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Thread: Article: James Exposed

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    Re: Article: James Exposed

    1Co 12:4 Now there are diversities of gifts, but the same Spirit.
    1Co 12:5 And there are differences of administrations, but the same Lord.
    1Co 12:6 And there are diversities of operations, but it is the same God which worketh all in all.
    1Co 12:7 But the manifestation of the Spirit is given to every man to profit withal.
    1Co 12:8 For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit;
    1Co 12:9 To another faith by the same Spirit; to another the gifts of healing by the same Spirit;
    1Co 12:10 To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues:
    1Co 12:11 But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.

    Abel was wise; Rahab was knowledgable; Abraham was discerning....

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    Re: Article: James Exposed

    Quote Originally Posted by Robert R. Higby View Post
    Where is the 'friend of God' quote in the Old Testament?

    James is teaching "how" a man is justified (declared righteous) by works of faith.

    This can be spun any and every way. Works are works; the book called James is referring to SPECIFIC DEEDS as assurance of justification. It doesn't matter whether these deeds are called works of law or works of faith. If assurance is based on a certain level of performance of specific deeds which evidence love, grace is no more grace. There is no way to measure whether enough works of faith have been performed.

    HAVE YOU DONE YOUR WORKS OF FAITH SINCE YOU BELIEVED, ENOUGH TO BE ASSURED THAT YOU ARE SAVED?
    I couldn't resist, RESISTANCE IS FUTILE!

    Right again Bob!

    If one reads the book of James carefully, he/she will find many notions of "social justice", "the poor", "the sick", which MUST indicate, if we are to lend meaning to these words that James is all concerned about WORKS OF CHARITY; if we continue to read it carefully, on chapter 2 all the way up to verse 13, James quotes the Law. Then he begins his argument. We must conclude that on verses previous to verse 14 and so forth, he is laying a foundation for his argument about faith and works.

    I'd suggest that anyone who studies James, as all should, look for what the Roman Catholic scholars say about chapter 2. If the Roman Catholics ever got anything right, that's it! Except that it is bad doctrine and it does not harmonize with the teachings of Paul.

    Brother Abraham:
    I was going to discuss the scriptures you gave one by one, but I could not do that without bringing up another thread of discussions where I was vilified when I (we) maintained that certain things in the Gospels were not fully revealed yet until the full revelation received by Paul. Then those scriptures can be understood and harmonized and they do not conflict with Paul and cannot be used to backup what James teaches on chapter 2. I hope you can agree with me that Jesus Himself said that there were many things He wanted to tell His disciples but they could not have endured at that time (and such things could not be His death and the manner of His death because He has already told them about it). So, Jesus left a few things un-revealed by a Sovereign act.
    Anyway, since I don't want to bring up that painful discussion again, I would just suggest to you that you consider that texts about WORKS, such as "receive, believe (as an act of the will), be good to your brother" etc. cannot be used to harmonize James chapter 2. Note that Jesus told a rich young ruler that in order to enter the kingdom of God, he had to sell everything he had, give it to the poor and then follow him. Was Jesus teaching that one must abandon his riches (always), be charitable (always) and then follow him, as a complete three step to enter the kingdom prescription? We need to understand these texts under the light of the revelations of Paul. My point, I repeat is, these scriptures do not harmonize neither can be used to justify or harmonize with James' doctrine.

    That's all I have to say in this thread.
    Grace Ambassador
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  3. #43
    Abraham Juliot
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    if we continue to read it carefully, on chapter 2 all the way up to verse 13, James quotes the Law. Then he begins his argument. We must conclude that on verses previous to verse 14 and so forth, he is laying a foundation for his argument about faith and works.
    The subject does not change in that James is dealing with vain talkers who profess to know God and deny him by their works. James is teaching the law to bring the knowledge of their sin. However, the subject does change in that first James expounds on the Law and then He expounds on the true nature of faith (namely that it is no devilish dead faith as these false professors had). But, throughout the chapter James is using the law to expose false gospel doctrine.

    "But we know that the law is good, if a man use it lawfully; Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine; According to the glorious gospel of the blessed God, which was committed to my trust." [1 Timothy 1:8-11]

    ...certain things in the Gospels were not fully revealed yet until the full revelation received by Paul. Then those scriptures can be understood and harmonized and they do not conflict with Paul and cannot be used to backup what James teaches on chapter 2. I hope you can agree with me that Jesus Himself said that there were many things He wanted to tell His disciples but they could not have endured at that time
    [bolding added]



    Can anyone here expound on the meaning of these scriptures?

    1. What is your understanding of Matthew 6 in light of justification (the forgiveness of sins)? Can you address verse 14-15 in light of the surrounding context?

    "After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name... And forgive us our debts, as we forgive our debtors... For if ye forgive men their trespasses, your heavenly Father will also forgive you. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses... Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?... Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?" [Matthew 6:9, 12, 14-15, 26, 30]

    2. Who are the people that "believed" in these verses?

    "They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away." [Luke 8:13] "Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did. But Jesus did not commit himself unto them, because he knew all men, And needed not that any should testify of man: for he knew what was in man." [John 2:23-25]

  4. #44
    Abraham Juliot
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    Note that the "it" being discussed is FAITH not works. What is the "gift" that God testified to? FAITH, not works.
    "gifts" may also be translated "offering" or "this offering" as there is an article before the word. I'm not sure yet as to if it properly translated plural in the KJV, but it appears to be in direct relation to the subject which is not merely Abel's faith, but what he did by faith (namely his offering).

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    Re: Article: James Exposed

    Quote Originally Posted by Abraham Juliot View Post
    The subject does not change in that James is dealing with vain talkers who profess to know God and deny him by their works. James is teaching the law to bring the knowledge of their sin. However, the subject does change in that first James expounds on the Law and then He expounds on the true nature of faith (namely that it is no devilish dead faith as these false professors had). But, throughout the chapter James is using the law to expose false gospel doctrine.

    "But we know that the law is good, if a man use it lawfully; Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine; According to the glorious gospel of the blessed God, which was committed to my trust." [1 Timothy 1:8-11]

    [bolding added]



    Can anyone here expound on the meaning of these scriptures?

    1. What is your understanding of Matthew 6 in light of justification (the forgiveness of sins)? Can you address verse 14-15 in light of the surrounding context?

    "After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name... And forgive us our debts, as we forgive our debtors... For if ye forgive men their trespasses, your heavenly Father will also forgive you. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses... Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?... Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?" [Matthew 6:9, 12, 14-15, 26, 30]

    2. Who are the people that "believed" in these verses?

    "They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away." [Luke 8:13] "Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did. But Jesus did not commit himself unto them, because he knew all men, And needed not that any should testify of man: for he knew what was in man." [John 2:23-25]
    Quote Originally Posted by Abraham Juliot View Post
    The subject does not change in that James is dealing with vain talkers who profess to know God and deny him by their works. James is teaching the law to bring the knowledge of their sin. However, the subject does change in that first James expounds on the Law and then He expounds on the true nature of faith (namely that it is no devilish dead faith as these false professors had). But, throughout the chapter James is using the law to expose false gospel doctrine.

    "But we know that the law is good, if a man use it lawfully; Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine; According to the glorious gospel of the blessed God, which was committed to my trust." [1 Timothy 1:8-11]

    [bolding added]



    Can anyone here expound on the meaning of these scriptures?

    1. What is your understanding of Matthew 6 in light of justification (the forgiveness of sins)? Can you address verse 14-15 in light of the surrounding context?

    "After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name... And forgive us our debts, as we forgive our debtors... For if ye forgive men their trespasses, your heavenly Father will also forgive you. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses... Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?... Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?" [Matthew 6:9, 12, 14-15, 26, 30]

    2. Who are the people that "believed" in these verses?

    "They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away." [Luke 8:13] "Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did. But Jesus did not commit himself unto them, because he knew all men, And needed not that any should testify of man: for he knew what was in man." [John 2:23-25]
    Dear Brother Abraham:

    No one can deny at prima fascia analysis that James is talking about "false" professors. We can't use what he "rightfully" proposes to broaden the logic of his argument and support an incorrect proposition that "faith justifies along, or WITH the addition of works". If I say: "it is raining" and it is and then I say "I need an umbrella" I am correct in both propositions, but if I say "it is raining, and it is and I say, I will never leave home again because I don't want to get wet" then I am using a right proposition to enforce an incorrect one because it is unreasonable to decide not to "ever leave home again" because it is raining. The REASONABLE concern James had with false professors CANNOT justify his unreasonable contention that these false professors has to be justified both by faith and works. As a matter of fact, a "false profession of faith" is something that is hard to determine if it is left by man to decide what it really means it will vary from one group to the other, and nowhere in the N.T. this issue appears using "works" as a justifying agent.

    The context of the scriptures that you propose are really in context of "works", but Paul explains in many scriptures where the "ability" to practice such works come from. Even in terms of apostolic obedience Paul says to a group: Work your salvation with fear and trembling... then three verses later he says... God will work in you to do and to will... So, EVEN when we think it is our doing, it is God's doing, something that James seems to ignore in his text. There are a lot more problems with James' writings which people do gymnastics to explain into the Bible by "exegeting" into the Bible. You just have to read the James thread completely where, if my posts were preserved there and if I can remember I list some of these scriptures.

    I promised that I would not say anything else and I intend to fulfill this promise.

    I keep having to post and editing multiple times because the software tells me that I don't have permission to execute "this action" and logs me off.

    Blessings!
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    Re: Article: James Exposed

    The issue of forgiveness to be forgiven and many other scriptures with the word "believe" appear when we discuss the book of James chap 2. This brings me a concern and I would like to ask a few rhetorical and GENERAL questions:

    Does anyone here believes that they are saved and forgiven because they forgave anyone?
    Does anyone here believes that one's belief as an act of one's will is the AGENT of one's Salvation?
    Does anyone here believe that they are justified either before man and/or God because they reject and shun social discrimination and practice charity?

    If yes, why aren't Muslims who practice such things saved as well?
    If yes what is the value of Christ's work in view of the necessity of "forgiving others, believing as an act of one's will, and being open to all social classes and being charitable? Which has more value, less value or do they have equal added value?

    If no, and we believe that faith as the ability believe is a gift from God (as Paul reveals) to the elect,and they are forgiven because of God's sole act of election (as Paul reveals) and their ability to forgive is also a gift from God, since we will NEVER be able to be perfect, (although we are PERFECTED-as Paul reveals) and good works a result of regeneration and not the reason for it (as Paul reveals), why then there is a problem when anyone, including a few in this Forum, dispute the proposition on James 2:14?

    If the answer is, as I often hear: "because James speaks of "justification before man" and not "saving justification", then I have the right to presume where the answer to these questions are...
    Grace Ambassador
    A pitiful servant of God; a pitbull guardian of the message of Grace

    My pledge to other members:
    A soft answer turneth away wrath: but grievous words stir up anger. Prov 15:1
    A word fitly spoken is like apples of gold in pictures of silver - Prov. 25:11

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    Re: Article: James Exposed

    There are some very important observations due here about the nature of the New Testament scriptures:

    1. If we think that every Greek word has the exact same meaning everywhere it is used in the NT, this will lead us to false interpretation every time. Pisteuo (belief, faith) is no exception to this rule. In actual fact, the exceptional use of pisteuo is one of the MOST RARE of any NT word family. The fact that men can cite a very few exceptional uses is only evidence of its overwhelming and consistent meaning in all of the New Testament.

    2. I do not believe that anyone can cite Pauline scriptures where pisteuo means anything other than the faith which evidences salvation. If someone can find 1 in 100, good for you! It will only show that the 1 is an exceptional use. Paul has ABSOLUTELY NO CONCEPT OF A DEAD FAITH IN CHRIST! To him, the fact that belief in the true gospel has been created by God in a soul is indisputable evidence that such a soul has passed from death unto life.

    3. Luke 8:13 and John 2:23-25 (there are 1 or 2 others in John) are examples of exceptional use of pisteuo. These passages refer to a belief that is NOT the 'dead faith' of James 2. Rather, it is a genuine belief in CERTAIN realities of gospel truth that does not evidence real salvation. The use of pisteuo in these passages actually does show that the essence of faith or belief as used in the NT is mental assent to truth. Those who assent to certain truths about God (i.e., those who express a reluctant admission that Christ is God but nonetheless have a spirit of rebellion against the broader implications of that fact) possess a non-salvific faith. Almost all uses of faith in the NT refer to salvific faith; there are only a few exceptions that refer to a 'lesser' non-salvific faith.

    4. Hebrews 11 in no manner refers to works as that which validates true faith. The emphasis of the chapter is just the opposite! True faith is that which validates works! Both true believers and the majority of the non-elect perform works that most men will call 'good'. Only a few non-elect are purely evil as judged by the world at large. So what validates the works of men as truly ordained and blessed of God as GOOD? The existence of true faith in those who perform them.

    5. James 2:14-26 talks about a faith DEAD IN AND OF ITSELF that can be validated as genuine and animated to life alive by good deeds! This concept resides NO WHERE in the New Testament scriptures (of course, I do not accept that James is part of the New Testament). The rare and exceptional use of pisteuo in Luke, John, and maybe a few other instances refers to a non-salvific belief that CAN NEVER BE RESURRECTED TO LIFE, NOT to a dead faith that is a candidate for resurrection. The matter is as simple as that.

    --Bob
    I got four things to live by: don't say nothin' that will hurt anybody; don't give advice--no one will take it anyway; don't complain; don't explain. Walter Scott

  8. #48
    Moderator Forester07's Avatar
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    Re: Article: James Exposed

    Quote Originally Posted by Abraham Juliot
    Can anyone here expound on the meaning of these scriptures?

    1. What is your understanding of Matthew 6 in light of justification (the forgiveness of sins)? Can you address verse 14-15 in light of the surrounding context?
    Didn't I do this already? Did you not read it the first time. I shall quote myself

    Quote Originally Posted by Forester07

    The two most important things to look at when interpreting these verses is to identify the context of the passage and the audience.

    1. Context of Matthew 6: In Matthew 6:1-18 the main theme that Jesus is speaking about is the hypocrisy of men and Jesus is exhorting the crowd to not be hypocrites seeking the recognition of men through their good works.

    2. Audience: The unregenerate crowds that followed Jesus and Jesus' Disciples.


    Given this, it is clear that Jesus is not teaching about salvation when He speaks Matthew 6:14-15. This would contridict the gospel of grace completely. Forgiveness of others is not the direct source of God's forgiveness to the elect, Christ's blood is and that is given completely of free grace. The audience Jesus is speaking to is key here. Jesus is preaching to a crowd of unregenerate people (Elect and Reprobate mixed together)and taking them through several points to emphasize their sin and helplessness before God. The crowd being all jewish assumed that they were God's chosen people and were righteous by birthright. Matt 6:1 says, "Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven." Here Jesus is systematically tearing down their misconceptions and points out that they are sinners before God. The people in the crowd were all guilty of everything Jesus is saying in these verses. Look at the phrases in the context of the verses in question.
    • "when you give to the needy, sound no trumpet before you",
    • "For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others."
    • "do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words."
    • "And when you fast, do not look gloomy like the hypocrites, for they disfigure their faces that their fasting may be seen by others."
    • Do not lay up for yourselves treasures on earth,
    Now, look again at the verses in question.

    "For if you forgive others their trespasses, your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses."

    Do the get the point? Matt 6:14-15 is showing the unregenerate jews that they are all sinners before an angry God and are not going to recieved forgiveness or salvation. Jesus is showing the crowd their sins and unrighteousness before God. They are all guilty of everything Jesus is speaking about. The crowd was already guilty of not forgiving others their trespasses. Jesus was pointing this out to the crowd to make clear their hypocrisy. Jesus is tearing away their false righteousness and those of the crowd chosen by God will come to Jesus for their true righteousness and forgiveness.


  9. #49
    Abraham Juliot
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    Re: Article: James Exposed

    Quote Originally Posted by Forester07 View Post
    Didn't I do this already? Did you not read it the first time. I shall quote myself
    Hey James,

    I appreciate the time that you gave in presenting an exposition of Matthew 6, but your conclusion must imply that the law promises forgiveness. I addressed this in the other thread and received no further dialogue on this text.

    Audience: The unregenerate crowds that followed Jesus and Jesus' Disciples.
    focusing on the immediate context. Jesus is teaching his audience to pray to God as their Father and in the verse i brought up he uses the phrase "Your.. Father" twice.

    Forgiveness of others is not the direct source of God's forgiveness to the elect, Christ's blood is and that is given completely of free grace.
    Agreed. Nevertheless the passage is expounding on gospel truths. The Law does not promise forgiveness, so wherever forgiveness is spoken of, it is a promise from the gospel. Jesus could not be trying to show them their helpless to obtain forgiveness by the law, because the law doesn't even promise forgiveness. The Law does not teach that "your Father" will forgive you if you forgive men their trespasses. Neonomians might believe that. (i.e that both law and gospel promise grace).

    God is not the Father of those who shall perish in hell.

    "After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name... And forgive us our debts, as we forgive our debtors... For if ye forgive men their trespasses, your heavenly Father will also forgive you. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses... Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?... Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?" [Matthew 6:9, 12, 14-15, 26, 30]

    1. Who specifically is Jesus directing here? Disciples [see the beginning of chapter 5]
    2. What kind of souls was Jesus speaking to when he said "O ye of little faith"? Clearly, souls who had a measure of faith.
    3. Does the Law of Works direct us to pray to God as our "Father"? No, The children of the flesh who are cursed by the law are not the children of God.
    4. Does the Law of Works direct us to pray "forgive us our debts..."? No, there are no directions or duties in the law to pray in this manner.
    5. Does the Law of works promise forgiveness if we forgive others? No, the Law makes no promises whatsoever of mercy or forgiveness.
    6. What witness does an unforgiving heart obtain from God? An unforgiving heart will not and cannot obtain witness from God that they are forgiven. Therefore, they are left without witness from God that they are forgiven.
    7. What kind of prayers does the forgiving heart pray in this passage? Prayers to God in faith as your Heavenly Father
    8. What witness does a faith-praying-forgiving heart obtain? Witness from God that your sins are forgiven.
    9. From whom does this same heart obtain witness? God, their heavenly Father
    10. Is the forgiving mercy of God dependent on our will to forgive others? No, but we do not obtain witness from God that we are forgiven unless we have a true heart of faith in the mercy of Christ which manifests itself by forgiving others because of the mercy of Christ.

    Let us examine a passage in Luke 7 and we shall see an example of what Matthew 6:14-15 is teaching:

    "And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head. Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet. My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment. Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little. And he said unto her, Thy sins are forgiven." [Luke 7:44-48]

    1. Was this woman's deed a work of the Law or a work of Faith? It was a work of faith, for she came and worshipped Jesus as her Savior by faith.
    2. Does the Law command souls to do what this woman did? No, the Law does not command souls to worship Jesus by faith in His grace (trusting in Him as your Savior).
    3. What witness before Jesus and the men did this woman obtain by faith when she kissed Jesus? "... say unto thee, Her sins, which are many, are forgiven; for she loved much... And he said unto her, Thy sins are forgiven."
    4. From whom did she obtain this? Jesus, not Man
    5. What did Jesus testify to her? Thy sins are forgiven

    "And he said unto her, Thy sins are forgiven. And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also? And he said to the woman, Thy faith hath saved thee; go in peace." [Luke 7:48-50]

    1. What does faith save us from? Living estranged from the joy of the peace of Christ and our blindness to the beauty of His grace that is effectually and eternally for us.
    2. What did Jesus tell the woman to go in? Peace

  10. #50
    Abraham Juliot
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    Re: Article: James Exposed

    2. I do not believe that anyone can cite Pauline scriptures where pisteuo means anything other than the faith which evidences salvation. If someone can find 1 in 100, good for you! It will only show that the 1 is an exceptional use. Paul has ABSOLUTELY NO CONCEPT OF A DEAD FAITH IN CHRIST! To him, the fact that belief in the true gospel has been created by God in a soul is indisputable evidence that such a soul has passed from death unto life.
    Check the greek throughout James 2 and notice that there is an article next to the word "faith". (2 greek words make up one english word in this case). The article can be translated as "this, that, his,... etc." We may understand James to be identifying the difference between a demonic profession of faith (which is dead) and a faith in Christ (which is living). If one misses the article in the greek, they could miss the context of the "faith" which he is referring to.

  11. #51
    Abraham Juliot
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    Re: Article: James Exposed

    the post is below [computer trouble - duplication]

  12. #52
    Abraham Juliot
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    Re: Article: James Exposed

    ...there are only a few exceptions that refer to a 'lesser' non-salvific faith.
    Agreed. But, the fact of the matter is that there is a "non-salvific faith" which is referred to in the greek. The fact that it is there in greek within its context is enough. The quantity of the use of the greek word in this manner cannot not alter the fact that it is used in this manner.

    I believe this non-salvific faith "...is a genuine belief in CERTAIN realities of gospel truth that does not evidence real salvation... [as may be noted in] those who express a reluctant admission that Christ is God but nonetheless have a spirit of rebellion against the broader implications of that fact." I believe we are in close agreement here, unless I have misunderstood you.

    The use of pisteuo in these passages actually does show that the essence of faith or belief as used in the NT is mental assent to truth.
    Agreed. But, what truth does saving faith assent to?

    1. That all the gospel promises are true
    2. That all the gospel promises are true for me personally

    The first is a duty in the law in as much at is a sin to deny this truth when you have heard it. All sin is transgression of the law (1 Jn 3:4). Therefore, all ceasing from sin must be works and duties of the law in as much as the commission of these sins shall be cursed by the law.

    The second is a blessing of grace in as much as it is gift to be chosen in Christ from before the foundation of the world and called by His grace.

  13. #53
    Abraham Juliot
    Guest

    Re: Article: James Exposed

    Hebrews 11 in no manner refers to works as that which validates true faith. The emphasis of the chapter is just the opposite! True faith is that which validates works!
    Works of faith are a manifestation of true faith and only true faith can manifest itself by works of faith.

    Both true believers and the majority of the non-elect perform works that most men will call 'good'. Only a few non-elect are purely evil as judged by the world at large.
    It is important to understand that the open testimony and manifestation of our faith is evidenced by works of faith and our witness of them is the Spirit of God... not the flesh. True believers may identify them through the Spirit. We are not to expect this witness from the unregenerate as they do not receive the things of the Spirit.

    The unregenerate cannot perform works of faith in as much as they cannot believe in the heart and make an honest confession of the hope of the gospel. They may appear to perform outward deeds of morality and kindness, but not towards Christ brethren... such as comforting them with the promises of the gospel and caring for them with a love that confesses and delights in Christ. This may be noted in Matthew 25. Notice the difference between the sheep and the goats.

    MATTHEW 25
    31When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:
    32And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:
    33And he shall set the sheep on his right hand, but the goats on the left.
    34Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:
    35For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:
    36Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.
    37Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink?
    38When saw we thee a stranger, and took thee in? or naked, and clothed thee?
    39Or when saw we thee sick, or in prison, and came unto thee?
    40And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.
    41Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:
    42For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink:
    43I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.
    44Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?
    45Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.
    46And these shall go away into everlasting punishment: but the righteous into life eternal.

    So what validates the works of men as truly ordained and blessed of God as GOOD? The existence of true faith in those who perform them.
    Agreed. But, how does the existence of true faith manifest itself? The existence of works of faith towards Christ and His sheep.

    These are works which the unregenerate cannot perform. Though the unregenerate may comfort the poor with food and do such kind acts toward man in general... They cannot care for God's sheep by comforting them with gospel promises and caring for their needs because of the hope of the gospel. Paul was able to identify true believers. He knew that they had true faith and thus beloved brethren elect of God.

    "We give thanks to God always for you all, making mention of you in our prayers; Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father; Knowing, brethren beloved, your election of God." [1 Thessalonians 1:2-4]

    1. What kind of works did Paul remember? Was it works of faith or works of the law? It was works of faith.
    2. What did Paul know about these believers? That they had works of faith, that they labored in love, that their patience was of the hope in our Lord Jesus Christ, that they were beloved brethren, and elect of God.

  14. #54
    Abraham Juliot
    Guest

    Re: Article: James Exposed

    James 2:14-26 talks about a faith DEAD IN AND OF ITSELF that can be validated as genuine and animated to life alive by good deeds!... The rare and exceptional use of pisteuo in Luke, John, and maybe a few other instances refers to a non-salvific belief that CAN NEVER BE RESURRECTED TO LIFE, NOT to a dead faith that is a candidate for resurrection.
    As I stated above, It is important to note the articles in the greek next to the word faith. If his argument was to show that their works of faith preceded true faith in Christ, James should and must imply that Abraham and Rahab possessed a "dead faith" [before the event of their work]. Rather, James teaches that their works wrought with their faith. (not that their works were wrought before their faith... as though their works resurrected their faith in Christ from a state of dead faith to living faith)

    "Seest thou how faith wrought with his works, and by works was faith made perfect?" [Jas 2:22]

    "Therefore thou seest, that faith wrought with his works, and his faith was filled of works [and his faith was fulfilled of works]" -WYCLIFFE NEW TESTAMENT

    "You see that [his] faith was cooperating with his works, and [his] faith was completed and reached its supreme expression [when he implemented it] by [good] works." -Amplified Bible

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    Re: Article: James Exposed

    It is helpful at this juncture to remember the words of Luther in a 1542 table talk (late in life), long after the Reformed claim that he changed his mind about the book called James:

    We should throw the Epistle of James out of this school [Wittenberg], for it doesn’t amount to much. It contains not a syllable about Christ. Not once does it mention Christ, except at the beginning [Jas. 1:1; 2:1]. I maintain that some Jew wrote it who probably heard about Christian people but never encountered any. Since he heard that Christians place great weight on faith in Christ, he thought, ‘Wait a moment! I’ll oppose them and urge works alone.’ This he did. He wrote not a word about the suffering and resurrection of Christ, although this is what all the apostles preached about. Besides, there’s no order or method in the epistle. Now he discusses clothing and then he writes about wrath and is constantly shifting from one to the other. He presents a comparison: ‘As the body apart from the spirit is dead, so faith apart from works is dead’ [Jas. 2:26]. O Mary, mother of God! What a terrible comparison that is! James compares faith with the body when he should rather have compared faith with the soul! The ancients recognized this, too, and therefore they didn’t acknowledge this letter as one of the catholic epistles” [LW 54:424].
    I got four things to live by: don't say nothin' that will hurt anybody; don't give advice--no one will take it anyway; don't complain; don't explain. Walter Scott

  16. #56
    Abraham Juliot
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    Re: Article: James Exposed

    I maintain that some Jew wrote it who probably heard about Christian people but never encountered any. Since he heard that Christians place great weight on faith in Christ, he thought, ‘Wait a moment! I’ll oppose them and urge works alone.’
    Luther was often carried away with babbling ideas void of scriptural soundness. This may be noted in other garbage filled quotes from Luther:

    Of Luther's racism and murderous talk:
    "We ought to take revenge on the Jews and kill them."
    "eject them forever from this country"
    "We are at fault for not slaying them."
    "Fifth, I advise that safe-conduct on the highways be abolished completely for the Jews."
    "If I had to baptize a Jew, I would take him to the river Elbe, hang a stone around his neck and push him over with the words `I baptize thee in the name of Abraham'."
    "They should be knocked to pieces, strangled and stabbed, secretly and openly, by everybody who can do it, just as one must kill a mad dog!"


    He wrote not a word about the suffering and resurrection of Christ, although this is what all the apostles preached about.
    Where are the sufferings and death of Christ in the Proverbs? Where are the sufferings and death of Christ in the Song of Solomon? Where are the sufferings and death of Christ in Ecclesiastes? Where are the sufferings and death of Christ in Jude? Where are the sufferings and death of Christ in Philemon? Where are the sufferings and death of Christ in jeremiah, Ezekiel, Amos, Obadiah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, and Malachi?

    O Mary, mother of God!
    Clearly Luther did call upon Mary! This kind of blasphemy can be found in additional quotes from Luther.

    "No woman is like you. You are more than Eve or Sarah, blessed above all nobility, wisdom, and sanctity." (Sermon, Feast of the Visitation, 1537) "...from the first moment she began to live she was free from all sin." (Sermon: "On the Day of the Conception of the Mother of God," 1527). "She is full of grace, proclaimed to be entirely without sin- something exceedingly great. For God's grace fills her with everything good and makes her devoid of all evil. (Personal {"Little"} Prayer Book, 1522). " "O Blessed Virgin, Mother of God, what great comfort God has shown us in you, by so graciously regarding your unworthiness and low estate. This encourages us to believe that henceforth He will not despise us poor and lowly ones, but graciously regard us also, according to your example." -Luther "She does nothing, God does all. We ought to call upon her, that for her sake God may grant and do what we request." -Luther

    Luther's free offer and universally sufficient atonement makes faith the obedience which causes the death of Christ to be effectual on our behalf. This implies that we are justified on the ground (or because) of our faith, rather than simply declared righteous in our conscience through faith.

    LUTHER TAUGHT

    Christ offers His righteousness to all
    "Christ, Like Adam, Affected All Men Isaiah here uses the word “many” for the word “all,” after the manner of Paul in Rom. 5:15. The thought there is: One has sinned (Adam), One is righteous (Christ), and many are made righteous. There is no difference between “many” and “all.” The righteousness of Christ, the only-begotten Son of God, our Lord and Savior, is so great that it could justify innumerable worlds. “He ‘shall justify many,” says he, that is to say, all. It should, therefore, be understood of all, because He offers His righteousness to all, and all who believe in Christ obtain it. (W 40 III, 738 f–E op ex 23, 523 f – SL 6, 720). Cited from: Ewald M. Plass, What Luther Says (Saint Louis, Missouri: Concordia Publishing House, 1959), 2:601. [Note: this lecture was first delivered in 1544, but only later put into print in 1550.]

    Christ offers a kiss of love to those who perish in hell
    "In this way the Holy Spirit with one word gathers up the whole world with all its wisdom, righteousness, merits, services, adorations, and chastisements, and transposes it all into the Sons kiss. “If you kiss the Son, good. If not, you will perish in the way. For it will come to pass,” He says, “that the Son will at last be angry. Now He offers you a kiss so that He may receive your kiss in turn. Truly He embraces the whole human race with extraordinary love. For He comes in our flesh not to judge or condemn, but in order to kiss us and show us the love with which He surrounds us. If, then, you will not kiss Him in return, no religion, no righteousness, no wisdom will save you. You will simply remain under His wrath and perish in His anger." Martin Luther, “Selected Psalms,” in Luther’s Works, 12:89.

    Christ died sufficiently for those who perish in hell
    "...Christ did not effectively give His ransom for Judas and the Jews, He certainly gave it sufficiently. It is rather that they did not accept it. Therefore it should not be denied that it was given, but rather it should be denied that the benefit of the propitiation was accepted. Again, putting “man” in the accusative in place of in the nominative is more a guess than an explanation. Again, construing the “wise” here as the wise of this world does not seem to make sense, since there follows immediately the senseless and the fool shall perish together. For that reason the former explanation seems better." Martin Luther, “First Lectures on the Psalms,” in Luther’s Works 10:228.

    That he [Luther] had power to redeem infants by baptizing them
    "At the present time, thanks to the boundless kindness of God, we have the most glorious honor of Christ, as is clear from our sermons and the whole ministry. Look at Baptism, the Lords Supper, absolution, and the Gospel. These great gifts of the Holy Spirit should be praised and proclaimed by all, and in them God, who has given such power to men (cf. Matt. 9:8), should be acknowledged and praised. I am not the patriarch Abraham, Isaac, or Jacob. But observe what I do. I take an infant, and by baptizing it I redeem it from death, the devil, and sins, and translate it from the kingdom of darkness into the kingdom of light. This a pastor of the church does, and in an emergency any Christian does so. Therefore it is meet and right that we should wonder at and proclaim such great mercy and goodness of God. He blesses us with an eternal and spiritual blessing, so that the devil is compelled to flee when he sees an infant being baptized in the name of the Father and of the Son and of the Holy Spirit. For here I am not destroying the kingdom of the Turk or of Augustus or of the king of the Persians. No, I am destroying the kingdom of the prince and god of this world." Martin Luther, “Lectures on Genesis,” in Luther’s Works, 8:182.

  17. #57
    Abraham Juliot
    Guest

    Re: Article: James Exposed

    It is helpful at this juncture to remember the words of Luther in a 1542 table talk (late in life)
    No, it is rather helpful to remember the words of men who did not pervert the gospel into a universal opportunity (free offer) of redemption.

    "[Brine informs a friend about Baxterian errors] Sir, the Opinion of a Day, or Season of Grace, appointed to Men in common, supposes that God loves them, that he willed their Happiness, and has provided for it; that Christ died for them to save them, and that the Holy Spirit works upon them with the same gracious Design; but thro’ their Folly and Obstinacy, God’s Love is turned into Hatred, his Purpose to save them, is changed into a Resolution to damn them, that Christ died in vain with Respect to them, that the Holy Spirit is disappointed of the End he proposed to himself, in his benign Influences upon them. These are not, Sir, you well know the Doctrines of the free Grace of God, which this Writer [the Baxterian writer that Brine is correcting] pretends to have an Approbation of. They are as contrary to those Doctrines, as Light is to Darkness: you see that under a Pretence of maintaining the Opinion of evangelical Repentance and special Faith being the Duties of Sinners, he is for conducting us into rank Arminianism." -John Brine

    "He will cause the drink of the thirsty to fail." The drink of the thirsty soul is the efficacy of the Saviour's blood, or the atonement of Christ received and enjoyed under the operations of the Spirit of grace. The water of life is the quickening energy of the Spirit; and the river of God's pleasure is the love of God in Christ Jesus, which is felt under the influence of God's Spirit, and which fills the soul with joy, peace, and divine consolation, in believing. But as pardon and eternal peace with God, through the blood of the Lamb, are denied by this vile person; and as the everlasting inhabitation of the Spirit is opposed and denied also; and the doctrine of the eternal love of God reprobated; and the gift of eternal life exploded, by asserting that all these things may be forfeited and lost?the dreadful consequences attending such errors must be, that divine refreshment, the pure stream of life and peace, will be rarely found; the Spirit is grieved, and ceases to operate." - William Huntington

    James shewed his faith by such works as these
    "Yea, a man may say, Thou hast faith, and I have works."
    James still pursues this prating fool. Before this man is
    represented as saying, "I have faith;" and this report,
    conveyed by sounding his own trumpet, goes abroad, and
    another circulates it, and says, "Thou hast faith;" then says
    James, "I have works." But "shew me thy faith without thy
    works:" which is what no man can do; for faith is as a grain of
    mustard seed in the heart, which is hid from all but God, and
    the possessors of it. "I will shew thee my faith by my works,"
    says James. Faith overcomes the world, and separates us
    from it, insomuch that our old companions can see it, "and
    wonder that we run not with them to the same excess of riot,
    speaking evil of us." Faith centres in Christ. "We all meet in
    the unity of the faith," that is, in our covenant Head; and the
    believer abides in him, and abides by him, both in faith and
    affection, while others despise him. Faith obtains promises,
    and mixes itself with the word, which may be known by sound
    doctrine, sound words, sound speech that cannot be
    condemned, and by the wholesome words of our Lord Jesus
    Christ, spoken in faith and love. Faith is attended with the light
    of life, "for he that believeth in Christ shall not abide in
    darkness, but shall have the light of life;" and this light is to
    shine before men, and is attended with good works, such as
    holding the mystery of faith in a pure conscience, a
    willingness to live honestly, not walking in craftiness, nor
    handling the word of God deceitfully; which are some of the
    blackest of all crimes: by manifestation of the truth, setting it
    forth in all its freeness and fullness, appealing to every man's
    conscience in the sight of God; dealing faithfully with souls,
    and setting light by the world; abhorring covetousness, and
    willing to relieve the poor of the flock; watching over each
    other for good, seeking the welfare of their souls, guarding
    them against all those who lie in wait to deceive, especially
    the free-willers, who hold the "leaven of the Pharisees, which
    is hypocrisy;" and by a warm attachment to Christ, and a
    steady adherence to truth; not like the "simple, that believeth
    every word," but like a "wise man, that looks well to his way."
    James shewed his faith by such works as these.
    " -William Huntington

    A bare assent of the natural mind
    "Thou believest that there is one God; thou doest well." This is
    a bare assent of the natural mind, founded upon divine
    history, which is what none but a heathen will deny. But true
    faith exceeds this assent, and confession too; "it sees him that
    is invisible" to the eye of the body, and to the light of nature; it
    gives credit to God's word, and flies to him as to the great
    rewarder of all that diligently seek him; and receives the
    blessings of life, and peace, love, and comfort, that are in him,
    and views him as the greatest of all treasure; such "are rich in
    faith, and rich towards God.
    " -William Huntington

    Such acts are far enough above the reach of nature
    "But wilt thou know, vain man, that faith without works is
    dead? Was not Abraham our father justified by works when he
    had offered Isaac his son upon the altar?"
    Was not this act of obedience by Abraham a full proof that
    Abraham's faith was of divine origin, a faith that is of the
    operation of the Spirit of God? and which always gives credit
    to God's word, and yields the obedience of faith? For could
    the faith of nature, or the false confidence of the most refined
    hypocrite, which is nothing else but a carnal assent, ever give
    credit to this, that a man's murdering his own child could be
    pleasing to God, when this law was gone forth into the hearts
    of the children of men ever since Cain's slaughter of Abel,
    "that he that sheds man's blood, by man shall his blood be
    shed?" But this deed is the highest act of obedience that ever
    Abraham's faith produced. This faith is of the same kind as
    Jonah's was, who told the mariners that he was a Hebrew,
    and one that feared God that made the sea and the dry land;
    and that he had fled from his presence, and on his account
    the singular storm fell upon them; and that the only remedy,
    the only way to appease God, and obtain a calm, was to
    drown him; which is what no natural man in his senses would
    ever believe, and they themselves could not; therefore they
    rowed hard; and, when all was in vain, and they were brought
    to this strait, either to sink him or sink themselves, they were
    obliged to cry to God, whom they had never known, not to lay
    innocent blood to their charge: and they were so astonished to
    see the storm and the prophet both sink together, that they did
    that which they never had done before; they sacrificed to God,
    and made vows. Some people talk of rational religion; they
    may as well talk of human divinity; for sure I am that such a
    faith as this is not the produce of nature, and such acts are far
    enough above the reach of nature.
    " -William Huntington

    Abraham was manifested to be a righteous person
    "And the scripture was fulfilled which saith, Abraham believed
    God, and it was imputed to him for righteousness;" the
    scriptures having before asserted that, when God promised to
    Abraham that his seed should be as the stars of heaven, he
    believed God, and it was imputed to him for righteousness.
    This testimony went long before; and, when the long looked
    for and much expected seed came, he was bid to offer it up to
    God; which he did; and by this his obedience it was proved,
    upon trial, that the former testimony to Abraham's faith was
    true, and it was fulfilled hereby, for Abraham was manifested
    to be a righteous person, that yielded the real obedience of
    faith. "And he is called the friend of God," being justified by
    faith, he had peace with God; and, receiving by faith the
    promisedMediator, his natural enmity was slain, reconciliation
    took place, communion and fellowship with God followed;
    peace, harmony, and friendship, succeeded, and ever
    subsisted between Abraham and his God.
    " -William Huntington

    Justified freely through the redemption that is in Christ Jesus
    "Moreover, to shew us that we are justified freely from all
    things; if the suggestions of Satan, and the workings of
    unbelief, should terrify us, that we have no screen from the
    future curse of the law, and terrify us with the terrible
    expectations of wrath to come, we are said to be "justified
    freely through the redemption that is in Christ Jesus." Christ
    endured the curse of the law, and the wrath of God, and
    redeemed and ransomed us from both. And "God is faithful
    and just to forgive us our sins, and to cleanse us from all
    unrighteousness;" and, as a righteous judge, to "give us the
    crown of righteousness in that day." Now this ransom-price,
    which Christ paid for us, is to redeem us from the pit, and from
    all future demands of law and justice; hence we are said to be
    "justified by his blood, and saved from wrath through him."
    Faith is an eye which apprehends this righteousness.
    Abraham, who was "justified by faith, saw the promised seed
    at a distance," and by the hand of faith "embraced him;" and
    faith has this honour of putting this robe on the sinner; it is
    "revealed from faith to faith," and "is unto all and upon all that
    believe;" therefore, instrumentally or applicatory,
    "We are justified by faith.
    " -William Huntington

    Justified by words
    "In the next place, we are "justified by words." "For by thy
    words thou shalt be justified, and by thy words thou shalt be
    condemned." A man is justified by words, when the words of
    his mouth agree with the oracles of God and with God's testimony
    of man, and when his heart and mouth go both together.
    For instance: the publican in the temple dares not lift up his
    eyes to heaven, conscious of his guilt, shame, and confusion
    of face; he feels his guilt, and smites upon his breast, where
    the wound lay; he confesses honestly his true state and case,
    and has nothing to look to, hope in, or sue for, but the sure
    mercies of David, which are in Christ; not one good work or
    good word does he plead, but guilty he pleads before God.
    And what was the consequence! Why he went home to his
    house justified. Justified by his words, for he had confessed
    the truth; and justified in his hungry soul by the imputation of
    the righteousness of Christ to him.
    " -William Huntington

    Justified in Christ
    "We are also said to be justified in Christ; "for in him shall all
    the seed of Israel be justified, and shall glory." Christ is our
    covenant head, in whom we are all chosen, and in whom we
    are all accepted; and to the fellowship of whom we are all
    called in one hope of our calling: to this "Shiloh the gathering
    of the people is to be;" and by him, and in him, the whole
    family of heaven and earth are called.
    And, as we all find pardon in his blood, rest in the satisfaction
    he has made, and peace with God through the blood of his
    cross, so in him all God's elect are to confess that "in the Lord
    have I righteousness and strength," and to him shall all men
    come; that is, for justification towards God, and for
    acceptance with him. In this sense it is that "all the seed of
    God's Israelites indeed are justified in God's sight, and in him
    they shall all glory.
    " -William Huntington

  18. #58
    Abraham Juliot
    Guest

    Re: Article: James Exposed

    Paul has ABSOLUTELY NO CONCEPT OF A DEAD FAITH IN CHRIST!
    The book of Acts includes the testimony of Paul's conversion and in the same book we find this scripture:

    "But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John." [Acts 8:12-14] "...And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. Then answered Simon, and said, Pray ye to the LORD for me, that none of these things which ye have spoken come upon me." [Acts 8:18-24]

    "By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain." [1 Corinthians 15:2] "We then, as workers together with him, beseech you also that ye receive not the grace of God in vain." [2 Corinthians 6:1]

    Paul taught the same message that Jesus and John taught:

    "They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away." [Luke 8:13]

    "Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did. But Jesus did not commit himself unto them, because he knew all men, And needed not that any should testify of man: for he knew what was in man." [John 2:23-25]

    "Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: For they loved the praise of men more than the praise of God. Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me." [John 12:42-44]

  19. #59
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    Re: Article: James Exposed

    Quote Originally Posted by Abraham Juliot View Post
    Luther was often carried away with babbling ideas void of scriptural soundness. This may be noted in other garbage filled quotes from Luther:

    Of Luther's racism and murderous talk:
    "We ought to take revenge on the Jews and kill them."
    "eject them forever from this country"
    "We are at fault for not slaying them."
    "Fifth, I advise that safe-conduct on the highways be abolished completely for the Jews."
    "If I had to baptize a Jew, I would take him to the river Elbe, hang a stone around his neck and push him over with the words `I baptize thee in the name of Abraham'."
    "They should be knocked to pieces, strangled and stabbed, secretly and openly, by everybody who can do it, just as one must kill a mad dog!"




    Where are the sufferings and death of Christ in the Proverbs? Where are the sufferings and death of Christ in the Song of Solomon? Where are the sufferings and death of Christ in Ecclesiastes? Where are the sufferings and death of Christ in Jude? Where are the sufferings and death of Christ in Philemon? Where are the sufferings and death of Christ in jeremiah, Ezekiel, Amos, Obadiah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, and Malachi?



    Clearly Luther did call upon Mary! This kind of blasphemy can be found in additional quotes from Luther.

    "No woman is like you. You are more than Eve or Sarah, blessed above all nobility, wisdom, and sanctity." (Sermon, Feast of the Visitation, 1537) "...from the first moment she began to live she was free from all sin." (Sermon: "On the Day of the Conception of the Mother of God," 1527). "She is full of grace, proclaimed to be entirely without sin- something exceedingly great. For God's grace fills her with everything good and makes her devoid of all evil. (Personal {"Little"} Prayer Book, 1522). " "O Blessed Virgin, Mother of God, what great comfort God has shown us in you, by so graciously regarding your unworthiness and low estate. This encourages us to believe that henceforth He will not despise us poor and lowly ones, but graciously regard us also, according to your example." -Luther "She does nothing, God does all. We ought to call upon her, that for her sake God may grant and do what we request." -Luther

    Luther's free offer and universally sufficient atonement makes faith the obedience which causes the death of Christ to be effectual on our behalf. This implies that we are justified on the ground (or because) of our faith, rather than simply declared righteous in our conscience through faith.

    LUTHER TAUGHT

    Christ offers His righteousness to all
    "Christ, Like Adam, Affected All Men Isaiah here uses the word “many” for the word “all,” after the manner of Paul in Rom. 5:15. The thought there is: One has sinned (Adam), One is righteous (Christ), and many are made righteous. There is no difference between “many” and “all.” The righteousness of Christ, the only-begotten Son of God, our Lord and Savior, is so great that it could justify innumerable worlds. “He ‘shall justify many,” says he, that is to say, all. It should, therefore, be understood of all, because He offers His righteousness to all, and all who believe in Christ obtain it. (W 40 III, 738 f–E op ex 23, 523 f – SL 6, 720). Cited from: Ewald M. Plass, What Luther Says (Saint Louis, Missouri: Concordia Publishing House, 1959), 2:601. [Note: this lecture was first delivered in 1544, but only later put into print in 1550.]

    Christ offers a kiss of love to those who perish in hell
    "In this way the Holy Spirit with one word gathers up the whole world with all its wisdom, righteousness, merits, services, adorations, and chastisements, and transposes it all into the Sons kiss. “If you kiss the Son, good. If not, you will perish in the way. For it will come to pass,” He says, “that the Son will at last be angry. Now He offers you a kiss so that He may receive your kiss in turn. Truly He embraces the whole human race with extraordinary love. For He comes in our flesh not to judge or condemn, but in order to kiss us and show us the love with which He surrounds us. If, then, you will not kiss Him in return, no religion, no righteousness, no wisdom will save you. You will simply remain under His wrath and perish in His anger." Martin Luther, “Selected Psalms,” in Luther’s Works, 12:89.

    Christ died sufficiently for those who perish in hell
    "...Christ did not effectively give His ransom for Judas and the Jews, He certainly gave it sufficiently. It is rather that they did not accept it. Therefore it should not be denied that it was given, but rather it should be denied that the benefit of the propitiation was accepted. Again, putting “man” in the accusative in place of in the nominative is more a guess than an explanation. Again, construing the “wise” here as the wise of this world does not seem to make sense, since there follows immediately the senseless and the fool shall perish together. For that reason the former explanation seems better." Martin Luther, “First Lectures on the Psalms,” in Luther’s Works 10:228.

    That he [Luther] had power to redeem infants by baptizing them
    "At the present time, thanks to the boundless kindness of God, we have the most glorious honor of Christ, as is clear from our sermons and the whole ministry. Look at Baptism, the Lords Supper, absolution, and the Gospel. These great gifts of the Holy Spirit should be praised and proclaimed by all, and in them God, who has given such power to men (cf. Matt. 9:8), should be acknowledged and praised. I am not the patriarch Abraham, Isaac, or Jacob. But observe what I do. I take an infant, and by baptizing it I redeem it from death, the devil, and sins, and translate it from the kingdom of darkness into the kingdom of light. This a pastor of the church does, and in an emergency any Christian does so. Therefore it is meet and right that we should wonder at and proclaim such great mercy and goodness of God. He blesses us with an eternal and spiritual blessing, so that the devil is compelled to flee when he sees an infant being baptized in the name of the Father and of the Son and of the Holy Spirit. For here I am not destroying the kingdom of the Turk or of Augustus or of the king of the Persians. No, I am destroying the kingdom of the prince and god of this world." Martin Luther, “Lectures on Genesis,” in Luther’s Works, 8:182.
    Okay, what does it all prove in terms of the book of James? Nothing, I'd say.

    But this is what I will say: I can take the book of James and show you some really "nutty" quotes from James that go in direct opposition to many the things that we Reformed folk believe and that have been ignored for those who defend the canonicity thereof, but you know, it is not going to help at all... Most of the time when I quote these teachings other Reformed folk who defend the book of James as an Universal Inspired Epistle do everything they can to use terms such as: "it was like that then, but it is not like this anymore"... "no James is not teaching that prayer can change things..", "no James did not contradict Paul and Jesus when he said that God does not tempt anyone"... "Not James did not say that praying for the sick (extreme unction, last rites) can forgive sins..." and I have to ask myself if I am the only one in the kingdom who can read. Again, this is if we have to quote someone's "nutty" quotes to prove them wrong...

    In a personal note, this is beginning to sound as a fellow from Finland, who wrote here frequently about three years ago and who was permanently banned, I believe, and used to come here to prove that Luther was an unregenerate nut... who did not actually teach "justification by faith alone" etc. I think his name was Harald or something similar...

    Bye!
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    My pledge to other members:
    A soft answer turneth away wrath: but grievous words stir up anger. Prov 15:1
    A word fitly spoken is like apples of gold in pictures of silver - Prov. 25:11

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    Re: Article: James Exposed

    Quote Originally Posted by Abraham Juliot

    I appreciate the time that you gave in presenting an exposition of Matthew 6, but your conclusion must imply that the law promises forgiveness.
    No, my conclusion implies that the law is a tutor that leads us to Christ.

    Gal 3:19 -26 Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was put in place through angels by an intermediary. Now an intermediary implies more than one, but God is one. Is the law then contrary to the promises of God? Certainly not! For if a law had been given that could give life, then righteousness would indeed be by the law. But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe. Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. So then, the law was our guardian until Christ came, in order that we might be justified by faith. But now that faith has come, we are no longer under a guardian, for in Christ Jesus you are all sons of God, through faith.

    My exposition fits very nicely with what Paul speaks of here.

    Please refrain from telling me what my conclusions are in my expositions. I can do that.

    As for the rest of your post you are forgeting that Jesus is addressing the crowds:

    Mat 7:28-29 And when Jesus finished these sayings, the crowds were astonished at his teaching, for he was teaching them as one who had authority, and not as their scribes.

    And remember that the crowds were all Jews, who saw God as their Father.

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