The Red-Letter Words of Yeshua ~ Part 1

Introduction to the Series

In this series, we will be focusing on the words that Yeshua spoke while He was with us and after His Ascension. We will be looking at His words as best we can in chronological order using “The Narrated Bible in Chronological Order” by F. LaGard Smith. [1] While going through the Synoptic Gospels, I will focus more on Mattityhu’s version with appropriate references to Mark and Luke. As usual, I will be using the “Complete Jewish Bible” by David Stern for the actual quotes, unless otherwise noted. Please permit me to set the stage.

In the beginning, God created the heavens and the earth. The earth was unformed and void, darkness was on the face of the deep, and the Spirit of God hovered over the surface of the water. ~ B’resheet 1:1-2

The Hebrew phrase translated unformed and void connotes a desolate, uninhabitable place. Why would the author describe God’s new universe like this? Some believe God intended to show us His progressive approach through creation. The following verses certainly do show God using a process.

But it seems that something else has happened between verses 1 and 2 because disorder and darkness do not reflect the character of God. Someone else arrived on the scene, and his name is HaSatan. We get few details of HaSatan in this chapter (Ezekiel 28:12-19; Isaiah 14:12ff, and Revelation provide more), but it appears that his rebellion plunged the earth into darkness (see Luke 10:18). Fortunately for humanity, even when HaSatan is active, God has a plan to save. The Spirit of God hovered over the surface of the water, ready to bring order out of chaos.

In the beginning, was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. All things came to be through him, and without him, nothing made had being. In him was life, and the life was the light of mankind. The light shines in the darkness, and the darkness has not suppressed it. ~ Yochanan 1:1-5

I confess that I get chills every time I read these verses. In his prologue to the Good News, Yochanan sets forth both the Messiah’s divine and human origin and nature. Contrary to modern Jewish opinion, which holds that the Messiah is to be human only, numerous Jewish sources speak of the supernatural features of the Messiah. The Messiah existed before all creation (compare Yochanan 17:5). In fact, He was involved in creation (Colossians 1:15-17, Messianic Jews 1:2-3). The Talmud also teaches the Messiah’s preexistence.

The beginning of the Good News of Yeshua the Messiah, the Son of God. ~ Mark1:1

Rather than emphasizing the events leading up to Yeshua’s public ministry in terms of genealogy and family roots (as so Mattityahu and Luke) or in terms of its theological foundation (as does Yochanan), Mark focuses on its actual beginning. The good news is the gospel of the fulfillment of God’s promises. In the Tanakh (Isaiah 40:9, 52:7; and Nahum 1:15), the good news is connected with the saving intervention of God to help His people. Yeshua HaMashiach proclaims the gospel, but the good news is the report about Yeshua in a secondary sense. Mark communicates both at the beginning and the end of his Gospel (Mark:1-2 and 15:39) that Yeshua is the Son of God.

In our next post, we will start our journey by examining the actual Red-Letter Words of Yeshua.

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[1] Copyright 1984 by Harvest House Publishers. I highly recommend this edition as it tells the story of all 66-books of the Bible in the order they were written. It’s like reading a non-fiction novel from beginning to end. Citations are placed in the margins so as not to disrupt your reading.

Epistle of Ya’akov ~ 5:13-20

The Prayer of Faith

13 Is someone among you in trouble? He should pray. Is someone feeling good? He should sing songs of praise.

Here, along with 1:5–8 and 4:3, is Ya‛akov’s teaching on prayer, while verses 14–20 deal specifically with healing prayer.

14 Is someone among you ill? He should call for the elders of the congregation. They will pray for him and rub olive oil on him in the name of the Lord. 15 The prayer offered with trust will heal the one who is ill—the Lord will restore his health, and if he has committed sins, he will be forgiven.

The Lord heals the sick among His people, according to this passage, in response to the prayer offered with trust. Healing was one of Yeshua’s three central ministries (Matt. 4:23–24), and He promised that His followers would do yet more outstanding works than He did (Yochanan 14:12). In addition, the Ruach, whom He has sent to his followers (Yochanan 15:26), grants to some gifts of healing (1C 12:9, 30).

Rub olive oil on him is not merely a ceremony; in biblical times, olive oil was medicine (Isaiah 1:6, Luke 10:34), and being anointed with oil was considered physically pleasant (Psalms 23:5, 133:2–3).

16 Therefore, openly acknowledge your sins to one another and pray for each other so that you may be healed. The prayer of a righteous person is powerful and effective.

Roman Catholics take this verse as a scriptural ground for their sacrament of confession to a priest.

Apart from such psychologists as Menninger and Mowrer, secular psychology obscures personal responsibility for sins by calling them “neuroses” or “problems.” Comparison of this verse with modern secular psychology reveals these three points:

  1. Openly acknowledge. Communication of one’s inner life is fundamental to psychoanalysis and other forms of verbal psychotherapy.
  2. Pray for each other. Secular psychology offers group therapy and doctor-patient relationships, but nothing has healing power comparable to praying to God. But sinners must repent of sin to have their prayers heard (Isaiah 59:1–2).
  3. So that you may be healed, healing of sin involves not only confessing and repenting, intending to stop sinning, and stopping.

The prayer of a righteous person is powerful and effective.

Compare Leviticus 26:8, Deuteronomy 32:30, Psalm 91:7. [1]

17 Eliyahu was only a human being like us, yet he prayed fervently that it might not rain, and no rain fell on the Land for three years and six months. 18 Then he prayed again, and the heaven gave rain, and the Land produced its crops.

See 1 Kings 17:1 and 18:42–45. These do not mention Eliyahu’s prayer, but an Aggadah [2] in the Talmud does:

Eliyahu prayed and received the keys to the rain and stopped the heavens. (Sanhedrin 113a) [3]

19 My brothers, if one of you wanders from the truth, and someone causes him to return, 20 you should know that whoever turns a sinner from his wandering path will save him from death and cover many sins. ~ Ya’akov 5:13-20 (CJB)

Causing a brother to turn from sin is the most fantastic form of healing since it saves him from spiritual death. Compare Ezekiel 33:14–16, 1 Yochanan 5:16–17, and 1 Kefa 4:8.

Stay tuned in for the next topic we will be exploring beginning on October 20th.

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[1] Stern, D. H. (1996). Jewish New Testament Commentary.

[2] A compendium of rabbinic texts covering various topics in the Talmud and Midrash.

[3] Ibid.​

Epistle of Ya’akov ~ 5:7-12

Patience in Suffering

We learned in our last post that the oppressors would be punished, but the oppressed have to wait on God rather than take matters violently into their own hands. This exhortation did not mean they could not speak out against injustice; it only forbade violence and personally hostile speech (5:9) as an appropriate solution to injustice. Oh, how we have forgotten this in our society today.

So, brothers, be patient until the Lord returns. See how the farmer waits for the precious “fruit of the earth”—he is patient over it until it receives the fall and spring rains. You too, be patient; keep up your courage; for the Lord’s return is near.

Until the Lord returns, anticipates an end to all exploitation and suffering. Consequently, the oppressed should exercise self-control in their reaction to their oppressors. “Fruit of the earth” is a quotation from the b’rakhah (blessing) said before eating berries or vegetables, “Blessed are you, Adonai our God, King of the universe, creator of the fruit of the earth.” This is the blessing that Yeshua spoke over the wine during the Last Supper.

The fall and spring rains reference the climatic pattern in Isra’el, where the bulk of the rainfall comes between November and March. Harvest here becomes an image of the day of judgment, as elsewhere in Jewish literature. The Lord’s return is near, follows up his remark that this is the acharit-hayamim as we learned in verse 5:3 in our last post.

Don’t grumble against one another, brothers so that you won’t come under condemnation – look! The Judge is standing at the door!  This repeats the warning of 4:11–12.

10 As an example of suffering mistreatment and being patient, brothers, take the prophets who spoke in the name of Adonai.

Most Tanakh prophets faced significant opposition for their preaching, some faced death. Jewish tradition had amplified martyrdom accounts even further; hence no one would dispute Ya’akov’s claim. Virtuous examples were an essential part of ancient argumentation.

11 Look, we regard those who persevered as blessed. You have heard of the perseverance of Iyov (Job), and you know what the purpose of Adonai was, that Adonai is very compassionate and merciful.

The perseverance of Iyov (Job), and you know what the purpose of Adonai was, is reflected in Milton’s “Paradise Lost,” “to justify the ways of God to man.” Iyov’s troubles began when God chose to answer HaSatan’s challenge by permitting him to touch Iyov’s possessions and person, except that he could not take Iyov’s life (Job 1–2). Iyov persevered in the face of all his losses and pains, magnified by the unhelpful advice of his “friends” (Job 3–37). In the end, God vindicated himself and proved to Iyov that only God had the power and wisdom to deal with HaSatan.

12 Above all, brothers, stop swearing oaths – not “By heaven,” not “By the earth,” and not by any other formula; rather, let your “Yes” be simply “Yes” and your “No” simply “No,” so that you won’t fall under condemnation. ~ Ya’akov 5:7-12 (CJB)

Yeshua taught similarly at Matthew 5:33–37. We dare not take an oath if we do not know what tomorrow will bring because it is such a serious commitment. The law required a person to be true to an oath they had taken (Lev 19:12). A person should avoid invoking God’s name in a false oath.

In our next post, we complete our study of Ya’akov as we dig into what he says about The Prayer of Faith.

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Epistle of Ya’akov ~ 4:11-17

Warning Against Weariness ~ Part 2

We continue to explore what Ya’akov warns us about growing weary. Ya’akov returns to the specific worldly behavior his readers are following ~ violent speech (see also 3:1–12). He either addresses social stratification within the Messianic community or, more likely, uses brothers in its more common Jewish sense of fellow Jews. Jewish revolutionaries had already begun killing aristocrats, and inflammatory rhetoric was certainly even more common. His general principle was standard Tanakh and Jewish wisdom opposing slander, which many of his readers may not have been considering in this context. The law declared God’s love for Isra’el and commanded His people to love one another; to slander, a fellow Jew was thus to disrespect the law.[1]

11 Brothers, stop speaking against each other! Whoever speaks against a brother or judges a brother is speaking against Torah and judging Torah. And if you judge Torah, you are not a doer of what Torah says, but a judge. 12 There is but one Giver of Torah; He is also the Judge, with the power to deliver and to destroy. Who do you think you are, judging your fellow human being?

Stop speaking against each other! One who speaks against or judges a brother is arrogating to himself the position of a judge, that is, of God, who has the power to deliver and to destroy. The most important part of the Torah is, Love your neighbor as yourself (Leviticus 19;18). In saying this, the Torah does not distinguish the righteous neighbor from the wicked one. Yeshua taught that the neighbor could be a Samaritan, that is, someone who is usually the object of adverse prejudgment.

13 Now listen, you who say, “Today or tomorrow we will go to such-and-such a city, stay there a year trading and make a profit”!

John MacArthur opines that: Ya’akov does not condemn wise business planning, but rather planning that leaves out God. The people so depicted are practical atheists, living their lives and making their plans as if God did not exist. Such conduct is inconsistent with genuine saving faith, which submits to God. [2]

14 You don’t even know if you will be alive tomorrow! For all you are is a mist that appears for a little while and then disappears. 15 Instead, you ought to say, “If Adonai wants it to happen, we will live” to do this or that. 16 But as it is, in your arrogance you boast. All such boasting is evil.

Well, verse 14 is a real downer, but true nevertheless! However, planning is an important ingredient of today’s managerial society, but it is easy for planners to forget that they stand only as God permits – not only their plans, but they themselves. Hence, If Adonai wants it to happen, we will live to do this or that. If we don’t live, what good will the plans do? Don’t boast about tomorrow, for you don’t know what the day may bring. ~ Proverbs 27:1.

17 So then, anyone who knows the right thing to do and fails to do it is committing a sin. ~ Ya’akov 4:11-17 (CJB)

Anyone who knows the right thing to do and fails to do it is committing a sin of omission far more serious than the sin of those who are uninformed – as is clear from Luke 2:47–48, 2 Kefa 2:21. Romans 14:23 makes a related yet distinct point. In this specific situation, the sin is to announce plans as if we could control all the circumstances, failing to acknowledge that God is in charge and our plans depend on his will.

In our next post, we learn more from Ya’akov as we dig into what he says about Warning to the Rich.

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[1] Keener, C. S. (1993). The IVP Bible background commentary: New Testament: InterVarsity Press.

[2] MacArthur, J. F., Jr. (2006). The MacArthur Study Bible: New American Standard Bible. Thomas Nelson Publishers.

Epistle of Ya’akov ~ 4:1-10

Warning Against Weariness ~ Part 1

What is causing all the quarrels and fights among you? Isn’t it your desires battling inside you? You desire things and don’t have them. You kill, and you are jealous, and you still can’t get them. So, you fight and quarrel. The reason you don’t have is that you don’t pray! Or you pray and don’t receive because you pray with the wrong motive, that of wanting to indulge your own desires.

You pray with the wrong motive. There is a heresy current among Believers, which, feeding off the excessive individualism and greed rampant in popular Western ideologies, purports to give God’s approval to selfish prayer. It beckons: “You are a child of God. He is a loving Father who would deny His children nothing. Therefore, you can pray for anything you want, and God will give it to you. Do you want a new car? A bigger house? Fancy clothes? Just ‘ask, and it will be given to you’ (Lk 11:10).” Besides misusing Scripture, raising false hopes, and making prayer a magic charm indistinct from witchcraft, this teaching ignores the fact that a truly loving father does not give his children whatever they ask for; fathers know better than their children what they need and act accordingly. The present verse refutes this selfish philosophy masquerading as biblical teaching.[1]

We will learn more about Ya‛akov’s scathing condemnation of the arrogant rich when we dig into 4:13–5:6.

You unfaithful wives! Don’t you know that loving the world is hating God? Whoever chooses to be the world’s friend makes himself God’s enemy! 

You unfaithful wives! In the Tanakh, Israel’s unfaithfulness to God her Ba’al (the Hebrew word means both “lord” and “husband”) is often expressed in terms of adultery and whoredom; see Ezekiel 23; Hosea 1–2, 9:1. Yeshua means the same thing when He calls His generation wicked and adulterous (Mt 12:39, 16:4).

Or do you suppose the Scripture speaks in vain when it says that there is a spirit in us which longs to envy? But the grace He gives is greater, which is why it says,

“God opposes the arrogant,
but to the humble he gives grace.”

Do you suppose the Tanakh speaks in vain when it says that there is a spirit in us which longs to envy? Bible scholars have had difficulty interpreting verse 6 since it is not an exact quote from the Tanakh. David Stern opines that Ya‛akov appears to be referring to Genesis 4:7, where God says to Cain, If you are doing what is good, shouldn’t you hold your head high? And if you don’t do what is good, sin is crouching at the door—it wants you, but you can rule over it. All understand this to be speaking about HaSatan, who is the evil impulse in man.

Therefore, submit to God. Moreover, take a stand against the Adversary, and he will flee from you.

Take a stand against the Adversary (HaSatan) who stalks about like a roaring lion looking for someone to devour ~ 1 Kefa 5:8–9. Although he is the god of this world (2Cor. 4:4), Yeshua has overcome the world (John 16:33). Therefore, if you use Scripture properly (2 Tim. 2:15, Matt. 4:1–11) and employ the other available means of spiritual warfare (2Cor. 10:3–5, Ephesians 6:10–18), he will flee from you. The verse carries the same message as Genesis 4:7 (see above).

Come close to God, and He will come close to you. Clean your hands, sinners, and purify your hearts, you double-minded people!

Come close to God, and He will come close to you, as in Zechariah 1:3 Therefore, tell them that Adonai-Tzva’ot says this: “Return to me,” says Adonai-Tzva’ot, “and I will return to you,” says Adonai-Tzva’ot. Here the initiative for reconciliation is ours; elsewhere, Scripture places it in God’s hands, as at Lamentations 5:21 and Ephesians 2:4–10. Yochanan 3:16 expresses both sides equally.

Clean your hands … purify your hearts. Compare Isaiah 1:15–16: When you spread out your hands, I will hide my eyes from you; even when you make many prayers, I will not hear—for your hands are full of blood. Wash yourselves, make yourselves clean; put away the evil of your doings from before my eyes; cease to do evil, learn to do good; seek justice, relieve the oppressed, judge the fatherless, plead for the widow. Also, Psalm 24:4(3): Who shall ascend into the mountain of Adonai? Who shall stand in his holy place? He who has clean hands and a pure heart.

9 Wail, mourn, sob! Let your laughter be turned into mourning and your joy into gloom! 10 Humble yourselves before the Lord, and he will lift you up. ~ 4:1-10 (CJB)

Verses 9-10 explain what is meant by purifying one’s heart in v. 8.

We will learn more from Ya’akov as we dig into what he says about Warning Against Worldliness ~ Part 2.

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[1] Stern, D. H. (1996). Jewish New Testament Commentary.

Epistle of Ya’akov ~ 3:13-18

Wisdom from Above

In this post, we learn that there are two kinds of wisdom. That which is worldly, unspiritual, and demonic produces jealousy and selfish ambition, followed by disharmony and every foul practice. But the wisdom from above is from the Father, with whom there is neither variation nor darkness (1:17); it is extolled in Proverbs 8:22ff. Also, compare Isaiah 32:17 and Hebrews 12:11.

You may want to go back to Ya’akov 1:5-8 and review what he said about wisdom earlier.

13 Who among you is wise and understanding? Let him demonstrate it by his good way of life, by actions done in the humility that grows out of wisdom.

The Septuagint, an ancient Greek translation of the Tanakh, often employs wise and understanding to describe a person who lives following the insight given by God (Deut. 1:13, 15; 4:6). People demonstrate wisdom if their deeds reflect God’s commands. Those who are wise should demonstrate their wisdom by actions done in the humility that grows out of wisdom.

14 But if you harbor in your heart’s bitter jealousy and selfish ambition, don’t boast and attack the truth with lies!

Bitter jealousy and selfish ambition are the opposite of true wisdom as characterized by humility. They are also far different from the righteous character of a jealous God (Ex. 20:5; 34:14; Deut. 4:24), who appropriately yearns for His honor and the loyal devotion of His people, while the envious yearn for what does not belong to them. Selfish ambition is a divisive willingness to split the group to achieve personal power and prestige.

15 This wisdom is not the kind that comes down from above; on the contrary, it is worldly, unspiritual, demonic.

Worldly, unspiritual, demonic describes behavior that progresses from bad to worse, recalling the list in vv. 5b–6. Such behavior is ultimately earthbound, absolutely sensual as opposed to spiritual, and its origin is in the cosmic powers of darkness.

16 For where there are jealousy and selfish ambition, there will be disharmony and every foul practice.

Ya’akov describes the evil consequences of false wisdom. Earthly wisdom leads to jealousy and selfish ambition, culminating in a troubling situation for Messianic communities causing disharmony and every foul practice.

17 But the wisdom from above is, first of all, pure, then peaceful, kind, open to reason, full of mercy and good fruits, without partiality and without hypocrisy.

The virtues Ya’akov lists are predominantly non-selfish and non-aggressive; those who practice these virtues show more concern for others than themselves. They are opposite of the vices described in vv. 14–16.

The answer to the disharmony and every foul practice (v.16) is to seek wisdom from above, which produces character qualities beginning with purity and concluding with mercy (cf. Gal. 5:22–23, where Godly qualities are the fruit of the Spirit).

18 And peacemakers who sow seed in peace raise a harvest of righteousness. ~ Ya’akov 3:13-18 (CJB)

The legacy of those who bring peace rather than conflict is a harvest of righteousness. The fruit that comes from peacemaking in the Messianic community will be the righteous conduct that God will bless.

We will learn more from Ya’akov as we dig into what he says about Warning Against Worldliness.

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Epistle of Ya’akov (James) ~ 1:17-27


Testing of Our Trust [1] (Faith) ~ Part 3

17 Every good act of giving and every perfect gift is from above, coming down from the Father who made the heavenly lights; with Him, there is neither variation nor darkness caused by turning.

Heavenly lights … variation … darkness caused by turning – astronomical language: either eclipse or phases of the moon. Ya‛akov’s cosmology was more Copernican than Ptolemaic; the Roman Catholic Church’s condemnation of Galileo (recently corrected) was inconsistent with this verse. The meaning, of course, is that God does not change. [2]

18 Having made His decision, He gave birth to us through a Word that can be relied upon, in order that we should be a kind of firstfruits of all that He created.

Having made his decision of His own free will, by grace and not because He owed it to us, God gave birth to us through a Word that can be relied upon (see Rom. 10:17). The Word of Truth is Yeshua the Messiah; this is taught most clearly by the Gospel of Yochanan (see Yochanan 1:1, 14; 3:5–8; 15:26; 16:7–15; also 1 Yochanan 5:4–8). We are a kind of firstfruits of all that God created, as can be inferred from Rom. 8:19–23, 29; 1 Cor. 15:20, 23.

Ya’akov now turns to appropriate ways to deal with testing (1:2–18). The Zealot-like model, which was gaining popularity in Isra’el and ultimately led to Yerushaliyim’s destruction, was inappropriate. Ya’akov condemns not only violent acts but also the violent rhetoric that incites them.[3]

19 Therefore, my dear brothers, let every person be quick to listen but slow to speak, slow to get angry;

This is one of my favorite verses. I have to be mindful of it every day so I don’t get myself in trouble, which I occasionally do.

Let every person be quick to listen but slow to speak (compare 3:3–12), slow to get angry (compare Ecclesiastes 7:9). [4] Can modern psychology match this advice for improving interpersonal relations? When someone does or says something that would typically provoke quick angry speech, invite him to explain more clearly what he has done or said; listen carefully to him, trying to understand him and his situation; and respond in love, aware that, like you, he was made in the image of God (3:9, Genesis 1:27).

20 for a person’s anger does not accomplish God’s righteousness!

The history of Judeo-Christian relations is riddled with the sad consequences of Believers’ failure to heed this verse. If Jews have tenaciously refused to trust in Yeshua, it is partly because frustrated Believers have attempted to accomplish God’s righteousness through their anger. It cannot be done. Jews receive God’s righteousness through Believers’ mercy, not their anger, through their humility, not their arrogance.

The overall theme of the remainder of Chapter 1 is having received the new birth through a Word of God (v. 18), we should receive it (v. 21) and do it (v. 22). True religion involves not only hearing but doing (vv. 22–27). The entire letter emphasizes deed over creed, action over the profession, and the usual Jewish approach to religion, morals, and life.

21 So rid yourselves of all vulgarity and obvious evil and receive meekly the Word implanted in you that can save your lives. 22 Don’t deceive yourselves by only hearing what the Word says but do it! 23 For whoever hears the Word but doesn’t do what it says is like someone who looks at his face in a mirror, 24 who looks at himself, goes away and immediately forgets what he looks like. 25 But if a person looks closely into the perfect Torah, which gives freedom, and continues, becoming not a forgetful hearer but a doer of the work it requires, then he will be blessed in what he does.

Someone who looks at his face in a mirror, who looks at himself, goes away and immediately forgets what he looks like – instead of grooming him or herself to face the day – is failing to use the mirror correctly, that is, actively instead of passively. The perfect Torah is the Believer’s perfect, complete mirror; it perfectly, ultimately reflects their ungroomed (i.e., sinful) condition – as Sha’ul puts it,what Torah really does is show people how sinful they are” (Ro 3:20). The Believer uses the perfect mirror’s assessment of his spiritual condition to correct and groom their behavior. As with the bathroom mirror, they continue to use it this way throughout their lives.

26 Anyone who thinks he is religiously observant but does not control his tongue is deceiving himself, and his observance counts for nothing.

Anyone who thinks he is religiously observant. Greek thrêskos in this verse and thrêskeia (“religious observance”) in the next connote zeal in performing religious acts, whether in connection with true religion or false. In Jewish terms, one could say, equivalently, “Anyone who thinks he is “dati” (“religious”) or “frum” (Yiddish, “pious”) or “shomer-mitzvot” (“one who observes the commandments” of the Torah) but does not control his tongue is deceiving himself. [5]

27 The religious observance that God the Father considers pure and faultless is this: to care for orphans and widows in their distress and to keep oneself from being contaminated by the world.  ~ Ya’akov 1:17-27 (CJB).

This verse, apparently based on Isaiah 1:15–16 (quoted in Ya’akov 4:8), sums up the burden of all the Prophets, who zealously insisted that true religion must consist not in mere external observances but good deeds flowing from a sound spiritual condition. In reducing the Torah to two commandments – the one urging a practical expression of self-giving love toward those who can offer little or nothing in return, the other concerning the inward spiritual and outward ethical purity prerequisite to right action – Ya‛akov entered a time-honored Jewish tradition of epitomizing the Torah, as is seen from the well-known Talmud passage, Makkot 23b–24a, quoted in Ga 5:14N. This verse, like the book of Galatians, is a warning to Believers who become enamored of specific observances at the expense of the weightier matters of the Torah—justice, mercy, trust” (Mt 23:23).

We will learn a little more about Ya’akov as we dig into what he says about the Sin of Partiality.

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[1] Recall that the Complete Jewish Bible translates the Hebrew word for faith as trust.

[2] Stern, D. H. (1996). Jewish New Testament Commentary.

[3] Keener, C. S. (1993). The IVP Bible background commentary: New Testament (Jas 1:19–27).

[4] I really like how frequently Brit Hadashah authors refer back to the Tanakh.

[5] Ibid.

Epistle of Ya’akov (Ya’akov) ~ 1:9-16

Testing of Our Trust [1] (Faith) ~ Part 2

Let the brother in humble circumstances boast about his high position.

The rich don’t undergo economic trials. They experience temptation, while it is the poor who pass through economic suffering and trials. Their wealth too easily removes any sense of need or commitment to God and leads to total dependence on the things of the world. The social stratification that stood between rich and poor was even more pronounced in the Roman world than it is in our modern world. Ya’akov emphasizes here that people are not superior just because they inherit wealth, but many of us act as if that is the case and deep down actually believe it is so. The teaching of all of Scripture is that before God all people are equal and must equally place their dependence on God rather than on their earthly resources. However, that is more easily said than done for the wealthy, who have so much of the world’s resources at their disposal.

10 But let the rich brother boast about his being humbled; since, like a wildflower, he will pass away. 11 For just as the sun rises with the sharav and dries up the plant so that its flower falls off and its beauty is destroyed, so too the rich person going about his business will wither away.

The sharav is the hot, dry wind that blows across Isra’el from the deserts east of the Land in the spring and (less often) in the fall. Weather like this made Jonah faint and want to die (Jonah 4:8). Compare Isaiah 40:7 (The grass withers, the flower fades when a wind from Adonai blows upon it.); Psalm 102:4, 11.

The poor boast in the fact that Yeshua has exalted them above their earthly station. The boasting of the wealthy should rejoice in the opposite, that Yeshua will remove earthly glory and introduce justice. How can they rejoice in being humbled or brought low? They know that they are first Believers and only secondarily are they rich, and so they are thrilled that evil is destroyed and the poor people of God exalted to their true and proper estate. No wealthy person wants to lose riches, but all should want to use their riches to alleviate the suffering of the poor. Their goal is not to glory in their superiority but to use their advantages to help others.

In the previous ten verses (1:2–11) Ya’akov introduced the key motifs of his letter – the fact of trials, the need for wisdom in overcoming them, and the basic trial behind so many of the difficulties – namely, poverty. Now in the rest of the chapter, he will expand his coverage and develop them further. He begins with trials. In 1:2–4, he showed that trials were tests of trust designed by God to teach endurance; now we will see that trials are also temptations that can seriously harm us spiritually.

12 How blessed is the man who perseveres through temptation! For after he has passed the test, he will receive as his crown the Life which God has promised to those who love him.

When you face trials and temptations, if you stay close to the Lord, you will hear Him say, “Well done, good and faithful servant,” (see Matthew 25:21) and you will receive the crown of life specifically reserved for those who don’t walk away from Him in trials or temptations.

13 No one being tempted should say, “I am being tempted by God.” For God cannot be tempted by evil, and God himself tempts no one.

HaSatan tempted Job (Job 1–2) and Yeshua (Mt 4:1–11), but God tempts no one.

As mentioned in our previous post, peirasmos also means temptation, and trials become temptation when we approach them in our own strength rather than relying on God. When we accept them as God-given tests and address them through prayer and trust in God, they lead to spiritual victory and divine approval. When we encounter them in our own strength and blame God for them, we fall into temptation and sin. Every trial has two possible responses, and we must make our choice. Think of a pilgrim on a quest suddenly faced with an obstacle. They can turn to God for wisdom or to themselves in order to get around the obstacle on their own.

A primary temptation in difficult trials is to blame God for our misfortune. So the first thing we must realize is the truth that God is not tempting us. The last line of the Lord’s Prayer is best translated, “Don’t let us yield to temptation” rather than “Lead us not into temptation” (Matt 6:13). God never tempts his followers. He sends trials and tests but not temptation. Rather, the trials become temptation when we fail to seek God’s wisdom in handling them. In Yeshua’s confrontation in the wilderness (Matt 4:11), He was tested by God but tempted by Satan.

Regarding the entire arena of trials and temptations, understand this: God will allow a trial; HaSatan will come with a temptation. The trial may be financial; the temptation may be cocaine to escape the pressure. It’s not God who brings the cocaine your way. It’s not God who tempts you with pornography. No, God simply allows the trial to come. It’s HaSatan who brings the temptation.

Never, ever be mistaken on this point. The trial of our trust is to prove the faithfulness of God. It is never a temptation or an enticement to sin. Therefore, if you’re half-drunk in a bar, the guy offering you free drugs is not God’s way of saying, “I’m going to prove how faithful I am by sending this guy your way.” No! That’s a temptation you brought on yourself by placing yourself in that situation in the first place.

14 Rather, each person is being tempted whenever he is being dragged off and enticed by the bait of his own desire.

His own desire, known in Judaism as the Yetzer ra˓ (“evil inclination”). “One who commits a transgression has been seized by lust and incited thereto by the evil inclination.”

15 Then, having conceived, the desire gives birth to sin; and when sin is fully grown, it gives birth to death. 16 Don’t delude yourselves, my dear brothers. (CJB)

Sin gives birth to death, an example of Ya‛akov’s striking manner of expression. Sin always brings forth death. Every time. Sin will kill relationships. It will destroy happiness. It will ruin health. When you want to tell kids how serious sin is and what sin does, the best thing you can do is take them to the Cross of Calvary and say, “Look at this wonderful, perfect, loving Person and see Him on the Cross in agony and pain and blood. It was when Jesus became sin for us that He died, for sin always brings death.”

Don’t delude yourselves, Ya’akov says. Sin always results in death and tragedy. Sha’ul would put it this way: Don’t delude yourselves: no one makes a fool of God! A person reaps what he sows. ~ Galatians 6:7 (CJB)

We will learn a little more about Ya’akov as we dig into what he has to say about the Testing of Our Trust ~ Part 3.

Click here for the PDF version.

[1] Recall that the Complete Jewish Bible translates the Hebrew word for faith as trust.

Epistle of Ya’akov (James) ~ 1:2-8

Testing of Our Trust [1] (Faith) ~ Part 1

Regard it all as joy, my brothers, when you face various kinds of temptations;

The specific temptations he addresses in this letter are the poverty and oppression experienced by the poor (1:9–11; 5:1–6; cf. 2:5–6).

Newer translations render this verse: Count it all joy, my brothers, when you meet trials of various kinds. (ESV) Why? Because the Greek word for both trial and temptation is the same. You see, what God will send or allow as a trial to strengthen our faith, HaSatan will seek to exploit to get us to sin. Conversely, what HaSatan throws our way as a temptation, God allows to be a trial. HaSatan wants to use the event to tear us down and wipe us out; God wants to use the same event to show us how faithful He is and how real He can be.

Though Ya’akov’s command was direct and forceful, he did not preach to his audience. He identified with them. He addressed them warmly as my brothers. This mode of address is characteristic of the epistle. He used this familiar form no less than 15 times. Ya’akov’s direct commands are coupled with deep compassion.

It is important to note that Ya’akov did not say that a Believer should be joyous for the trials but in the trials.

Obviously, the question arises: How can a person find joy in trials?

for you know that the testing of your trust produces perseverance. But let perseverance do its complete work; so that you may be complete and whole, lacking in nothing.

Jewish tradition repeatedly stressed the virtue of enduring testings and occasionally stressed joy in them due to trust in God’s sovereignty. It’s one thing to tell your teacher that you know the material; it’s another thing to write the correct answers on a test. Similarly, you may claim to believe and follow God, but how do you respond when he tests your faith and pushes your buttons? God is working to produce perseverance in you. Don’t try to short-circuit a trial by illegitimately seeking to exit it. God is trying to make you spiritually complete and whole. The conflict you experience in the physical world is a means He uses to draw your attention to something in the spiritual world.

Trials can be faced with joy because, infused with trust, perseverance results, and if perseverance goes full-term, it will develop a thoroughly mature Believer who lacks nothing. He will indeed be all God wants him to be.

Ya’akov’s argument may seem logical, but it is still difficult to see how trials can be welcomed with an attitude of joy. Where does one turn for help to understand this paradox?

Now, if any of you lacks wisdom, let him ask God, who gives to all generously and without reproach, and it will be given to him.

What should you do when trouble begins? Pray. Ask God for wisdom, which is the ability to apply spiritual truth to life’s circumstances. He promises to give you the wisdom to respond to your trials with maximum spiritual benefit.

Ya’akov’s Jewish audience recognized this as the understanding and practical skill necessary to live life to God’s glory. It was not a wisdom of philosophical speculation, but the wisdom contained in the pure and peaceable absolutes of God’s will revealed in His Word and lived out. Only such divine wisdom enables Believers to be joyous and submissive in the trials of life.

But let him ask in trust, doubting nothing; for the doubter is like a wave in the sea being tossed and driven by the wind.

The image of being driven on the sea was familiar in Greek literature and occurred in Jewish wisdom texts; cf. especially Isaiah 57:20 and the saying about the insincere in Ecclesiasticus 33:2. In the context of Ya’akov, asking for wisdom in faith means committing oneself to obey what God reveals (Jas 2:14–26).

Indeed, that person should not think that he will receive anything from the Lord, because he is double-minded, unstable in all his ways. ~ Ya’akov 1:2-8 (CJB).

Jewish wisdom texts condemn the double-minded or double-tongued person (cf. also 1 Chron 12:33; Ps 12:2); like philosophers, Jewish sages despised the hypocrisy of saying one thing and living another, and speaking or living inconsistently.

How does God communicate this wisdom? Primarily through His Word and secondarily through Godly counsel. So, after you’ve prayed, go to the Scriptures and see what God says about your problem. Then ask Him for help from spiritually-minded people who can teach you how best to apply biblical truth to it. You must, however, approach with trust, doubting nothing or being double-minded (1:6, 8). You can’t go in two directions at once, responding to your problem from a divine perspective and a human one.

We will learn a little more about Ya’akov as we dig into what he says about the Testing of Our Trust ~ Part 2.

Click here for the PDF version.

[1] Recall that the Complete Jewish Bible translates the Hebrew word for faith as trust.

Epistle of Ya’akov (James) ~ 1:1


From: Ya’akov, a slave of God and of the Lord Yeshua the Messiah.

Ya’akov was not only the half-brother of Yeshua and by now a slave of God and of the Lord Yeshua the Messiah and the leader of the Kehillah in Yerushalayim. We learn in Acts 15:13 ff. that he was also instrumental in sending a letter to the Goyim throughout Antioch, Syria, and Cilicia, instructing them to abstain from what has been sacrificed to idols, from blood, from things strangled, and from fornication. If you keep yourselves from these, you will be doing the right thing.

To: The Twelve Tribes in the Diaspora:


Now in his epistle, he turns his attention to Messianic Jewish Believers. The Twelve Tribes refers to Jews and is not merely a metaphor for Christians, as some Christian commentators maintain. This is clear from the style of the letter generally, particularly from the fact that they had synagogues, as we will see in chapter 2. Not that Gentile Believers were excluded from reading it, but that the leader of the Messianic Jewish community in Yerushalayim is addressing fellow Jewish Believers in the Diaspora, outside Israel.

The Diaspora became a technical term referring to Jews living outside the land of Israel. Besides the expulsions from the land by the Assyrians (2Ki 17; 1Ch 5) and Babylonians (2Ki 24, 25; 2Ch 36), many Jews were taken to Rome as slaves when the Romans conquered them around 63 BCE.


Yeshua instructs us: 12 When you enter someone’s household, say, ‘Shalom aleikhem!’ 13 If the home deserves it, let your shalom rest on it; if not, let your shalom return to you ~ Matthew 10:12-13 (CJB). The word shalom means not only peace but also tranquility, safety, well-being, welfare, health, contentment, success, comfort, wholeness, and integrity. Shalom aleikhem means “Peace be upon you” and is a standard greeting, as is Shalom!” Therefore, there is a deeper meaning to Yeshua’s instruction in v. 13 on when to give or withhold shalom, for He refers not only to the greeting but to the whole complex of peace/wholeness/well-being that the Messiah offers through His talmidim and similarly at many places in the Brit Hadashah. [1]

We will learn a little more about Ya’akov as we dig into what he says about the Testing of Our Faith.

Click here for the PDF version.

[1] Stern, D. H. (1996). Jewish New Testament Commentary.