Understanding Laodicea

This church of Laodicea, is often misunderstood. The geographical context is important to understanding the message. The town was named after Laodice, who was the wife of Antiochus II in the 3rd Centruy BC. It was very important city with three major roads allowing for major trade and the movement of the imperial armies. Laodicea was located in a valley with peaks of 8000 feet to the south, and snow-capped mountains to the north. It was approximately ten miles north of Colosse. Also about 5 miles northwest was the city of Hierapolis. (Laodicea and Hierapolis are both mentioned in Colossians 4.13). Each of these towns was known for something significant.

• Hierapolis (modern Pamukkale) was well known for mineral baths and medical remedies. 
• Colosse – water flowed out of the side of a mount to a spring with cold water – best water in the region (reportedly, one can still drink from today).
• Laodicea – widely known for treatments on the eyes.

The passage of Revelation 3.14-22 was addressed to the angel (messenger, likely the pastor) of the church. The letter is from:

• the Amen (the affirmation of God).
• the faithful and true witness (always faithful, and ever true).
• the beginning of Creation (not the first created, but He from whom all else was created (Jn 1.3)).

The Criticism

Verses 15-16 – He states that the works of the church are neither hot or cold. And that he would rather the  church be one or the other.

This has often been construed as Christ wants to know if we are for or against Him. Wouldn't Jesus already know? YES! So, why would Christ prefer that we be cold. Hot makes sense, right? But cold?

Water is important for any society. Think about how many towns are located near a water source. Or think about when a boil order is issued. Well, if it is true today when we can transport all types of resources so easily, how much more in biblical times. So, bear with me for a minute as I set this up for you.

• Colosse - approx. 10 miles south – high in the mountains, had a good source of cold water
• Hierapolis - approx. 5 miles NW – in the mountains had a source of mineral baths – hot water

Archeology has uncovered aqueducts leading from warm water springs heavy with mineral deposits to Laodicea. The archeologists have noticed a heavy build up of these mineral deposits on the remains of this aqueduct. So, as the water, filled with mineral deposits, flowed to Laodicea from these hot or warm springs, to Laodicea, it would lose its temperature, but maintain much of the mineral content. Thus, it was not very suitable for drinking – and evidence suggests that Laodicea was well-known for it tepid and revolting water.

So, essentially what Jesus is saying here is: "I wish your water had value. Hierapolis has hot water springs that provide medicinal value to people there (healing). Colosse has cold water that provides refreshment for people there (life-giving). But your water is disgusting. It is lukewarm, with the taste of minerals. Like everyone else who visits here, I just want to spit this out of my mouth."

So, what are the charges against this church? Against these people?


The Charge: They are wrong in their thinking.

The people of Laodicea believe: They are rich  prospering  in need of nothing

Indeed, Laodicea was wealthy. An earthquake in the region in 60-61 AD devastated many towns who had to ask for help from the government, and many still didn't make it. Laodicea refused help and thrived.

But, the reality was they were truly wretched (same word used by Paul in Rom 7.24), in need of pity,  poor, blind, and naked.

• They thought they were rich, but were poor in God's eyes.
• They thought they had merit, but really needed God's mercy.

The blind is in reference to the people who would come for the powder which did wonders for people's eyes. It is a part of what made Laodicea so wealthy. But the fact that they could help other people's eyesight be improved or restored, did not mean that they were not  spiritually blind themselves.


The Counsel: They need Jesus.

• They were rich, but their wealth was tarnished. They needed gold refined by fire. Such gold is pure and is worthy more (higher carat).
• They needed white garments instead of the soft, glossy, & black wool was bred in the area.
• They needed eye salve – to open their own eyes to see the truth of their church in their day.
• They need to repent.

He reproves (rebukes) and disciplines. (The language suggests training a child).

Be zealous (either hot or cold) and repent.

But the beauty of this passage is that it shows that these people (the church) were His children. He did not approve of what they were doing, nor their attitude about it. But He loved them just the same, and was going to discipline them to return them to where they began.

But there is a problem. Jesus is on the outside of the church. They won't let Him in. This passage is often WRONGLY used in evangelism. Yes, He wants into our lives, but from an evangelistic perspective that is dealing with lost people. Here, Jesus is talking to the church. Not just people in a church, but the Church for whom He loved and gave Himself up (Ephesians 5.25) – in other words, the redeemed!


The Call:   He's standing and knocking. Outside.

The church at Laodicea had become self-sufficient. They no longer needed Christ. They could do this  “church-thing” on their own. But Jesus says let me in to dine with you (the meal was a place of bonding).


The Commitment: Whomever conquers, will reign with Him.
Like family, we will be with Jesus for eternity. His disgust and anger has not precluded the Laodicean church from being with Him, but they do need to get their act in order that others may want to be with Him as well.

Regardless of whether one chooses to interpret Revelation from a past, present, or future perspective, the letters to each church can serve as a word of warning to churches today. This is certainly true of the church at Laodicea. Ultimately, how a church operates is dependent on how the people respond to Christ. Do we give Him control of our lives? Only then, does it matter at the level of the church. If we are unwilling to give Him our individual lives, then how can we come together to give Him our lives as a congregation?

DL Moody once said,  “Out of 100 men, one will read the Bible, the other 99 will read the Christian.”

Important to note that this statement was made over 100 years ago when there were far fewer distractions in life. If the statement is true, then we need to do two things:

1. Somehow increase the number of men reading the Bible.
2. Become more open ourselves so that others can read us more easily.

Now, more than ever, we should strive to remain a church that has Jesus in it, become members that serve Jesus for it, and become the people of His Kingdom that He wants us to be.

Common Sens...uality (Part 3 of 3)

In the first two entries, the nature of sensuality was defined (Part 1), and examples were given (Part 2). In this entry, we must determine what we are to do in similar situations. Thankfully, Jude provides answers.

What are we to do about the false teachings, the abuse of grace, the sensual nature of life today? First, we must remember the 21st Century does not have a monopoly on these aspects of life. They were prevalent 2000+ years ago, which is why we have biblical instruction on dealing with these, and other, parts of culture.

Jude simply gave three ideas.

A.  Keep yourselves in God's love. How?

1. Build yourself up in holy faith (from the Father)
2. Praying in the Spirit.
3. Waiting for Jesus to return.

B.  Have mercy on those who doubt.

C.  Lead others to salvation.

1. Snatch them out of the fire – means we have to reach in – they are not lost yet
2. Show mercy with fear – be merciful, but be on guard lest you be defiled

These last two statements seem to be contradictory. How can one snatch someone out of the fire while showing mercy? Moving back briefly to the Michael Sam story, David Letterman, this week made a statement while interviewing a guest. He said that much of the atrocities of this world are because of religious beliefs. And he is right. Of course, some might say Islamic terrorists are at fault. But Christians who say, "God hates ____," are no different.

The Bible tells a story in Luke 7 of a woman with an alabaster box. She is a complete outcast in her culture, and yet she shows up uninvited to a pharisee's house to see Jesus.
And Jesus did not pull away even as she rubbed ointment on him, washed his feet with her hair, and even kissed him on his feet.

Is that offensive? It should be! Why? Because the gospel is offensive! Even those of us who claim the truths of the gospel are blown away by how far reaching it really is! We want to take what we need, but likely none of us understands just how far it can go.

Jesus offered grace to the least deserving person. But grace is for everyone! Simon invited Jesus over and felt good about it for whatever reason. Whatever Simon may have thought beforehand was drastically changed. In fact, everyone there that day would have their world turned upside down by the uninvited, and unnamed guest. Not because of what she did. Not even because of who she was. But because of how she was received. By Jesus!

What Jesus did was offer grace. He told her her sins are forgiven. He didn't want to see her return to the lifestyle she lived, but Jesus had already seen the expression of her gratitude because she was forgiven – even before He said the words. As the phrase goes, grace is free, but it isn't cheap. Grace costs Jesus everything, but because of that He can offer it freely however, and to whomever, He chooses.

And everyone of us needs that grace today.

Perhaps you are like the sinful woman. People don't want to know you by our name, but only by what you have done. You are down so low that we have no where left to turn. I encourage you, be like the woman in this story – turn to Jesus. We still don't know her name, but He does. She found her true identity in Him.

Perhaps you are like Simon. We would welcome Jesus into our home to show off what good people we are. I think that describes me sometimes. What about you? How would you feel if Jesus decided to go home with you? Would we like who might show up, and invite themselves in just to be with Him? We aren't told what happened to Simon after that day, but I can't help but think it changed him. I would hope if I were there it would have changed me.

We all need grace because none of us are like Jesus. We may be working towards it. But I would be hard pressed to believe that we would let a prostitute waste that kind of money...to kiss us repeatedly...to wipe her dirty, grimy, hair all over us. But Jesus did.

I can promise you this...whichever person you are in this story, God welcomes you. He welcomes you completely. I can't promise others will. I can't promise I will. I don't always welcome myself. But God does. And if you want to receive His amazing grace, read the prayer that closed Jude's letter.

Jude 24-25
24 Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, 

25 to the only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and forever. Amen.

If you will receive this grace – God's amazing grace, you are truly free. You will experience freedom in ways that you have never imagined. But when you truly realize what that freedom means, you won't mistreat grace as a means to do what you want. Like Jude wrote in v. 4, grace is not a matter of sensuality. It does not give us license to ignore Christ Jesus, our Master. Rather you will find yourself wanting to express your gratitude to God and serve Him out of that thanksgiving.

Enjoy God's grace - by living for Him!

Common Sens...uality (Part 2 of 3)

In Part 1, the idea of sensuality was introduced, noting that Jude was writing to believers to contend for their faith because of the false teachings to abuse the grace of God (v. 4). Jude then provided a series of examples for his readers.

The first of these examples was the Israelites who were saved out of Egypt (Jude 5). Although this group of people were saved, the text says that some were destroyed because they did not truly believe. They were offered God's grace (salvation from the oppression of slavery in Egypt), but either complained of their freedom (desiring to return to Egypt) or continually desired more despite all they had been given.

The second example regards the angels (v. 6).  The angels all began with God, yet like the Israelites, some destroyed. Their destruction was the result of rebellion. Specifically, theirs was rebellion against God, but also their mixing with the human race as described in Genesis 6 (in some way that I can never understand).

The third example of this triad involved the cities of Sodom & Gomorrah (v. 7). Unlike the previous examples were some were destroyed. In this instance on a handful were saved. Sodom and Gomorrah were destroyed because of the sensuality (Genesis 19), their pride, and their lack of concern for the poor (Ezekiel 16). But even those were saved (Lot and his daughters) could not overcome the temptation of sensual pleasures that were so prevalent in the towns recently destroyed...as each of his daughters took a turn sexually with their drunken father to carry on the family name.

In verse 8, Jude ties these examples of the past with his present day opponents saying that the people of his day rely on dreams for their divine inspiration. But more than inspiration, these dreams are a means to justify their lifestyle. This lifestyle:

• defile the flesh (their sexual pleasures)
• reject authority (specifically the authority of God - like the end of v. 4)
• blaspheme the glorious ones (both good and evil angels)

While it is true that these acts may represent various aspects of sensuality, the Christian must take our queue from v. 9 - meaning don't condemn, but rather to leave it to God. Michael, and archangel of God, would not rebuke an evil angel (the devil) directly, realizing it is for God to do. Jesus commanded that we make disciples by teaching others to observe all that He commanded, not by merely condemning others for wrong-doing. The reality is that none of us, apart from God, understands the full picture. We are to correct, to speak truth, and to show an example - but it is all to be done in love, and in the realization that the authority belongs to God.

Jude continues his letter with a similar stream of thought. Jude says that people blaspheme what they do not understand – living instinctively, like unreasoning animals (v. 10). This thought parallels Paul's thoughts in the last half of Romans 1. Jude then provides another set of examples which tie into this:

The first example is Cain. Cain's offering was not accepted by God. Yet God did not condemn Cain. In fact, God told Cain he would be accepted if he did well (Genesis 4.7). But Cain chose wickedness over goodness. Even when Cain heard from God Himself, Cain did not repent, instead he killed his brother.

The second example is that of Balaam. (Numbers 22-24). When reading this account, one might think Balaam is an honorable prophet - speaking good of God and His people. And, indeed, the blessing Balaam delivers is for Israel (not against, as those who hired him wanted). However, if Balaam was a good prophet, then why would the donkey have needed to stop? Balaam was a prophet, but mainly for profit! In the end, he met his doom, and the New Testament speaks ill of Balaam in multiple places.

The final example from this section is that of Korah (Numbers 16). Korah may not have heard directly from God, but he did hear from God's chosen leaders - Moses and Aaron. Korah, and his clan, were priests who defied the authority of God, rejecting God and like Balaam met their demise soon afterward.

The problem, as Jude relates, is that false teachers are not always easy to spot. Like Balaam and Korah, such teachers are in our midst, but are hidden like reefs under water that wreck ships coming in and out of port (hidden reers at your feast - v. 12. Such people eat shameless at the love feasts though love is nowhere to be found in their hearts. They feed only themselves (see Ezekiel 34 for a picture of how God views "shepherds").

Jude concludes this section by stating these individuals are like:

• clouds without water.
• trees without fruit.
• waves of the sea that leave a foamy residue behind.
• stars without light.

In Part 3, we will discover how Jude suggests to deal with such people.

Common Sens..uality (Part 1 of 3)

A lot of debate has occurred last week regarding a kiss by an NFL hopeful Michael Sam kissing his boyfriend after he was drafted last Saturday. Some have been outraged. Some of those outraged have been silenced. Others are celebrating and welcoming in a more accepting culture.

But understand, a kiss between two men (or two women) is not the issue. Perhaps the issue is how pervasive sex has become in our culture. Of course, it must be understood that God ordained sex. Sexual relations between a man and woman can be a beautiful representation of the love that a couple has for one another. In fact, within this context, realize the first command in the Bible specific to humanity is to be fruitful and multiply. That is impossible without sexual activity. So, in a real sense, the first command God gave was to engage in sexual activity. Last week, we celebrated Mother's Day. Next month, we will celebrate Father's Day. Now I don't want to be crass, but understand a person cannot naturally become a mother or a father without sex.

But as pervasive as sex is, we can actually dig even a little deeper and see sensuality as the issue. Sensuality is being preoccupied with the gratification of the senses. This has to do with all of the senses. It has to do with being pleased or aroused by the senses. We don't often think of it this way, but steak and potatoes can be sensual. Again, God gave us our senses, and they allow us to enjoy life. When our senses are dulled, life is not always so pleasant. Consider lack of hearing, loss of eyesight, numbness, etc. Again, the issue isn't with finding pleasure in our senses it is being PREOCCUPIED – as the definition I just gave stated.

And, in our culture today, there is a great deal of preoccupation with gratifying the senses – and a large part of that is through sexual pleasure. And the boldness with which this is expressed continues to expand. Yet, as bad as some consider our culture today, we have to realize that we do not have a monopoly on sensuality. The Bible is filled with examples such as Tamar's deception of Judah, David's lust of Bathsheba, the idea of temple prostitutes, etc. In fact, in many ways, our culture isn't nearly as bad as previous cultures. Granted, the scope has changed because of television, magazines, romance novels, the internet, etc. But the nature of sensuality that is, has also already been.

Jesus' brother, Jude, wrote his letter about overcoming false teachings, but especially related to the sensual activities of his day. In fact, if a few of the examples were changed, such a writing could show up in the editorial page of a newspaper today and people might think it had just been written. In verse 3, Jude indicates his original purpose was to write about their salvation. But the issue of contending for their faith was more important. Why? Verse 4 says that people have come in and perverted the grace of God into nothing more than sensuality, denying Christ.  The idea is that God wants us to find pleasure, so let's seek all the pleasure we can. There is a fine line here. One of the most prominent pastors of our day is John Piper. Piper speaks of Christian hedonism. His thought is that we should have our pleasure in God. He does not mean this in a bad way, and I think he is right, but it does run right to the edge of overstepping our bounds. It is as Paul wrote in Romans 6, “Shall we go on sinning so that grace abounds. Absolutely not.” The point is that grace frees us not just from our sin, but from seeking the pleasure that comes from it. Grace frees us to enjoy God for who He really is.

Next Jude provides some examples of those who have taken advantage of God's grace in the past. These examples will be explored in Part 2.

What Will Be Said of Us

The letter called 3 John was written to an individual arguably about the same time that 2 John was written to the church. While 2 John was general in nature, 3 John specifically mentions three individuals. Two of the individuals were commended by John, but the other was not.

Demetrius

Working the text in reverse, the the first person mentioned is Demetrius. Verse 12 says he received a good testimony from everyone. John adds his endorsement as well. While there is little information as to who Demetrius really was, it is likely he carried this letter to Gaius. In verse 11, Gaius is exhorted not to imitate evil, but to imitate good. To help Gaius, John sent Demetrius to provide an example, as well as encouragement, to continue to walk in the truth.

Diotrophes

John's exhortation for Gaius to imitate good in verse 11 comes immediately after John provides a warning against Diotrophes. Diotrophes was one who put himself first, not recognizing John's authority. He talks wickedness about John. This warrants a reminder that John was one of the Sons of Thunder. While spending three years with Christ, and decades of transformation had followed, such a challenge against John could not have made him happy.

But the biggest issue was more than the challenge against John. Diotrophes was charged with not welcoming the brothers (followers of Jesus who came to the church). But not only did he not welcome them, he prevented others from welcoming them, tried to kick people out of the church who did welcome the brothers. In 2 John, John wrote not to welcome false teachers, but Diotrophes was not welcoming true believers.

This is why John is telling Gaius not to imitate Diotrophes. This man is not out to help the church, but to help himself. He is not trying to build God's Kingdom, but his own. And anyone who gets in his way will be trampled. Notice in verse 9 John says Diotrophes.– he wants to be first – the word here really drives at preeminence. This isn't about being first in the church, this is (in a sense) about being the reason for the church. Colossians 1.18 says that Christ is preeminent. But Diotrophes wants to be. He wants to usurp Christ's place in the church! (Consider Christ's invitation in Matthew 11:  All who are weary, Come. And Jesus command is, Follow Me....Diotrophes sends a very different message. If you want to follow Christ, get out of “my” church.)

There are several theories as to what the issue between Diotrophes and the elder (John) were, but plainly, there was substantial disagreement and Diotrophes had an arrogance about it.

So, John wrote that Gaius should not imitate Diotrophes, but he should imitate Demetrius. Working our way back to the earlier portions of the letter, what can we learn about Gaius?

Gaius

Gaius was called beloved (dear friend) in verses 1, 2, and 5. In verse 3, he is walking in the truth. He believed well. He lived what he believed. Verse 5 says that he was hospitable to the strangers (missionaries). Gaius may not have known these people, but knew they were from John, so he received them. In fact, it was these “strangers” who took the word back to John as they testified before the church (v6).

One thing we can conclude from these statements is that Gaius had a good soul. This is good because John makes his prayer in verse 2 tied to Gaius' physical health. John's prayer was that Gaius physical well-being would be like his spiritual well-being. We don't know what may have been wrong with Gaius, but one possibility (and this is a bit speculative), is that his ailments might have come at the hand of Diotrophes, because Gaius was one that welcomed these brothers in.

You and I

Of course, our names are not in Scripture, but people say good and bad things about us. Some things will be true (both good and bad). Sometimes people will say good things about us, even though we know they are untrue. But we don't want them to know the truth. Sometimes, people will say bad things about us that are untrue as well. But how do we respond?

Given the text of 3 John (and 2 John), this is about protecting the truth, and God's place in the church. As such, we are to seek unity – amongst ourselves, and among those who believe. We must stand together to guard the truth, and stand strong defending it even from those in the church who wish to refute it.

But what would be said of you?  Well, frankly, a part of the equation is who is doing the talking.

What if it's your closest family?
What if it's your boss, or coworker?
What if it's your “online” friends?

What if it's your biggest enemy? You know, the one who speaks badly about you to everybody.

The one who reminded your best friend, “Do you remember when ______ did that to you? That was so cruel! It's time to get even.”

But more importantly, imagine what this same enemy tells God.
”God how could You love that person? God, that person is such a sinner. He deserves death. She deserves hell. Yeah, God, send them all to hell."

Of course your greatest enemy isn't a person. It is Satan. And this enemy is definitely real. But...who else might say something about you. Well, if you have received the gift of salvation made possible through the blood of Jesus, then...

What if it's your Savior? “Father, forgive them for they know what they do. That is why I died for him/her.”

We may not be able to control what others say about us (our reputation). But we can control what is true about us (our character). The chances that someone reads a few lines about my life or yours in 2000 years is pretty slim. But the chances that our character will be known throughout eternity is definite. Why because it is ultimately Christ's character that we take upon ourselves...or not.

Our reputation is important, but it is as fleeting as other people's opinions. And, if we know anything today, it is that people's opinion's can change with the drop of a hat. But God looks at the heart. He looks at who we really are. After all, He made us. He knows us better than we know ourselves. And while that is scary at times, it is also a blessing, because, too often, we begin to measure ourselves by what others think, instead of what God knows.

We might not know exactly what will be said of us. But we can strive, by the grace of God to be people like Gaius and Demetrius. We can do so by being people of integrity, control our actions, guard our character, and encourage others to do so as well. As we do, we honor God, and that is something for which it is worth being known.

Walk in the Truth

2 John is one of two "postcard epistles" (3 John is the other). These are the two shortest books in the New Testament. But just as the receipt of a postcard means someone is thinking of you (and remembered your address while traveling), a postcard from John meant he was thinking of the church to which he wrote.

Well, this week and next, we are going to look at these two “postcard epistles”, beginning with 2 John.

Overall, 2 John has a few key terms that repeat many times. He mentions truth five times, love and commandment four times each, and teaching and children three times each. He commends the church for walking in the truth in v. 4 and gives a couple of warnings in v. 8 and then v. 10.

Although John was an apostle and could have demanded the church to follow, he opens the letter with a more endearing term instead. The word "elder" does mean an aged or older man (especially). But biblically, this term means a leader of the church, and according to 1 Peter 5.3, should set an example to the flock.

The letter is addressed to the "elect lady". This designation is almost certainly a reference to a local church, not an individual woman. Interestingly, the Greek word for lady is "kuria" which is the feminine form of the word "kurios" which mean Lord. Is this possibly John pointing to the lady being the bride of Christ?

After passing a triple blessing (grace, mercy, and peace), he gives a commendation for their walking in the truth. It must be noted that to walk in the truth, one must know the truth. And then, John wrote they should love others. It is not enough to know...we must also show!

Two warnings soon follow. Verse 8 says to "watch yourselves". Watch out! John mentions the deceivers in v. 7, and in v. 9 he says these deceivers are not abiding in Christ's teachings - which is to love one another. Jesus gave this "new command" in John 13.34. It is ok for Jesus to give new commands. It is not for us. Perhaps new commands are made because people are unwilling, and certainly unable, to follow all that Jesus commanded. This is the very reason we need God's grace.

The second warning is not to receive these people who are teaching falsely. Most people like to have their ears tickled, but the reality is that most ear tickling is due to half-truths or worse. But welcoming such teaching destroys the church over time, if not immediately.

What should we take from this letter?

Well, like the original recipients, we must walk in the truth. We must love one another. The we, is each of us individually, and then collectively. The overarching command of Jesus is, "Follow me."

Where is Jesus asking you to follow? Consider your life today...consider it a year from now. Where do you want to be in your relationship with Him? More importantly, where does He want you to be in your relationship with Him?

Make a commitment to walk with Him in truth (Jesus is the truth - John 14.6), and see where He leads you. It may not be easy. It may not always be fun. But it will definitely be worth it?

More Than Moved

Our revival theme was (is?) to be more than moved. The music group, "No Other Name" sings a song with this title (originally written by Michael Boggs (originally of FFH). The song challenges us to basically live out the idea that James, the brother of Jesus, espouses - to be doers of the Word, not hearers only (James 1.22).

We often hear things but don't act on them. Many times that can be good, but when God speaks (through His Word), we are not to be passive in our response - but rather are to be active in living out what God intends for our lives. Imagine James...He often heard Jesus talk (certainly while growing up, but likely as an adult too), but he didn't believe - and therefore, He didn't act. But something touched Him (perhaps the resurrection of His dead brother!) and his life changed. Now, James was the one telling others that if God says something it is worthy of paying attention.

The book of James is so rich in how to live our lives. Some have called it the Proverbs of the New Testament. Five short chapters do pack a lot of wisdom - and a lot of memorable verses, even if used out of context. But a book so full of wisdom should indeed be worthy of our attention. And in order to act on any of the principles in James (or any other book) must start with being doers, not hearers.

Very simply, a critical component of James message is that we should not be deceived. We should not think our faith is authentic if we do not have works ( James 2 - from salvation, nor for salvation). We should not be deceived that God tempts us (James 1). We should not be deceived about the importance of our life (James 2 and James 4). But we should not be deceived that hearing is enough...we must also do. 

So, briefly,

Be doers of the Word... (James 1.22)

In the verse just before this, James wrote that we should receive the implanted word. In fact, v. 22 begins with the word BUT.

James is saying that the Word has been given. It has been implanted. What will you do? Receive it? Reject it? And if you receive it, will you act upon it.

This reminds me a bit of the parable of the four soils. The seed (the Word) was scattered among all types of soils, but only where it was absorbed into the ground (implanted) did anything get produced.

Yet, some of what grew did not take root. It grew quickly, but without rooting itself b/c of the rocks.

Other seeds grew, but eventually were choked off by weeds (the concerns of the world).

Only the seeds that took root, and were properly maintained bore fruit long term.

And bearing fruit is a part of what James is saying we are to do by being doers of the Word. Faith w/o works is dead. Maybe it didn't take root. Maybe the world choked out the faith. Either way, deception came into play, which is what v. 22 guards against.

...not hearers only,...

It is so interesting here that James talks about hearing and immediately shifts the focus to the eyes. Honestly, I have no idea why he does this (maybe there is some hidden meaning that we will never know), but after mentioning hearing, he talks about sight (and remains here awhile).

James mention of mirrors here is more than about the outer appearance. In this context, and often in the ancient world, mirrors were used to represent the idea of character. Peering into a mirror wasn't just a reflection of what is on the outside, but what is on the inside. (God looks at the heart!) That is what James refers to here. He compares someone looking at the mirror to someone who reads, or hears the Word of God, realizes what it is working towards, and then walks away from it, forgetting the promise it holds. Forgetting the promise of wisdom, of hope, of joy.

Go back to v. 19. - Being quick to hear. The word picture James is painting here is not just about sound waves passing across your eardrums. It is the incorporation into your life that God is looking at here. And notice the promise. Acting on what He reveals to us in His Word means we will be blessed, which I believe takes us back to 1.12 and the blessing of the Crown of Life.

Think of it this way. God does what He says. His promises to Abraham, Isaac, Jacob. His promise to Moses. Etc. And if God does what He says, He wants us to do what He says too.

When we don't, we deceive not only others, but we also deceive ourselves.

...deceiving yourselves.

Again, look at the verses just before v. 22. In v. 16, James has just told his readers not to be deceived – DO NOT BE DECEIVED.

He went on to say that every good and perfect gift is from above.

Then, in v. 21 he stated, that because the Word has been implanted, we should not be deceived by thinking God doesn't want fruit.

So, logically, it would go like this... Do not be deceived BY OTHERS that God is tempting you.

God gives good and perfect gifts.
One perfect gift God has given you is His Word – implanted in you.

Do not be deceived – He wants fruit from this implanting.
And just for good measure: If you think you are religious, but can't tame your tongue (slow to speak), you are deceived.

The point of this is not just to show what true religion is, but to show what true religion isn't. True religion isn't about deception – by others or by ourselves. Jesus said, I am the Way, the TRUTH, and the Life. John 17.17 says to sanctify them by your Word. Your Word is TRUTH.

Well, the truth of our faith (or true religion in the parlance of James) requires us to do something. God has invested in us. We have heard truth, now we must act on it.

Being fruitful requires us to do something. Be not hearers only. DO SOMETHING!

Again, this is not to earn salvation, but because of it. It is because we have received the word, and wisdom, and every gift God has given us (all from earlier in Chap 1).

So, don't deceive yourselves by thinking that I am good because I come to church. Because I sing. Because I give money (although all those things requires us to do something). But in the context of James words, will you do something with what you have heard today? Or last week? Or during the revival services? Etc.

Notice the bold and underlined words above: Be Not Deceiving (or Deceived). 

In helping each of us to not be deceived and to be a doer of the Word this week (but do it every week), consider the following:

• Do one thing for God this week – using a skill or talent He has given you.
• Do one thing for God this week – because of a passion/interest He has given you.
• Do one thing for God this week – relying on the Spirit and the gift He has given you.

But whatever you do, be a DOER, not a hearer only. And whatever you do, do it in love!

Tasting Death

Continuing our JOURNEY through the books of the Bible brings us to Hebrews. There is so many possibilities to discuss the glory of God in Hebrews, but Chapter 2 is the choice today. In this chapter, we are told that Jesus tasted death. What does this mean? If we consider the idea of tasting food, there could be two primary thoughts:

• Jesus took a small (brief) bite (and maybe spit it out)
• Jesus ate it all

Often when we talk of taking a taste of something, we mean putting a very small amount of something in our mouths to test if we may, or may not like a certain bit of food or drink. But the word used in Hebrews 2.9 (& John 8.52) is the Greek word geusetai which means to fully taste. In other words, Jesus fully tasted death...so we could avoid it.

In tasting death for us, the text (Hebrews 2.9-17), gives us a few specific things Jesus accomplished.

• Jesus shared in our suffering (v9)
• Jesus served as our high priest (v17) 
• Jesus satisfied God's wrath. (v10-17)

In sharing in our suffering, Jesus, as a human, was tempted in every way (Hebrews 4.15).

In becoming our high priest, Jesus became like us, became merciful, and became faithful (Hebrews 2.17).

In satisfying God's wrath, our sins were not only removed (expiation), but full satisfaction (propitiation) was realized. (vv. 10-17).

Consider what Jesus truly did! Jesus, as our King took our place. He tasted death - so we wouldn't have to.

Throughout history, many people have served as an assayer. An assayer is someone who serves a king (or leader) by tasting any food for poison. If the assayer eats it and dies, then the king will not eat it.

But our King, because of His love for us, tasted death so we wouldn't have to.

An assayer tasted so a King might not die. Our King died so we wouldn't have to.

What a King! What a Savior! Thank you, Lord!

Philemon - Uselessful

Paul's letter to Philemon is short, but has a great message about relationships. The letter centers around three individuals:

• Paul (a prisoner for Christ)
• Philemon (a slave owner)
• Onesimus (a slave)

Onesimus may have once had value to his owner, but verse 11 says that Philemon now considered Onesimus worthless. The irony is that Onesimus means useless or beneficial. So Paul was writing to his friend (and one whom he had led to Christ - v. 19) that Onesimus was now useful.

Another key aspect from this letter is the number of financial terms used. Obviously, Philemon was someone who had some financial savvy, and Paul wrote with that insight in mind. There are about twenty financial terms used in this short letter. Again, the word Onesimus means useful (i.e. profitable), but just looking at vv. 17-20 we find several terms such as receive, wronged (cheated/stolen), owes, charge, account, repay, owing, owe, benefit (profit).

Again, this goes back to the nature of relationships. There are three relationships that need a bit of focus here. The relationship with ourselves, with others, with God.

The reality is you are not worthy any more or any less than you were yesterday, or than you will be tomorrow. Every human has worth. Everyone human has value. Thankfully, God knew that and sent His Son to die for you and me. Nothing we have done or could do can change the fact that Jesus needed to die for us. He did so because we have value - regardless of whether we see it or others realize it.

Others often cast us aside as useless (like Philemon did to Onesimus) for any number of reasons. Because of this we often devalue ourselves as well. Too many people today derive their value based upon what others think or say about them. It is easy to do. Yet, ultimately it doesn't matter what others think, it only matters what God thinks. Don't misunderstand. This does not provide us freedom to ignore others or rudely interact with others. On the contrary, because what God thinks matters, and because we are told to love our neighbor as ourselves, we must treat others with dignity and respect - valuing them - to fulfill God's command. However, the actions of others should not influence our personal value. Indeed, people wanted to make Jesus the king one day and five days later had him killed. But Jesus, finding His value in God (and as God), knew He would be King later.

Finally, when others project our value, the entirety of our story is not considered. No one knows our complete past, or even our present, because our present is influenced by our pasts. We do not know the details, but v. 11 clearly says that Onesimus is now useful, both to Philemon as well as to Paul. But would Philemon give him the chance? Paul said he was praying for Philemon to be effective (useful) by understanding "every good thing that is in us" (v. 6). Onesimus obviously had value, and while it may have been hidden, or repressed, Paul dug until he found it. Philemon gave up, and perhaps caused the once useful man, to now be considered useless.

The point for us is that because God has made us - and made us unique - our value is determined by Him. He did not make us the same so we are not to compare what we are (or aren't) doing compared with others - but compared with His expectations on our individual lives. And even though each of us falls woefully short of His perfect plan for ourselves, our value before our Almighty God does not change. In fact, our value to Him is proven in our failures - He died for us!

Therefore we pursue to have healthy relationships with others because God grants us the opportunity to have a healthy relationship with Him. He made the offer. It is our choice to accept, to receive, to believe, and to follow. The fact that God considers us useful even when others (or even we, ourselves) don't is truly remarkable. The question then is how do you respond?

Will you prove yourself useful, or waste the opportunity that God has provided through the blood of Jesus?

Or, if you have already made that leap of faith then,

What can you do to build up others, to mend a damaged relationship, or perhaps even receiving back someone you have cast out?

Of, if you have been the one cast out then,

What can you do to forgive those that have hurt you and begin to repair any relationships that need repair?

Our Blessed Hope

People put their hope in a lot of things. Unfortunately, the understanding of the word "hope" in our culture today represents the idea of a wish. "I hope I get to __________." "I hope __________ wins the game." "I hope...I hope...I hope."

But biblically, the idea of hope is something that is certain. It is not a verb, it is a noun. And in Titus, chapter 2, it is more than just any hope, it is our blessed hope. This hope is something for which we are to wait. This hope is something which should impact our lives. This hope is the return of Jesus - "the appearing of the glory of our great God and Savior Jesus Christ. (v. 13).

The hope of this passage is truly found in Jesus and His future appearance. But v. 11 says that God's grace has appeared. It has appeared for all people (v. 11), for all lawlessness (v. 14). What does this mean? Jesus work on the cross was for all people covering all sin for all time. It was not cheap (costing Jesus His life). Thus the cost was paid in full. He redeemed us that we might serve Him zealously (v. 14).

Paul says that this grace trains us to lead our lives for Him. It is not automatic, it requires diligence. It teaches us to live self-controlled (with discipline) and enable us to live godly lives as we wait. And indeed, we are to wait. But we are not to be idle while we wait. We are to be in training while we wait. We are to become more godly while we wait.

And it is all possible by the grace of God.

And it is all for the glory of God.

Our hope is from a grace that has appeared (v. 11), and for a glory that will appear (v. 13). It is the true hope of all who truly believe. This grace, and the hope that comes with it, is available to all. Yet, not everyone has it. Why? Perhaps it is because they have not truly experienced His grace.

Each of us must ask where our hope lies. Is it in Jesus? Or do we place our hope in something less?

Do we place our hope in something certain? Or do we have "wishes" in the questionable?

Paul called the hope of Christ's return "our blessed hope". I am still learning to keep my hope purely in Christ. But by His grace, I am getting closer. By His grace, you can too.