Author: Will

James 1:1 – A Slave’s Greeting

Posted on January 27, 2015 by Will

James, a slave of God and of the Lord Jesus Christ, to the twelve tribes in the dispersion: Greetings.

Truth to Learn

With salvation comes humility, not pride.

Behind the Words

The word translated “slave” is doulos, meaning “one who is in a permanent relation of servitude to another.” This word is often translated as “bondservant.” There are other words in the Greek language for a servant: oiketēs, meaning “a household servant” and misthōtos, meaning “a hired servant.” A doulos, having no legal rights, was of the lowest order in society during the first century.

“Lord” is translated from the Greek word kurios, which means “one who is supreme in authority.” And the word “Christ” is translated from christos, meaning “anointed one.” This is the Greek equivalent of the Hebrew word translated Messiah. James is making a very clear statement as to who Jesus is; He is the Supreme One (God) and He is the anointed one of God, a statement of both His deity and His humanity.

The word “dispersion” is translated from the Greek word diaspora, which means “a scattering or dispersion.” This is most likely a reference to the dispersion of the Jewish Christians following the martyrdom of Stephen (Acts chapter 7).

The word “greetings” is from the Greek word chairein which means “to rejoice” or “to be full of cheer.” In the first century this was a common greeting among friends.

Meaning Explained

This is the beginning of an exciting journey with James, one of Jesus’ half-brothers, or perhaps his cousin (see the introductory notes). Notice, however, that he doesn’t claim to be Jesus’ near relation or even one of Jesus’ apostles, rather a slave of God and of the Lord Jesus Christ. Now, that’s humility! He actually had quite a bit to boast about if he had wanted to. In Galatians 2:9, James, Peter, and John, were referred to as the “pillars” of the church. He was called “James the Just” because of his devotion to righteousness, and he was the elder, or bishop, or pastor of the original church in Jerusalem. He had plenty to boast about. Instead, in the opening of his epistle (letter), he introduces himself as simply an indentured slave of God and of the Lord Jesus Christ.

Now we have to ask ourselves, was this letter written to Jews or to Christians? As you will discover from reading the book of Acts, most early converts to Christianity were Jews who had been brought up to obey what we today refer to as the Old Testament. Because of this, many considered Christianity as simply a sect of Judaism. James 2:1 makes it clear, however, that he is writing specifically to Christians (those who hold the faith of our Lord Jesus Christ) and not to all Jews:

My brothers, do not have the faith of our Lord Jesus Christ, the Lord of glory, with partiality. (James 2:1)

Application

Do you have much to boast about by way of who you are or what you have accomplished? As sinners saved by God’s grace, we should all recognize that we are nothing more than God’s humble slaves. He owns us. He is our Master!

In God's service, for His glory,

James – Introduction

Posted on January 26, 2015 by Will

James – Introduction

There has probably been more discussion regarding the author and date of this letter than any other book of the New Testament. Clearly, neither the author nor the date of writing can be definitively identified. What will be provided here is a presentation of the major discussion points and what seems to be the most reasonable conclusion.

Who Wrote this Letter?

Throughout history there has been debate as to the identity of the man named James who wrote this letter. There is no definitive proof in spite of all the evidence quoted by the multitude of people who have wrestled with this issue. Herein is a summary of the facts and suppositions given in defense of the specific identity of James, the writer of this letter.

There are four men named James mentioned in the New Testament. They are:

1.James the Apostle, son of Zebedee and brother of the Apostle John.

Going forward from there He saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, repairing their nets; and He called them. (Matthew 4:21)

This James was the disciple and apostle who, along with Peter and John, was present at the transfiguration of Christ.

2.James the Apostle, son of Alphaeus, also referred to as James “the less” or “the younger.”

Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Lebbaeus (Thaddaeus); (Matthew 10:3)

There were also women looking on from afar, among whom were Mary Magdalene, Mary the mother of James the Less and Joses, and Salome, (Mark 15:40)

This James was also a disciple and apostle of Jesus Christ.

3.James the father of Judas the Apostle (not Iscariot).

Judas the son of James, and Judas Iscariot, who became a traitor. (Luke 6:16)

Nothing more is specifically known about this James.

4.James the brother of our Lord.

Is not this the carpenter's son? Is not His mother called Mary, and His brothers, James and Joseph and Simon and Judas? (Matthew 13:55)

But I did not see any other of the apostles except James, the Lord's brother. (Galatians 1:19)

We immediately run into a problem with this list as there is much debate as to what is meant by “His brothers” and “the Lord’s brother” as shown above, because it was common practice to refer to near relations as brothers and sisters even though they failed to have a common mother or father (or both). For example, according to the Apostle John in his gospel account, while Jesus was hanging on the cross, his mother Mary and His mother’s sister, Mary the wife of Cleopas were standing near Him.

And standing by the cross of Jesus were His mother, and His mother's sister, Mary the wife of Cleopas, and Mary Magdalene. (John 19:25)

By looking at the grammatical structure of the original Greek, we see that this verse describes three women, not four. The expression, “Mary the wife of Cleopas” is a parenthetical description of “His mother’s sister” and not a listing of a different person. It is not likely that two daughters of the same parents were both named Mary. And yet, they are referred to as sisters. Also, some contend that Cleopas and Alphaeus are the same person since these two names can be derived from the same Hebrew word. Since James #2 above was the son of Cleopas, making him a near relative (perhaps cousin) to Jesus, he may very well be the one referred to as the Lord’s brother. This is the view held by the Catholic Church, which would harmonize with their belief that Mary was a virgin for her entire life. They even quote Matthew’s gospel where it says,

Then Joseph, having been aroused from sleep, did as the angel of the Lord commanded him and took to him his wife, and did not know her till she had given birth to her firstborn Son. And he called His name Jesus. (Matthew 1:24-25)

Yet, this verse does not say that Joseph did not know her ever, only that he did not know her until (the Greek word heōs, meaning “up until the time that”) she bore Jesus. The clear implication is that he did know her after the birth of Jesus.

Another problem with this view is the fact that there is a Greek word that means “near relation.” In the book of Colossians, we have the following:

Aristarchus my fellow prisoner greets you, with Mark the cousin of Barnabas (about whom you received instructions: if he comes to you, welcome him), (Colossians 4:10)

Here we see that Mark and Barnabas were said to have been cousins (the Greek word anepsios, meaning “a cousin, a nephew, or a near relation”). However, this word is never used to describe James’ relationship to Jesus. If James and Jesus were cousins or even near relatives, surely this word would have been used to describe their relationship somewhere, but it is not.

Therefore, it is my opinion that James #2 (the Apostle James “the less”) and James #4 (the brother of the Lord) are two different people. This is my opinion based on my study of the issue. Since it cannot be proven conclusively, it must remain as I have stated, my opinion.

So we still have four men by the name of James as potential authors for this book. Since there is no other references to James, the father of Judas the apostle or James “the less”, (other than those quoted here) either in the Bible or by early church historians, it is reasonable to assume that neither of these is the James who wrote this letter. The writer of this letter was apparently well known because he makes no attempt to identify himself in this letter.

That leaves us the two apostles named James – James #1, the brother of the apostle John and James #4, the brother of Jesus. The brother of John was put to death by Herod somewhere between about AD 41 and 44, which is before the writing of this letter:

Now about that time Herod the king laid hands on some who belonged to the church in order to harm them. And James the brother of John he killed with a sword. (Act 12:1,2)

Therefore, it is my opinion that the writer of this letter is James, the half-brother of Jesus (the same mother, but Jesus was fathered by the Holy Spirit whereas James was fathered by Joseph). In support of this view are the writings of Origen, Eusebius, Cyril of Jerusalem, Athanasius, Augustine, and many other early writers.

It is said of this James that he was a man well known for his integrity of life, which earned him the nickname “James the Just.” He was also known for his strict, holy manner of life, and the historian Hegesippus says that he frequently prostrated himself on his knees in the Temple, calling on God to forgive the sins of his people. In fact, he was known to spend so much time on his knees in prayer for others that he is called “old camel knees” by some because of the calluses built up from such constant prayer.

In the book of Acts, James appears as a prominent and leading man in the church at Jerusalem and is called by early church writers “Bishop of Jerusalem.” During the council that was held in Jerusalem to decide the rules that should be imposed on Gentile converts to Christianity (Acts 15:13-29), after the other apostles had expressed their positions, James expressed his thoughts and his advice was followed. Also, after being released from prison in Acts 12:17, Peter expressed to those around him that they should “go and show these things to James, and to the brethren” indicating James’ prominent position. Finally, when Paul visited Jerusalem after his conversion and again some fourteen years later, James is named among the apostles there and even referred to as one of the “pillars” of the church along with Peter (Cephas) and John.

and knowing the grace given to me, James and Cephas and John, those seeming to be pillars, gave Barnabas and me the right hands of fellowship, that we should go to the Gentiles and they to the circumcised. (Galatians 2:9)

Thus, James the half-brother of Jesus, “the Just”, the Bishop of Jerusalem, was clearly in a position of prominence within the early church and, as one in such a capacity, is very likely the writer of this letter.

When Was this Letter Written?

James deals with the issue of works as evidence of faith and yet does not mention at all the Jerusalem Council (AD 48 or 49) over which he presided. This council addressed whether or not a Christian was required to uphold the Law of Moses in order to be truly saved. Surely, James would have made mention of the council or its findings if this letter had been written after that time. We must conclude, therefore, that the book was written before that time. A date between AD 45 and 48 is widely accepted, which would make this the first of the New Testament books to have been written.

To Whom Was this Letter Written?

This letter is referred to as a general epistle (letter), because it was not addressed to any particular church, but to Jewish believers who had been dispersed (James 1:1), possibly as a result of Stephen's martyrdom (Acts chapter 7). It is probable that James is addressing chiefly the Eastern Dispersion in Syria, Mesopotamia, and Babylonia as Peter writes to five provinces in the Western Dispersion in Asia Minor. As the leader of the church in Jerusalem and as a devout Jew and half-brother of Jesus, the message of James had a special appeal to these widely scattered Jewish Christians.

Why Was this Letter Written?

The epistle is addressed to Jewish Christians. It is not doctrinal, but full of practical instruction in the duties of life. It was written from a Jewish standpoint, teaching Christianity, not as a new religion, but as an improvement of the Jewish faith. There are frequent references to the law in this Letter. However, James does not teach that his readers are under law either for salvation or as a rule of life. Rather, portions of the law are cited as instruction in righteousness for those who are under grace. As such, James presents the spirit of the law, not the letter of the law. The author refers to his audience as "brethren" fifteen times, which was a common expression among the first-century Jews. Not surprisingly then, the book of James has a strong Jewish flavor and content. For example, the Greek word translated "assembly" (James 2:2) is sunagōgē, the word for synagogue. Further, James contains more than forty allusions to the Old Testament and its teachings.

The content of the letter is largely an outgrowth of the Sermon on the Mount, the language of which it reflects more than any other book of the New Testament. In fact, there is little contained in this letter that cannot be traced back to Jesus’ personal teaching.

In God's service, for His glory,

Ministry Starting-up Again

Posted on January 23, 2015 by Will

About a year and a half ago I got very discouraged when Thomas Nelson Publishing refused to give me rights to use the NKJV translation for the e-book I was planning to release for the Book of James daily verse studies. During that time I have been doing a lot of praying and soul searching. As a result, God convinced me to redo the entire book using my own translation. As it turns out, my translation is very close to the NKJV in most verses; however, I have tried to use verb tenses that are closer to the original Greek writings and consistent word translations in related verses. As part of this process, I have decided to re-post all the verses in James. And, since it has been several years since I posted and e-mailed the verses of James, I decided to start-up this ministry once again using the new translation. Beginning next week, you should start seeing the verses from the Book of James.

Please pray for me as I take on this huge project.

Will

Please pray with me for this ministry!

Posted on April 13, 2014 by Will

Please join me in prayer and fasting

As you may have noticed, this ministry has been inactive for a number of months now. The reason for this hiatus is deeply personal and, I must confess, perhaps even selfish. Over the past week I have sensed that God is about to do something special with this ministry. I have committed myself to prayer and fasting for the next two days to seek God's leading in the future of this ministry. Please join with me as we seek His face together for the glory of His Name.

In God's service, for His glory,

1 Corinthians 4:5 – All Knowing Judge

Posted on October 9, 2013 by Will

Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the counsels of the hearts. Then each one's praise will come from God.

Truth to Learn

Let God be the judge of other people’s ministry.

Behind the Words

The words “judge nothing” are from mē … ti krinete. Mē is the relative negative, which could refer either to ti or krinete. Ti means “a thing” and krinete is the command form of krinō, which means “to make a judicial decision.” So, this phrase could mean “do not judge anything” or “judge nothing.”

“Time” is from kairos, which refers to “an occasion.” Given the context, it most likely refers to “until the Lord comes.”

The words “bring to light” are translated from the verb phōtidzō, meaning “to shine light upon” or “to make one see or understand.”

The word translated “hidden” is kruptos, which is based on the verb kruptō, meaning “to keep secret or hidden.” This kruptos refers to that which is secret or hidden.

Skotos is the Greek word translated “darkness.” It can refer either to physical or spiritual darkness.

“Counsels” is from boulē, which refers to “will” or “intention,” indicating deliberation and reflection.

Meaning Explained

Having just said that he is not aware of any act of malpractice or negligence regarding his ministry in Corinth and that God will be the judge of such, Paul now gives us all a command. He says, “Don’t judge anyone’s faithfulness in ministry.” After all, the Lord is the only valid judge. He does not simply look at the surface evidence. God, as it says of His word, “is a discerner of the thoughts and intents of the heart.” (Hebrews 4:12) When we stand before the Judgment Seat of Christ, our works done for God will be rightly judged by Him who sees our real motives and intentions.

We all tend to judge the work of others, whether it is holy or selfishly motivated. But, our judgment is flawed because we don’t really know what’s in a person’s heart. A classic example of this is given regarding the Prophet Samuel who was in the process of selecting and anointing the future king of Israel from the sons of Jesse. Upon seeing Jesse’s son Eliab, Samuel thought that surely this must be the one, but God said:

Do not look at his appearance or at his physical stature, because I have refused him. For the LORD does not see as man sees; for man looks at the outward appearance, but the LORD looks at the heart. (1 Samuel 16:7)

When our day of judgment does come, we will each receive the praise that we deserve. But that praise will not come from those to whom and with whom we minister. It will come from the only one that matters, God Himself.

Application

No matter what your ministry, whether it is “up front” where everyone sees you or “behind the scenes” where no one sees you, do it humbly and for the purpose of giving praise to God. He knows your heart and your motives. Therefore, keep your focus on Him and don’t be concerned about what others think of your service. I suspect that some janitors or nursery workers will get more praise from God than their pastors will.

In God's service, for His glory,

1 Corinthians 4:4 – The Final Judge

Posted on October 1, 2013 by Will

For I know of nothing against myself, yet I am not justified by this; but He who judges me is the Lord.

Truth to Learn

Serve God with diligence and with a humble spirit. Don’t worry about what others say.

Behind the Words

“I know” is translated from the Greek verb suneidō, which is made up of sun, meaning “together” and eidō, meaning “to know.” Together they mean “to be consciously aware of.” It is expressed in the perfect tense, indicating past completed action with an ongoing effect, where the emphasis is on the effect.

The word “nothing” is from oudeis, which is made up of ou, meaning “not” and heis, meaning “one” or “one thing.” So, oudeis literally means “not one thing.”

Dikaioō is the word translated “justified.” It means “to bring out the fact that a person is righteous or without fault.” It is also expressed here in the perfect tense.

The word “judges” is translated from anakrinō, which we saw in yesterday’s verse meaning, “to discern, to decide, or to judge.” It is expressed as a present tense participle, indicating continuous ongoing action. We could paraphrase the end of this verse as “He who is continuously examining me is the Lord.”

Meaning Explained

In the previous verse, Paul boldly proclaimed that it is a very little thing to him if he is judged by the Corinthians or even a court of law (remember, this literally reads “man’s day”). He went on to say that he does not even make judgment against himself. In today’s verse he clarifies this last statement. He says that he is not consciously aware of anything against himself. In classical Greek literature, the expression he used means “I am not conscious regarding myself of any guilt or neglect of duty.” He is not claiming to have reached a state of sinlessness (which some refer to as “complete sanctification”), rather he is saying that regarding his ministry in Corinth, he is not aware of any malpractice or negligence of duty. He did what God called him to do and he did it wholeheartedly for God, not for himself.

He quickly follows this up with, “yet I am not justified by this.” In other words, just because he is not consciously aware of any faults in his ministry, it does not mean that he is claiming himself guiltless. He leaves here the possibility that he may have committed some act of neglect or malpractice in his ministry to the Corinthians. If so, he simply states that he is not aware of such an act.

In a final statement on the subject, Paul proclaims what should be obvious to any Christian: God is the Judge and final authority on all thoughts and actions of all Christians. If Paul had committed any neglect or malpractice while ministering to the Corinthians, he knows that God will judge such actions. That’s why it is such a small concern to him regarding what people in Corinth say.

Application

Each one of us has responsibilities that God has given us in spreading the gospel message and in building up His church. We are to perform such duties in complete subservience to God, not concerning ourselves with what others say about it. If we are doing our part as a totally committed servant, giving Him all the glory, then we needn’t be concerned about what others say. Give all you have and keep your eyes on Him!

In God's service, for His glory,

1 Corinthians 4:3 – The Master’s Judgment

Posted on September 26, 2013 by Will

But with me it is a very small thing that I should be judged by you or by a human court. In fact, I do not even judge myself.

Truth to Learn

Don’t worry about what others say but what God says.

Behind the Words

“With” is translated from the Greek preposition eis, meaning “to” or “into.” Thus, this could be translated as “But to me …”

The words “a very small thing” are from the word elachistos. This is the superlative or mikros, meaning “small.” The use of elachistos here could mean “the smallest thing,” but it is more likely that it means “a very little thing.”

“I should be judged” is from the verb anakrinō. It is made up of ana, meaning “up,” used here as an intensifier, and krinō, meaning “to discern, to decide, or to judge.” Anakrinō means “to scrutinize” or “to investigate.” It is expressed in the passive voice, indicating action done to the subject, and the subjunctive mood, indicating the possibility or probability of action.

“A human court” is translated from two words, anthrōpinos and hēmera. Anthrōpinos means “that which belongs to man” and hēmera means “day” or “daytime.” Thus, this literally means “man’s day.” Paul is making a contrast between man’s day (a human court) and the Day of the Lord.

Meaning Explained

This is a verse which is easy to misinterpret. Paul is not saying that he rejects personal opinion or the validity of a human court. And, the issue at hand is not whether Paul is more popular with the people than Peter or Apollos. He doesn’t care about such favoritism and, in fact, has criticized such actions. This is the very thing which has caused the divisions in the church. What he is saying is that regarding his own ministry, he is only concerned about what God thinks of him.

In Luke 12:35-48, Jesus teaches a parable about living a life focused on God and serving with Him in mind. In verses 42 through 48 he talks specifically about a wise steward (oikonomos, the same word translated “steward” in yesterday’s verse). He teaches that the wise steward performs his duties believing that his master is going to return some day and reward him for his faithful service. But, the unwise steward doesn’t believe his master will return soon and resorts to the ways of the world, focusing on immediate gratification. When the master does return, the unwise steward will receive harsh judgment, but the wise (faithful) servant will be rewarded. If a servant of God is faithful in his own personal life, in his home, and in his ministry, then as a wise steward he will be adequately rewarded by his Master when He returns.

In today’s verse, Paul is saying essentially the same thing about his own ministry. He is not concerned about how people will perceive him. He is focused on serving his Master and what He thinks of Paul’s service. In fact, Paul goes on to say that he is not concerned about his own judgment of himself. He knows his imperfections, but he is not biased by his own self-love in evaluating his ministry. The only judgment he is concerned with is that which the Lord will pronounce in His Day.

Application

How do you perceive your ministry for God? Are you concerned that it is unimportant or that others will think your service for God is foolishness? Don’t be! Serve the Master faithfully in the ministry He has given you. Keep your focus on Him, not on yourself or what others may think about you.

In God's service, for His glory,

1 Corinthians 4:2 – Trustworthy Stewards

Posted on September 25, 2013 by Will

Moreover it is required in stewards that one be found faithful.

Truth to Learn

Preachers and teachers must be believable and trustworthy.

Behind the Words

The word “moreover” is translated from the Greek words, hōde loipon. Hōde is an adverb of place. That is, it describes the action of the verb (it is required) as “here in this place.” The word loipon refers to “that which remains.” So, these three words could be translated as “as to the rest,” “additionally,” or “moreover.”

Dzēteō is the Greek verb translated “it is required.” It literally means “to seek after, to require, or to expect.”

“Stewards” is from oikonomos, which in the previous verse we learned means “a person who manages the affairs of a household or a business which rightfully belongs to someone else.”

The words “be found” are from the Greek verb heuriskō, meaning “to find something.” It usually implies the result of a search, but it may mean to find something not searched for.

“Faithful” is translated from the noun pistos, which is based on the verb peithō, meaning “to win over or persuade.” Thus, pistos refers to someone who is trustworthy or believable.

Meaning Explained

In the previous verse Paul instructed us on how we ought to view the leaders of our local congregation, especially those who proclaim the Word of God, either in preaching or teaching. He said that they should be seen as the Lord’s assistants, as those who have the responsibility of managing the affairs of their master and handing out the “mysteries of God.” You may recall from earlier studies that the word “mystery” (from the Greek word musterion) refers to something that was hidden in the past but that is now being publicly made known.

Now we are told that an additional, and perhaps most important, characteristic of those who handle God’s Word is that they be faithful. The English word carries the idea of being full of faith, that is, a believer. However, that is not the point that Paul is making. After all, every Christian is full of faith, every Christian is one who believes that Jesus Christ died on the cross as payment for their sins. Since every member of the true church is a believer, of course that also applies to the preachers and teachers.

Paul’s point here is that these leaders, these who are given the responsibility of handling the mysteries of God, are to be found trustworthy and believable. People who preach and teach God’s Word must be observed and must be found to properly dispense that which the Master has given to their care. In other words, we who sit under their teaching should not just take everything they say as truth, but we should test what they say and teach. We should act as the Christians in Berea are said to have acted:

These were more fair-minded than those in Thessalonica, in that they received the word with all readiness, and searched the Scriptures daily to find out whether these things were so. (Acts 17:11)

Application

When you leave your church meeting, do you forget about what was taught? Or do you think about what was said and study your Bible to verify the trustworthiness of the teacher?

In God's service, for His glory,

1 Corinthians 4:1 – God’s Assistants

Posted on September 19, 2013 by Will

Let a man so consider us, as servants of Christ and stewards of the mysteries of God.

Truth to Learn

A teacher’s words reveal his image of himself, under Christ.

Behind the Words

The words “let … consider” are translated from the Greek verb logidzomai. This word is based on logos, meaning “something said” or more accurately, “the thought behind something said.” Thus, logidzomai means “to think about” or “to consider.” It is expressed here in the imperative mood indicating a command.

“So” is from the Greek adverb houtō, meaning “in this manner” or “so.”

“Servants” is from hupēretēs, which is composed of huper, meaning “under” or “beneath” and eretēs, meaning “a rower.” It refers to someone who is acting under the direction of a superior. In classical Greek it refers to a common sailor as distinct from nautēs, a seasoned sailor. This word is used to refer to a personal assistant like the person in a synagogue who handed the scroll to the rabbi and returned it to its place.

Oikonomos is the Greek word translated “stewards.” It is made up of oikos, meaning “a house” and nemō, meaning “to distribute” or “to hand out.” This word refers to a person who manages the affairs of a household or a business which rightfully belongs to someone else.

Meaning Explained

Having criticized the Corinthian Christians for their slavish devotion to specific leaders within the church, Paul now goes into a description of how Christian leaders should be viewed by those receiving their instruction. Instead of seeing the teachers and preachers of the church as masters, he says that such men should be considered as “under oarsmen” or “personal assistants” to Jesus Christ, Himself. Moreover, he goes on to say that those who proclaim the gospel message are no more than stewards whose job it is to distribute the goods of a household (the mysteries of God) to others under their care.

Several years ago we moved from the central part of the USA to the Pacific Northwest. We spent considerable time looking for a church where we could grow in our faith and serve God. Some churches had impressive buildings and wonderful services with uplifting times of worship and praise. Unfortunately, most of these had little sound Biblical teaching. Instead, the preachers laid forth messages of social challenge, with only cursory references to Holy Scripture. As a result, the people attending these churches seemed to be indifferent to strangers and showed little evidence of the fruit of the Spirit.

Eventually, God led us to a large congregation that meets in an industrial warehouse. We quickly learned that unless we arrived a half hour early, we would be relegated to the farthest recesses of the room or to the video room where the speaker was displayed on a large screen. In spite of the appearance of the building and its awkward layout, we quickly discovered that the people were warm, friendly, and genuinely excited about learning God’s Word. Why? Because the men delivering the message are not there for personal glory, but they consider themselves stewards of the mysteries of God.

Application

What do you look for in a church? The building, the worship time, the fellowship, or the faithful servants who proclaim God’s message to you directly from His Word?

In God's service, for His glory,

1 Corinthians 3:23 – Owned By God

Posted on September 18, 2013 by Will

And you are Christ's, and Christ is God's.

Truth to Learn

All things are ours, but we are owned servants of God.

Meaning Explained

In the previous verse, Paul gave a fairly concise description of what Christians possess as God’s children. Lest we get puffed up by our possessions (whether physical or spiritual), he now reminds the Corinthians (and us) that we are not on the top of the heap. In fact, in a very polite manner, the Apostle informs us that we are owned by God, we are His possessions. In the first century, slaves were looked down on as non-people, having no rights, owned by their master, no different than animals and other private property. That is precisely what he says we are. We are God’s possessions. And, in doing so, he also points out that there is a hierarchy even within the Godhead. Christ is subservient to the Father, having demonstrated the fact by offering himself on the cross in obedience to the Father.

With this truth Paul closes this portion of his message to the Corinthian Christians. Before we go on, however, let’s look back at what we have learned so far.

The opening chapters of this letter to the Christians in Corinth have been Paul’s response to the divisions which had sprung up there. These divisions had been caused by groups of Christians within the church claiming a kind of superiority over others based on the preacher/teacher they aligned themselves with. Paul condemned such pride and devotion to men rather than humility and devotion to Christ.

He then went on to condemn the worldly preaching tactics of some of the teachers in the church, proclaiming:

that your faith should not be in the wisdom of men but in the power of God. (1 Corinthians 2:5)

These teachers had resorted to using the tactics and methods of the sophists, the great worldly orators of their day. Instead, Paul admonishes teachers within the church to rely on the Spirit of God for delivering the truths taught in His Word:

These things we also speak, not in words which man’s wisdom teaches but which the Holy Spirit teaches, comparing spiritual things with spiritual. (1 Corinthians 2:13)

He compared the spirit-led preaching of the gospel to worldly tactics. The worldly teachers believed their message and tactics were based on wisdom and that the message of the gospel is foolishness. However, Paul declares:

… the foolishness of God is wiser than men, and the weakness of God is stronger than men. (1 Corinthians 1:25)

Our message, he says, is a mystery which is revealed to those who are saved by “the Spirit who is from God,” but the natural man thinks our message is foolishness.

Next, Paul taught that we all have a part in building the church, the temple of God, and that each of us will receive a reward for the work we do for Him. Our building task is not based on worldly wisdom, but the Spirit of God.

Application

We are God’s fellow workers in building the church. The world is at our disposal, but we are owned by God and need to do His work, His way. Let’s keep working for Him!

In God's service, for His glory,