P2 Outline and characteristics of the book of Jude: Contending for the faith

Jude 1:3 "Beloved, while I was making every effort to write you about our common salvation, I felt the necessity to write to you appealing that you contend earnestly for the faith which was once for all handed down tothe saints."

Introduction:
In yesterday's post we introduced the book of Jude, noting how Jude himself had been transformed from being a skeptic of Jesus (his half-brother according to the flesh) to that of a ardent contender for the faith. Jude undoubtedly was eager to write about the glorious salvation of which he shared with his readers, as seen in the above opening verse. Nevertheless, the Holy Ghost had other intentions and so guided Jude to compose this short letter to urge Christians of all ages to contend for the faith. Today's post carries on our introduction of this short letter by noting some characteristics of it, followed by a proposed outline of its contents.

Some textual characteristics of the Book of Jude
Although this short letter only has 462 words (per the underlying Greek text), the brevity of Jude’s writing cannot compare to the weight of its importance. The word translated “contend” in Jude 1:3 is described in the footnotes of the New English Translation as being an intensive form of the verb (which means in the original language, the verb had attached to it a preposition, which in this case is the preposition meaning “on”). 

Whenever Greek verbs had prepositions prefixed to their forms, the result was usually some sort of an intensification, much like when we place an exclamation point (!) at the end of English sentences. The result? The New English Translation (i.e.  The ‘NET Bible’) explains: “as such, the notion of fighting, contending, struggling, etc. is heightened.” Without expounding further on this point, it’s as if Jude is placing a big fat exclamation point on the end of the phrase “contend earnestly for the faith!” Jude likely composed his letter in and around 75 A.D, which would place it in the fourth quarter of the first century. 

As Christianity by this point would had spread throughout the Mediterranean world, new challenges were coming to the fore and Christians need encouraged and in some cases, admonished. The urgency of Jude’s letter must be heeded for today, since the Christian life is nothing less than “The Fight of Faith”. We won’t say more on the text of Jude itself. Instead we will switch gears to summarizing the contents of this short but powerful letter included at the end of our New Testaments. 

Some remarks on certain patterns in the book of Jude
So, with the main theme of Jude being “contend for your faith”, what can we say about the overall contents. Two brief characteristics can be noted. First, The Bible Knowledge Commentary has noted that throughout Jude’s book there exists clusters of “threes” or “triads”:

a). Jude….servant….brother. Jude 1:1

b). Mercy, Peace, love. Jude 1:2

c). Those love….called…kept. Jude 1:2

d). godless men….changed….denied. Jude 1:4

e). people out of Egypt….angels….Sodom. Jude 1:5-7

f). the dreamers pollute….reject….slander. Jude 1:8

g). Cain, Balaam, Korah. Jude 1:11

h). Grumblers, speak arrogantly, flattering. Jude 1:16

i). merciful….snatch others…..show mercy. Jude 1:22-23

Since the Book of Jude is all about contending earnestly for the faith, a second characteristic involves the contrasts between defection versus faithfulness. We also discover the premium Jude places upon learning valuable lessons from the Old Testament. For instance, the villainous actions of Satan, Cain, Balaam and Korah are contrasted with the faithfulness of Michael the Archangel, Enoch and the saints of God themselves. As Romans 15:4 reminds us: “For whatever was written in earlier times was written for our instruction, so that through perseverance and encouragement of the Scriptures we might have hope.” 

Features such as these enable us to appreciate how Jude organized his letter for the sake of reinforcing the need to fight the good fight of faith, since redemptive history abounds with examples of those who didn’t versus those who took up the cause of Christ and persevered by His grace. 

A proposed outline of the Book of Jude
To round out our overview of Jude’s short letter, we will offer a proposed outline. Outlines of Bible books are meant to provide a map for navigating through a given Bible book. Readers are invited to use either the outline below, or to perhaps review outlines that can be found in most Study Bibles.

A. How to Win the Fight of Faith. Jude 1:1-3

B. Beware of Enemies in the Fight of Faith. Jude 1:4-13 (along with 2 Corinthians 10:3-4; Ephesians 6:11-18; 1 John 2:14-17)

C. The power of God’s Word in the fight of faith. Jude 1:14-19

D. Bullet-proofing your faith in the fight of faith. Jude 1:20-23

E. How God Preserves you in the fight of faith. Jude 1:24-25

Closing thoughts
Today’s post aimed to overview the Book of Jude. We considered the author himself, and noted how his personal background and intentions contribute to our overall understanding of the theme: “contending for your faith.” We secondly noted both textual features and characteristics of Jude’s letter so as to grasp the overall thrust of his message. Then we offered a brief outline of the Book that anyone can use for their own personal study, teaching opportunities or sermon preparation. May God be glorified in the lives of those who make it their aim to “contend earnestly for the faith once and for all delivered to the saints.”

P1 - Introducing the Book of Jude: Contending for the Faith

Jude 1:3 “Beloved, while I was making every effort to write to you about our common salvation, I felt the necessity to write to you appealing that you contend earnestly for the faith which was once and for all handed down to the saints.”

Introduction:
Today’s post aims to provide a summary of Jude’s inspired letter to the Christians of his day and to Christians living today. The author of this short letter is identified as “Jude, a bond-servant of Jesus Christ, and the brother of James.” This identification of the author can give insight into the personal motivation behind what Jude was thinking as he composed this letter under the inspiration of the Holy Spirit. 

Most commentators identify Jude as non-other than the half-brother of Jesus according to the flesh and thus the full brother of James, the author of the Epistle bearing his name. 

We know from texts such as Matthew 13:55 that Jesus had siblings who had been borne by Mary following his birth. Further testimony in John 7:4 describes how none of Jesus’ half-brothers (which of course would include James and Jude) had believed Jesus to be the Messiah and Savior during the course of His earthly ministry. We are told by the Apostle Paul in 1 Corinthians 15:7 that James had been an eyewitness of Jesus in His post-resurrection appearances. 

Consequently, Jesus’ appearance to his half-brother James resulted in His conversion, as evidenced by James’ presence in the upper-room prior to the day of Pentecost in Acts 1:14. Although we are not told the exact details of Jude’s conversion, it is clear he too was present in the upper room in Acts 1:14 as seen by the statement: “and his brothers.” This brief sketch of Jude’s life serves to show how at one time, he had been an unbeliever and perhaps even skeptical concerning the claims of his half-brother according to the flesh.

Regardless of how Jude’s conversion began, we can be assured of how he conceived of himself at the time of his letter. Jude describes himself first as a “bond-servant”, that is, as one who voluntarily gave himself into servitude to the Lordship of Jesus Christ. Jude had been radically converted and associated Himself with Jesus as a “servant” to “Master”. It is in his identification of “brother of James” that Jude gives his identity away. 

Imagine what must had been going through his mind as he began to write. He had been at one time a skeptic of Jesus. He only saw Jesus as a flesh and blood man, blind to the fact that indeed, Jesus was a man, but not just a flesh and blood human being. The Spirit of God had gripped Jude’s heart. He had experienced a “new birth” which superseded his natural birth (see John 3:1-5). This entry-point into salvation was undoubtedly on Jude’s mind as he indicates in Jude 1:3 regarding how he had intended to write about “our common salvation”. 

More tomorrow......

P2 Why Jesus Christ as "Immanuel - God with us" is important to you: Life's truth and purpose

Matthew 1:21-23 "She will bear a Son; and you shall call His name Jesus, for He will save His people from their sins.” 22 Now all this took place to fulfill what wasspoken by the Lord through the prophet: 23 “Behold, the virgin shall be withchild and shall bear a Son, and they shall call His name Immanuel,” which translated means, “God with us.”

John 1:14 "And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth."

Introduction:
In yesterday's post we considered what kind of Person Jesus Christ is revealed to be by way of His name: "Immanuel". As "Immanuel" or "God with us", Jesus Christ came in what has been termed His "incarnation". Today we want to once more consider the life-practical ramifications of Jesus Christ being "Immanuel, God with us". 

The human predicament is a phrase used by Christian thinkers to describe human life lived in such a way as to assume the non-existence of God and the denial of life after death. Thinkers such as the late Christian theologian Francis Shaeffer called such an approach to life: "The absurdity of life without God". Both God's existence and the concept of immortality (or life after death) constitute what is the necessary foundation for having meaning, value truth and purpose in this life. This entire issue can only make sense when we come to grips with who Jesus is revealed to be by way of His title: "Immanuel" (which again means "God with us"). We saw yesterday how Jesus Christ as "Immanuel" supplies the basis for life's meaning (i.e. significance) and value (i.e. the basis for objective moral values and duties). 

As God incarnate He brings to us the reality and existence of God and by way of His resurrection He brings to us the reality of life beyond this life (i.e. immortality). Without God and immortality, there is no basis within the frame work of this material reality for formulating the basis for meaning or value. Yet, since God and immortality have been decisively revealed in the Person of Immanuel, then we can proceed to live out life's meaning and value. Today we consider two other features of life that flow from the fact that Jesus is "Immanuel" - namely life's truth and purpose. 

Why the truth of life cannot be discovered apart from Jesus Christ being "Immanuel".
Pilate asked one of the most important questions that could be ever asked in his conversation with Jesus in John 18:38 - "Pilate said to Him, “What is truth?” And when he had said this, he went out again to the Jews and said to them, “I find no guilt in Him." When it comes to defining what we mean by truth, on the most fundamental level we are referring to that which corresponds to the external world outside of our minds. Truth by its very definition is restrictive and exclusive. To say that there is no "objective" truth, but only whatever people say is the case, is to make an objective truth claim. When I say "objective" I'm referring to whatever is the case apart from whatever you and I may believe or not believe, agree or not agree. 

In the Christian worldview presented by the Bible, God is the source of truth (see Proverbs 2:3). Without God there is no truth and thus no standard by which to measure and define such qualities as "meaning", "value" and "purpose". What makes the Christian worldview and more specifically, the Person of Jesus Christ so profound, is the fact that "truth" is not just an idea, but a Person. Jesus Himself states in John 14:6 "I am the way, the truth, and the life, and no man comes to the Father but through me."  As God incarnate, Jesus Christ as "Immanuel" brought "true truth" down to us, since He Himself is truth personified. The historical reality of Jesus of Nazareth as "God with us" provides the basis for which we can proceed on truth. The written Word of God - the Bible - is the truth of God in written form, with Jesus Christ being truth in living form. 

Why life is purposeless without immortality and without God, and how Jesus came to deliver both. 

God and immortality affirm a direction, an overall narrative and point to the universe. Moreover, the purpose is defined by the grandeur of the origin and the extraordinary means employed to reach the purpose or end point.

Once more the incarnation and resurrection of Jesus Christ as "Immanuel" speaks to the provision of life's purpose. Jesus Christ as God incarnate delivers to me God on a one-on-one level at the moment of saving faith. In Jesus Christ there is an ultimate purpose to life. We discover in the Bible that Jesus is coming back to bring history to a close (see Titus 2:13). Furthermore, in Jesus the immortal life of hope that is looked forward to after death is fore-tasted by way of the new-life and new nature He delivers by the Spirit at salvation. As the old song states: "Heaven came down and glory filled my soul". 

Closing thoughts

We have explored in the last two days the practical ramifications behind Jesus' identity as "Immanuel". He delivers to us God and immortality, and thus provides the basis for life's meaning, value, truth and purpose. The Bible as God's written revelation has Jesus as its focal point and it alone explains perfectly the meaning, value, truth and purpose of life with respect to the Lord Jesus Christ. One cannot separate the authority of the Bible from Jesus nor Jesus from the Bible, since both are interdependent. Through Jesus alone can we escape the absurdity of life that attempts to conduct itself under the false assumption that there is no God. Only in Jesus Christ as Immanuel revealed through the Bible can we have the basis for meaning, value, truth and purpose. 

Sat 4/9 P1 Why Jesus Christ as "Immanuel - God with us", is important to you: Life's Meaning and Purpose

Matthew 1:21-23 "She will bear a Son; and you shall call His name Jesus, for He will save His people from their sins.” 22 Now all this took place to fulfill what wasspoken by the Lord through the prophet: 23 “Behold, the virgin shall be withchild and shall bear a Son, and they shall call His name Immanuel,” which translated means, “God with us.”

John 1:14 "And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth."

Introduction:
In yesterday's post we considered what kind of Person Jesus Christ is revealed to be by way of His name: "Immanuel". As "Immanuel" or "God with us", Jesus Christ came in what has been termed His "incarnation". We noted yesterday what Christians in general and Southern Baptists in particular had to say about this central Biblical truth. Certainly any doctrine that Christians confess to believe must derive from the scriptures. Yesterday's post attempted to demonstrate and explain what is meant when we say that Jesus Christ is the "Incarnate God", revealed in human flesh. Knowing who Jesus is and what kind of Person He is (eternally God with the Father and Son and historically the man, Jesus of Nazareth, beginning 2,000 years ago) is vital in arriving at an accurate understanding of His Person and work. Henceforth that is what we labored to show in yesterday's post. Today we want to consider the life-practical ramifications of Jesus Christ being "Immanuel, God with us". 

Why it is important to you and me that Jesus Christ be "Immanuel, God with us".   
Solomon writes in Ecclesiastes 1:1-3 
"The words of the Preacher, the son of David, king in Jerusalem. 2 “Vanity of vanities,” says the Preacher, “Vanity of vanities! All is vanity.” 3 What advantage does man have in all his work which he does under the sun?" As Solomon writes these words from the vantage point of viewing life as if all of existence proceeded along apart from God, he finds that on such a viewpoint, no basis for meaning can be found. By Divine inspiration Solomon issues forth the authoritative scriptural conclusion at the end of his book in Ecclesiastes 12:13-14 " The conclusion, when all has been heard, is: fear God and keep His commandments, because this applies to every person. 14 For God will bring every act to judgment, everything which is hidden, whether it is good or evil." In short, apart from God and the prospect of life beyond this life (i.e immortality), there is no basis, outside of Biblical Christianity, for meaning, value, truth nor purpose.

The human predicament is a phrase used by Christian thinkers to describe human life lived in such a way as to assume the non-existence of God and the denial of life after death. Thinkers such as the late Christian theologian Francis Shaeffer called such an approach to life: "The absurdity of life without God". Both God's existence and the concept of immortality (or life after death) constitute what is the necessary foundation for having meaning, value truth and purpose in this life. This entire issue can only make sense when we come to grips with who Jesus is revealed to be by way of His title: "Immanuel" (which again means "God with us"). Notice how the event of Jesus' incarnation as Immanuel provides the basis for understanding life's meaning and value.... 

Why life is meaningless without immortality and without God, and how Jesus came to deliver both. 

Without immortality – there is no ultimate significance. Our brief lives are not long enough to achieve such. Even legacies, at best, last centuries without being reinterpreted and forgotten. We have eternity written on our hearts, as Solomon writes in Ecclesiastes (see Ecclesiastes 3:11). Without God, we have no obligation to live good and do good in this life. Without the moral lawgiver, there is no morality, no meaning and thus – no purpose.

Now when we think of the opening texts in today's blog (Matthew 1:23; John 1:14), we see the keys texts for beginning a discussion about the incarnation. The birth of Jesus is described as none other than the appearance of God in human flesh (1 Timothy 3:16). Moreover, this little baby would grow up to be a man, who would die and then rise from the dead three days following His crucifixion. Jesus of Nazareth was indeed truly man, however He was more than a man, since at the same time He ever remained truly God (John 1:14; Colossians 2:9). 

Hence, Jesus Christ in both His incarnation and resurrection delivered personally the meaning of life by making available God Himself and the hope of life with God after death. Such realities bring the necessary meaning needed to live out meaningful lives in this world.

Why life is valueless without immortality and without God, and how Jesus came to deliver both. 

God and immortality answer the questions: who has the right to tell me how I ought to live? And “why live how I ought to live?” Value cannot be discerned apart from a reference point with which to measure good, evil and meaning.

When we think again about what the incarnation and resurrection of Jesus Christ as Immanuel, God with us, means, we see two implications. First, that He personally delivers the foundation for objective moral values and duties. Them second, not only the moral foundation but spiritual power to live out the moral values and duties embedded within the fabric of the universe. 

We know that our world is not only physical, but moral in nature. To have in the Gospels the paragon of perfection - Jesus Christ - is to have the embodiment of the very base-line of all morality and meaning. Whether believer or unbeliever, objective moral values and duties bear on the human heart that sense of "oughtness". That is to say, there is a God to Whom I'm accountable ("oughtness"). 

The duties deal with those actions that demand accountability to an ultimate authority.  In other words, who has the right to tell me how I ought to live and what I ought to believe and do? Jesus Christ, and His redemption, deliver the power to the person who responds to the quickening work of the Spirit. Hence, Jesus Christ gives us the value of life - since He delivers to us God and the hope of life-after-death. 

Closing thoughts
We've seen today that Jesus Christ as Immanuel is important to you and me, since in His incarnation He delivers to us personal access to God and the reality of life beyond this life by His resurrection from the dead. Such realities delivered to us by Immanuel gives the Christian the basis for which to define life's meaning (i.e significance) and value (i.e. objective moral values and duties). Tomorrow we will consider two other major reasons why Jesus revealed as "Immanuel" is relevant to you. 

What Southern Baptists teach on the incarnation of Jesus Christ

Matthew 1:23 “Behold, the virgin shall be with child and shall bear a Son, and they shall call His name Immanuel,” which translated means, “God with us.”

John 1:14 And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth.

Introduction - two verses that introduce us to the truth of the incarnation

Today's post aims to consider what Christians in general, and Southern Baptists in particular, teach about the Person of the Lord Jesus Christ with respect to His incarnation. The "incarnation" or what older  theologians call "the enmanning" of the Eternal Son, refers to the event in which the Eternal Son came to take unto Himself a second, truly human nature. The two key verses above give us access into this central truth.

The first passage, Matthew 1:23, records the fact that the Person of the Son is no less than true Deity by way of the title "Immanuel". This title, originating from Isaiah 7:14, is translated by Matthew into the phrase: "God with us". The passage is situated in a conversation that the angel Gabriel is having with Joseph - Jesus' legal earthly father. 

The concern is to communicate to Joseph the conditions of his espoused fiance's pregnancy. How is it that his fiance, Mary, could be pregnant? The angel utilizes the prophecy of Isaiah 7:14 to indicate that no wrong-doing had been done by her, since she remained a virgin. The miracle of the virgin birth/conception was to provide the way in which the Divine Person of the Son could enter from eternity into time. By not having a human father, the humanity of the Son would by-pass the sin nature that travels via the fathers bloodline (see for example 1 Peter 1:18-19). Henceforth, the baby developing in Mary's womb was, with respect to His identity, truly God who came to be also truly man. 

John 1:14, the second verse cited at the beginning of this post, tells us that the Divine Person of the Son "became flesh". In what is the clearest declaration of what theologians call "the incarnation", the Eternal second Person of the Trinity came by means of the virgin conception described in Matthew 1:23 and "became" or "assumed unto His person" a second way of expressing His unparalleled life - namely a true and full humanity. In so far as Matthew 1:23 points to the reality of Jesus Christ as "God incarnate", John 1:14 serves to explain what the reality of the incarnation is - namely "The Word" or "The Son" becoming human flesh. 

How the Baptist Faith and Message unpacks the doctrine of the incarnation of the Son of God
The Baptist Faith & Message 2000 is the official doctrinal statement of the Southern Baptist Convention. It's value lies in explaining and summarizing all the relevant scriptures that speak on various doctrinal subjects. With regard to the truth of Jesus' incarnation, the Baptist Faith and Message 2000 (henceforth BFM 2000) states the following:

"Christ is the eternal Son of God. In His incarnation as Jesus Christ He was conceived of the Holy Spirit and born of the virgin Mary. Jesus perfectly revealed and did the will of God, taking upon Himself human nature with its demands and necessities and identifying Himself completely with mankind yet without sin."

So then, what does this statement tell us about this miracle of the incarnation of the Son of God? In 2007, key SBC leaders Charles S. Kelley Jr., Richard Land and R. Albert Mohler Jr. produced a teaching manual that served to expound on every article of the BFM 2000. In their explanation of the article on Christ's incarnation (above) they write on page 41:(1) 

"Christ's coming in human form is called the 'incarnation'; He was literally God in human flesh. As John put it, the eternal Word 'became flesh and took up residence among us." (John 1:14). This was an act of infinite humility, as Christ emptied Himself by assuming the form of a slave, taking on the likeness of men (Philippians 2:7). He who made the universe came into His own creation to save His people. This is the distinctive truth of the Christian faith: in Jesus, God came and dwelled among us." 

In another full-length book on the BFM 2000, editors Douglas K. Blount and Joseph D. Wooddell produced a work that attempted to explain how the doctrinal distinctives of the BFM 2000 impact the practical and doctrinal practices of Southern Baptists. Concerning the truth of the incarnation as so described in the BFM 2000, they note on page 21 of their book: (2)

"As Baptists have long affirmed, Jesus of Nazereth is not merely a partake of human nature. He is not merely partly human; He is rather fully human. He did not merely take on the demands and necessities of human nature; rather, He took on that very nature Himself. So says the Baptist Faith and Message 2000; and so say Southern Baptists as a people."

Closing thoughts

Today we aimed to see what Christians in general and Southern Baptists in particular teach from God's Word regarding the incarnation of the Son of God. We first looked briefly at Matthew 1:23 and John 1:14 as leading verses on this central truth. We then focused on our attention on the Baptist Faith and Message 2000 and two commentaries that explained it's article on the event and significance of Christ's incarnation as a central Biblical truth of historic Christian faith. To Jesus be the glory! 

Endnotes:

1. Charles S. Kelley Jr., Richard Land and R. ALbert Mohler Jr. The Baptist Faith and Message. Lifeway Press. 2007. 

2. Douglas K. Blount and Joseph D. Wooddell. Baptist Faith and Message 2000 - Critical Issues in America's Largest Protestant Denomination. Rowman and Littlefield Publishers. 2007

P2 - Embracing Christ-centered rather than man-centered Christian living

James 2:1 My brethren, do not hold your faith in our glorious Lord Jesus Christ with an attitude of personal favoritism.

Introduction:
Today's post carries on from yesterday's theme of "Embracing Christ-centered, rather than man-centered Christianity. James is warning his readers not to "show favoritism" or be literally "seekers of the face". Whenever we seek to impress people more than to focus on the glory of Jesus Christ, the vitality of the Christian life is severely weakened. James' strong warnings list four consequences of preferring people more so than the Lord. Today we will look at those consequences, and then consider how we can embrace a Christ-centered Christianity and what it looks like in tomorrow's post.

The Specific consequences of showing favoritism (people pleasing)
So what specific consequences come about when we show favoritism?  Man-centered Christianity becomes the overall outcome.  Ironically, in an effort to focus more on people, man-centered forms of Christianity end up being less loving.  The more we try to please people for our own-agendas, the less we will be like Jesus.  As you journey through James 2:1-13, four damaging consequences result from man-pleasing Christianity

1. Less love in your heart for Jesus.  James 2:1-4
As James speaks about the manner in which you "hold to your faith in the glorious Lord Jesus Christ", the NASB words the statement in 2:1 as "with an attitude of favoritism".  Clearly the issue of showing favoritism affects the heart we have towards Jesus Christ, since such activity leads to us becoming "judges with evil motives". (2:4)  The phrase rendered "evil motives" speaks of "disputes, arguments and schemes" that are characterized as welcoming the company of evil.  Whenever we allow such evil motives to creep into our hearts, the love of Jesus will quickly grow cold.  Thus favoritism leads to less love for Jesus, but notice what else favoritism leads to...

2. Less love for God's glory. James 2:5-7
As James continues, he says in James 2:5 "Listen, my beloved brethren: did not God choose the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him?"  In typical Jewish style, James uses the word "Listen" to get his reader's attention.  Moses back in Deuteronomy 5:1 and 6:4 tells the people "Hear, O Israel" - so we know that what ever James is going to say, we need to heed.  Clearly showing favoritism and preferring one person over another causes the name of God to be blasphemed - which leads to less love of God's glory. (James 2:5)  

God's name and glory are interrelated.  For example, Exodus 33:18-19 "Then Moses said, “I pray You, show me Your glory!” 19And He said, “I Myself will make all My goodness pass before you, and will proclaim the name of the LORD before you; and I will be gracious to whom I will be gracious, and will show compassion on whom I will show compassion.”  The name of God refers to the sum total of His goodness, character and reputation.  God has invested His name and reputation into His very people.  How we treat one another ultimately reflects how we treat Jesus, as Jesus Himself explains in passages such as Matthew 25:45 “Then He will answer them, ‘Truly I say to you, to the extent that you did not do it to one of the least of these, you did not do it to Me."  Favoritism or partiality among God's people causes less love for Jesus and.....

3. Less love for God's word. James 2:8-11
To show partiality is characterized by James as violating God's Law.  In fact, the second greatest commandment according to Jesus is to "love your neighbor as oneself" (Matthew 22:37-39; Mark 12:28-34)  When we show partiality, we are doing the exact opposite of loving our neighbor.  To be a man-pleaser or show partiality makes me a "trangressor" (2:9,11) and guilty (2:10) as a lawbreaker.  Whenever we cater to certain people, rather than loving people with God's love, the net result is less love, less regard and less desire for God's Word.  But notice finally.....

4. Less love for one another. James 2:12-13
Certainly whenever we show partiality or become more "man-pleasing" with one another, how we treat one another will change.  When you look at James 2:1-13, you get the sense of a downward spiral effect stemming from ongoing efforts in preferential treatment of one person or group over another.  Mercy and lovingkindness are translated by the same Hebrew word in the Old Testament.  Micah 6:8 reveals the true nature of what God desires from His people - "He has told you, O man, what is good; And what does the LORD require of you But to do justice, to love kindness, And to walk humbly with your God? "  Tomorrow we will look at 1 John 4:7-21 to discover the way in which we can get back to embracing a Christ-centered Christianity. 

P1 - Embracing Christ-centered rather than man-centered Christian living

James 2:1 My brethren, do not hold your faith in our glorious Lord Jesus Christ with an attitude of personal favoritism.

Introduction:
Today's post features the author of James warning his readers to not show favoritism. The word translated "favoritism" connotes courting favor with certain people so as to gain their favor. Quite literally the Greek word underlying this English word literally refers to be a "seeker of the face". Another way we could render this word could be simply avoiding what amounts to "man-centered" or "man-pleasing" Christianity. How can you and I tell when we are concerned more about "seeking the face" or "approval" of people than God? Today's post begins a three part blog series on the subject we will call: Embracing Christ-centered rather than man-centered Christian living.

How avoiding "man-pleasing" Christianity functions in the overall message of James' letter
James' key point in his letter is concerned with "living working faith", as seen in James 2:26 - "For just as the body without the spirit is dead, so also faith without works is dead." As James writes to Jewish Christians scattered throughout the regions of Israel and beyond, he communicates to them the type of Christian faith desired by the Lord.  How often in churches today do you see favoritism or "man-pleasing" determining decisions and policies?

Bible teacher R.C Sproul in his study on James refers to this warning on favoritism as "playing politics".  Clearly whenever we try to please one group over another, or whenever we "cave in" to the whims and desires of certain people - we end up being man-centered in our lives and thus our various forms of service to the Lord.  What James is warning us to avoid in this subject of "showing favoritism" is people-pleasing, man centered Christianity.  It is a guarantee: wherever you see man, rather than Jesus Christ being the focal point of all efforts in your personal life or church, somewhere along the way favoritism has reared its ugly head.   

How God regards people ought to be the guide for how we are to approach people
The testimony of scripture is that in all of God's dealings with people, whether they be believer or unbeliever, is the fact that He does not show favoritism.  Passages such as Psalm 89:14 states - "Righteousness and justice are the foundation of Your throne;
Lovingkindness and truth go before You."  

God is a fair God.  No one can influence God to adjust standards or pull some strings to accomplish an agenda that would violate His character.  God does what He does for His own glory and purposes. (Isaiah 48:11)  When we turn to the New Testament, time and time again we read of how God does not show favoritism for the sake of anyone. (Romans 2:11; Ephesians 6:9; Colossians 3:25) 

So as we can see, whenever Christians get caught in the trap of trying to impress people rather than glorifying God, man-centeredness results. Amazingly enough, whenever we make Christ our sole Person for whom we bring pleasure, He will bless our efforts and bring people our way in His own timing and purpose. Tomorrow we will consider the consequences of man-pleasing Christianity and how we can instead embrace Christ-centered Christianity. Today we will close with these words from Jesus Himself - John 12:32  "And I, if I am lifted up from the earth, will draw all men to Myself.”

More tomorrow....