, but continues to grow in wisdom, knowledge, and loving service to others. God’s word provides the necessary nourishment for the spiritually famished (Job 23:12). Jesus said that whoever hungers and thirsts for righteousness will be filled (Matt. 5:6). His word nourishes the righteous (1 Tim. 4:6).

He shall be fruitful — “And shall bring forth fruit in its season.” In order to bear spiritual fruit, one must be attached to the True Vine (Jn. 15:1-8). Fruit can often be imitated, but genuine fruitfulness is evident in the lives and attitudes of those who truly love God (Jn. 14:15; Gal. 5:22-23).

He shall not grow weary — “His leaf shall not wither.” The righteous man lives a life of joyful exuberance in service to God (Eph. 3:20-21). Even in the valley of death’s shadow, the righteous man is confident in God’s abiding presence (Ps. 23:1-4). His is the abundant life offered only by Jesus (Jn. 10:10). He is an heir of the great salvation (Heb. 2:1-4).

He shall be successful — “Whatever he does shall prosper.” In a world that worships success, the righteous man is prospered by God. God uses the life of the righteous man to accomplish His divine will (Rom. 8:28), and in the process God blesses His servant as well (Eph. 1:3-14). Genuine prosperity is a blessing to be coveted.

The Fate of the Unrighteous Man:

He shall be judged — “The ungodly shall not stand in the judgment.” God’s judgments are always right (Gen. 18:25), and His wrath will ultimately be poured out on the ungodly (2 Thess. 1:7-10). No amount of rationalization will spare the ungodly from the justice of Almighty God.

He shall be alone — “Nor shall he be in the congregation of the righteous.” In the service of God there is fellowship (1 Jn. 1:7), but the ungodly man knows true loneliness. Worldly minded people have little understanding of how deep and fulfilling Christian relationships can be. The ungodly man robs himself of the many blessings of fellowship.

He shall perish — “The way of the ungodly shall perish.” No amount of money, no degree of fame, no level of education can stave off death (Heb. 9:27). There is little occasion for joy at the funeral of the ungodly, but the righteous continues to be blessed even in the life to come (John 11:25). — JB

Some books and passages of Scripture are admittedly, “hard to understand” and men would be wise to take care lest we, “twist them to our own destruction” (2 Peter 3:16). Perhaps every Christian has been puzzled by the last book of the Bible — Revelation. Unique in scope and purpose, Revelation is written in the style of the Old Testament prophets, and we would do well to remember several principles as we seek to understand its meaning.

Revelation has a definite theme — Every book of the Bible has an overarching theme that should be considered in understanding the author’s meaning. The theme of Revelation, simply put, is that, “We win.” Christians gain the victory over Satan, sin, and self through the marvelous resurrection and reign of Jesus Christ! “Blessed are the dead who die in the Lord from now on… that they may rest from their labors, and their works follow them” (Revelation 14:13). Whatever else we understand about this wonderful book, we should never lose sight of the victory Jesus has won and the victory Christians have through Him. Revelation is a book of good news!

Revelation meant something to its first readers — With an inordinate desire to see sensational prophecies fulfilled in our lifetime, some have seen everything from helicopters to Henry Kissinger in this book. When reading Revelation, however, we must keep in mind that readers in the first century had to understand what God wrote to them. Chapters 2 and 3 of this epistle are specifically addressed to seven churches in Asia Minor (see Rev. 1:4). Wisdom and prudence would dictate that we keep in mind the addressees specifically named in this epistle as we seek to understand its meaning.

Revelation is written largely in apocalyptic language — One reason why we don’t understand Revelation is that we haven’t investigated much in the Old Testament prophets. Zechariah, Isaiah, Ezekiel, and Daniel are just a few of the prophets whose rich imagery and language is echoed in the chapters of Revelation. Apocalyptic language nearly always deals with the rise and fall of nations in history. When we see sun, moon, and stars being blotted out and swept from the sky, it’s a good idea to look for nations under the judgment of God. Indeed, “God rules in the kingdoms of men.” Revelation was not written so that nobody could understand it, rather, it was written specifically so that early Christians who knew their Old Testament COULD understand it (Rom. 15:4).

Revelation is primarily symbolic — Revelation is often misunderstood because men unwisely attempt to attach meaning to each individual detail. Understand that this is a VISION that was SEEN by the apostle John. “Write the things which you have SEEN” (Rev. 1:19). This is not to say that we cannot always investigate and wonder at the details of Revelation, but the main message of the book is communicated in the symbols taken as a whole. Thus, while there are many details worthy of investigation, we will miss the entire point of John’s writing if we fail to take the vision as a concerted whole. It is unwise to allow specific details to distract us from the broader meaning of John’s vision.

I believe that God intends for us to be genuinely fascinated by His word. Without a sense of awe and wonder, we might find our “daily food” a bit bland (cf. Matt. 4:4). Revelation will continue to be a curiosity to many, but let us always remember its purpose — Christians gain the victory through Jesus Christ! — JB

Jeremiah preached for over forty years, and to our knowledge he never converted a soul. Many in contemporary religious circles would denounce Jeremiah as mean-spirited and divisive, but Jeremiah’s preaching never seemed to displease God. Here is a prophet of God who preached a hard and unpopular message to the his own people, and he was hated because of it. God has never been impressed with sheer numbers, and His message, though powerful, has never caused great numbers of men to turn to Him. Jeremiah’s message pleased the Lord because it was inspired, straightforward, and uncompromised.
An Inspired Message — “The word of the Lord,” is a phrase that occurs 52 times in the book of Jeremiah. The book is a testament to the fact that Jeremiah was preaching the inspired words of God. Men of God spoke as they were moved by the Holy Spirit (2 Pet 1:20), and Jeremiah was no exception. Jeremiah never confused his audience by inserting his own opinions and questions in public (cf. Jer. 4:10). He merely preached exactly what God wanted preached to His people. Preachers today similarly need to have respect for the inspired word of God, and refuse to add to or take away from it (Rev. 22:18-19).
A Straightforward Message — Not only was Jeremiah’s message inspired, but it was presented in a straightforward manner. There was no mistaking what Jeremiah had said to the people. In Jeremiah 28, the prophet was challenged by Hananiah, who attempted to confuse the message of Jeremiah before the people. Hananiah removed the yoke from Jeremiah and broke it (Jer 28:10). Jeremiah, though shaken, did not confuse or convolute the message he was preaching. In fact, he told Hananiah that, “thou makest this people to trust in a lie (Jer 28:15).” There was a need for someone to point out the error and sin in the world, and Jeremiah’s straightforward message left no room for doubt in the minds of God’s people. God’s people today should also take heed of their tendencies to tiptoe around issues and problems, and challenge people to live up to God’s word.
An Uncompromised Message — Perhaps the most striking aspect of Jeremiah’s message is that it remained uncompromised in over forty years of preaching. Even when Jeremiah became frustrated and discouraged, he could not bring himself to quit preaching or change the message, “But His word was in mine heart as a burning fire shut up in my bones (Jer 20:9).” Jeremiah, while on trial for his very life, did not allow his own peril to cause him to compromise: “Therefore now amend your ways and your doings, and obey the voice of the Lord your God (Jer 26:13).” Jeremiah realized that people needed to hear the message he was preaching. He also knew that God was watching to see how well he preserved and handled the word he was giving to God’s people. May preachers everywhere remember that the Gospel cannot be “culturalized” to sweeten its taste to fickle listeners. God’s word is His standard for the world, and man has no right to change it!
—JB

On a recent trip to Arizona I was amazed at both the intensity of the desert heat as well as the seemingly complete absence of moisture in the air. I had heard about deserts, but had never experienced one during the heat of summer. The heat takes your breath away, and there is no escape. Thirst is almost constant; our 18 month old son was drinking water non-stop.

In that Arizona desert, I found myself frequently reflecting on Psalm 63:1: “O God, You are my God; Early will I seek You; My soul thirsts for You; My flesh longs for You In a dry and thirsty land Where there is no water.”

The title of this Psalm says that David wrote it, “In the wilderness of Judah.” This likely refers to the desert area just south of Jerusalem known as the Negev. The climate of this region is much like that of Arizona — hot, dry, and unforgiving, where summertime temperatures can easily exceed 105 degrees Fahrenheit.

Such a place would have been difficult to survive, especially in ancient times when travel was not as rapid, and water was even more scarce. Several observations come to mind concerning Psalm 63:1.

Desiring God is a matter of highest priority. It’s a basic law of economics that scarcity increases the value of a commodity. Thus, in a land, “where there is no water,” water could be valued more precious than gold itself. What is so fascinating about this passage is that David likened his search for God to his search for precious water in a desert. Today, people everywhere are expending their lives and energies seeking what they truly deem valuable. The inspired counsel of Psalm 63 declares that God ought to be desired even more than water in a hot, barren desert. What do your attitudes and behaviors say about how much you value God?

God is worth waking up for. The word, “early” in most translations of Psalm 63:1 is sometimes translated, “eagerly.” “Early” may be the preferable translation primarily because of where David was when he wrote this Psalm — in a desert. In ancient times, desert travelers would wake up very early and travel as quickly as possible before the heat of the day was most intense. This may explain why David said, “early will I seek You.” He realized that the intense spiritual “heat” of trials was coming, and David needed to seek God before those troubles consumed him. At the beginning of a difficult and demanding ministry, Jesus (perhaps following David’s example) arose early and spent time alone with God (Mk. 1:35ff). So many Christians give up because their roots are shallow (Mk. 4:16-17). How we need to realize that God really is worth waking up for!

Spiritual thirst needs attention. Every soul hungers and thirsts for God, but Satan is good at disguising it from us. The Samaritan woman was evidently trying to satisfy her thirst for God with mere human relationships (Jn. 4:17-18). The rich fool tried to satisfy his thirst with “things” (Lk. 12:15-21). We become truly wise when we realize that we will never be satisfied until our hearts find rest in God Himself (Ps. 37:4). Wise indeed is the weary traveler who says, “My soul thirsts for You!” For what do you thirst? —JB

God was upset with His people. They had returned from captivity in Babylon, and were busy about the work of rebuilding their lives. As people often tend to do, the Jews had forgotten about God’s work as they built fine houses for themselves and lived in luxury (Haggai 1:2-4).

Is it possible that people can become so accustomed to pursuing the “good life” that they forget about the One who gives life? The Jews had returned to find Jerusalem in ashes. It was quite an accomplishment, then, to rebuild their homes and businesses from such a devastating scene. While the people worked feverishly on their own homes, the temple of God remained a pile of rubble. God’s command to the people was, “Consider your ways (Haggai 1:5)!” What were some of the people’s excuses for neglecting His work?

“God has not given us sufficient blessings” — People may often rationalize away serving God and others because they feel like they do not have enough to give. God explained to His people that they faced a drought because they had misplaced their priorities (Haggai 1:8-11). If they would merely get busy building the temple, God would bless them with what they needed.Brethren, many of our supposed hindrances in accomplishing the work of the Lord are self-imposed! So many times God’s work goes undone because we’re busy looking at the size of our congregation, the size of our pocketbook, and the size of our problems instead of the Giver of all blessings. Let’s not be guilty of rationalizing away our potential in the Lord because we are discouraged by what we don’t have!

“We have no leadership” — Perhaps the greatest reason for inactivity in any congregation of God’s people is a lack of spiritual leadership. In Haggai’s day, Zerubbabel was the appointed governor of Judea and Joshua was the high priest. One would think that these men above all others would recognize what needed to be done, but for nearly twenty years God’s house was ignored! Notice, though, that when God’s word got into the leaders of God’s people, their spirits were stirred within them (cf. Haggai 1:13-14). Those who desire to lead God’s people today need to feast daily on God’s precepts. He always provides motivation, direction, and encouragement through His word!

“The world is a different place than it used to be” — Solomon had built a temple that brought fame to Israel (2 Chr 3-6), but that temple had been demolished (2 Chr 36:18-19). Now, the people were building something that was a mere shell of its former glory. Those who remembered the former glory of God’s temple wept when they saw the lackluster beginnings of the new one (cf. Ezra 3:12; Haggai 2:3). The second temple was built, but it never captured the beauty and majesty of the first. Sometimes, people in the church yearn for the “glory days” when people were turning to God in droves and were more interested in spiritual things. To those who give up simply because people’s attitudes toward the church may have changed, God says, “Be strong and work, for I am with you (Haggai 2:4).” What greater motivation do we need to continue God’s unchanging work in a changing world? Let’s be zealous for spiritual things, for God will not be pleased if we leave His work undone!             — John Baker

The book of James is written in a style that brings to mind two words: “plain” and “practical.” Not only is the book is so plain that nearly everyone can easily understand it, but it is also immensely practical — it is aimed at putting God’s word to work in your life. A good question to keep in mind when reading the book of James is this: “What does real faith in Jesus Christ look like?”

Real Faith Perseveres in Trial (Chapter 1) — Engineers know that the real test of any well-designed structure is how it performs under stress. So too, real faith is proved through testing (James 1:2-4). Do not expect that Christianity will be trouble-free (Jn. 16:33; Acts 14:22; 2 Tim. 3:12); rather, trust in God’s power (James 1:5-8), justice (v.9-11), goodness (v.12-18), and word (v.19-27). It is not true that, “whatever does not kill us makes us stronger,” for some people grow bitter and resentful in trials. However, enduring trials with real faith does make us stronger and more fit for the Master’s use (1:2-4).

Real Faith Demands Appropriate Action (Chapter 2) — Two types of inappropriate action are described in this chapter: doing what one knows is wrong (2:1-13), and failing to do what one knows to be right (2:14-26). First, how we treat others says much about the quality of our faith — we may be self-deceived in this area (cf. James 1:26-27). Second, whether we dowhat we know pleases God means the difference between living (saving) and dead (condemning) faith (James 2:16-19).

Real Faith Knows the Power of the Tongue (Chapter 3) — With an extremely serious tone, James warns Christians of the power of what we say. Though small, the tongue can do great damage (3:2-5). James seems to view the tongue the way we might view a handgun — with proper use, it is capable of great good, but used carelessly, it is capable of great evil. Real faith knows the power of the tongue and seeks the wisdom from above concerning how to use it properly (James 3:13-18).

Real Faith is God-Centered (Chapter 4) — When Christian living doesn’t seem to “work,” perhaps the problem is that God is not being properly exalted. Prayers are hindered when God’s will is not our chief concern (4:1-3). We drift from God when we try to cling to “things” (v.4-10). Our relationships with God and others are damaged severely when we are harsh and critical (v.11-12). And our greatest plans and goals are ultimately useless unless God remains at the center of them (v.13-17). Real faith knows that living for God is a daily affair (cf. Luke 9:23).

Real Faith is Concerned for Others (Chapter 5) — Like it or not, real faith cannot exist in a spiritual vacuum! James 5 stresses that the way we deal with others is one of the greatest evidences of whether our faith is authentic. For example, a Christian cannot manipulate or “use” people and expect to please God (5:1-6). Additionally, real faith does not grumble against others (v.9), but rather joyfully endures difficult people while treating them better than they deserve — the very definition of mercy (v.7-11). Real faith gets involved in the lives of others not just on the surface, but also on a spiritual level where worship and exaltation of God are emphasized (v.13-18). Real faith works diligently to restore the erring (v.19-20) because of the gravity of eternal matters and a passionate love for souls.

James is indeed both plain and practical. How authentic is your faith? —JB

 Elijah is one of the most fascinating characters in all of Scripture. In 1 Kings 17 he suddenly appears, seemingly out of nowhere, and begins one of the most fantastic ministries written in God’s word. Elijah contended with wicked kings and queens, he demonstrated the power of God on Mt. Carmel (1 Kings 18), and he even shows us the great power of prayer (James 5:16ff). Elijah is one of the few people in Scripture who did not die, but, “he went up by a whirlwind into heaven” (2 Kings 2:11).

Centuries after Elijah’s ministry, however, one of God’s prophets predicted a return. Malachi, the last of the Old Testament prophets, wrote: “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord” (Malachi 4:5). For 400 years after Malachi wrote those words, the people of Israel watched and waited for the return of Elijah. They believed that his renewed ministry would signal the coming of the Messiah Himself.

The Gospel accounts teach that John the Baptist fulfilled Malachi’s prediction of the return of Elijah. If Elijah has returned, then the Messiah has also come!

John Looked Like Elijah — “John himself was clothed in camel’s hair, with a leather belt around his waist; and his food was locusts and wild honey” (Matt. 3:4). When Ahaziah the king wanted to know who had spoken to his servant, the servant said, “It was a hairy man wearing a leather belt around his waist” (2 Kings 1:8). Ahaziah immediately knew that his servant had described, “Elijah the Tishbite.” John the Baptist dwelled in the wilderness as Elijah had so often done (Matt. 3:1), and as a result many of the Jews in John’s day went out to hear him preach. John drew a crowd because he looked like the prophet Elijah!

John Preached Like Elijah — Because of his fearless preaching, Elijah was called, “the troubler of Israel” by King Ahab (1 Kings 18:17). Elijah proclaimed the word of God regardless of the potential consequences to him personally. John the Baptist once rebuked the well-thought-of Pharisees who came to be baptized merely because it was fashionable: “Brood of vipers! Who warned you to flee from the wrath to come? Therefore bear fruits worthy of repentance” (Matt. 3:7-8). When he spoke to King Herod, John fearlessly told him about the sinfulness of his marriage: “it is not lawful for you to have your brother’s wife” (Mark 6:18). Because of this statement, John eventually lost his own head (Mark 6:19-28). Where are the preachers today who will be as loyal to God and His word as John and Elijah?

John Was Declared to Be Elijah — Since the Jews were anxiously waiting for the return of Elijah, Jesus took the opportunity to point out that John’s ministry had fulfilled the prophecy of Malachi. “If you are willing to receive it, [John the Baptist] is the Elijah who is to come” (Matthew 11:14; 17:10-13). Malachi’s prophecy of the return of Elijah was fulfilled in John the Baptist. This means that Jesus was the Messiah that the Old Testament so often predicted. When the Jews wanted to mock or discredit Jesus, they often brought up Elijah. “He casts out demons by Beelzebub” (Mk. 3:22; cf. 2 Kings 1:2-8). When Jesus cried, “Eli, eli, lama sabachthani,” the mockers said, “He is calling for Elijah” (Matthew 27:46-47). The truth is, if John the Baptist was not the prophesied Elijah, then Jesus is not the Messiah. Thanks be to God that He shows all of His promises and prophecies to be true! —JB