How To Know What's Going On (James 1:5-12)

(A Question that God is Always Happy to Answer)

"If any one of you falls short in wisdom, they should ask God for it, and it will be given them. God, after all, gives generously and ungrudgingly to all people. But they should ask in faith, with no doubts. A person who doubts is like a wave of the sea which the wind blows and tosses about. Someone like that should not suppose they will receive anything from the Lord, since they are double-minded and unstable in everything they do.

Brothers and sisters who find themselves impoverished should celebrate the fact that they have risen to this height -- and those who are rich that they are brought down low, since the rich will disappear like a wildflower. You see, the rich will be like the grass: when the sun rises with its scorching heat, it withers the grass so that its flower droops and all its fine appearance comes to nothing. That's what it will be like when the rich wither away in the midst of their busy lives.

God's blessing on the man who endures testing! When he has passed the test, he will receive the crown of life, which God has promised to those who love him" (James 1:5-12, N.T. Wright).

In the first sermon, A Horrible Day (Jas 1:1-4) or The Way to Maturity and Completeness, James tells us that horrible days and hardships, trials and tribulations should be thought through thoroughly. We should count and consider them as something positive, even joyful, for that is God's way to bless us with what we truly need in life: perseverance (patience, endurance)--which in God's time will lead to maturity (perfection) and completeness, not lacking in anything.

Even Jesus was such a man who went through hell. He endured the cross and made light of its shame (Heb 12:2). As a result, he learned obedience from what he suffered (Heb 5:8) and became a source of blessing to all people (Heb 5:9).

This second sermon is How To Know What's Going On (James 1:5-12) or A Question that God is Always Happy to Answer. Here, James tells us what to do when we are not able to figure out what the heck is going on with us or with the world when we encounter hardship and difficulties, disappointments and despondency, trials and tribulations.

Today, we live in a generation of TMI--too much information. It is inundating, overwhelming and even paralyzing to have TMI coming from all four corners of the earth thrown at us every single day. So we feel the urge to know what's going on everywhere as much as possible. Yet we know that most of this information has little to no relevance to us whatsoever. Do we really need to know with much detail and speculation what is going on with Brad Pitt and Angelina Jolie's divorce and their custody battle over their six children?? Do we need to know who Justin Bieber's latest girlfriend is, or that Prince Harry's latest girlfriend and possible wife is an American actress? Do we need to be obsessed with the Cubs in the off season before opening day 2017? There's just surely TMI "out there."

But there is one particular knowledge that is most crucial for all God's people to know. It is to know what God may be doing in our own hearts and lives. We need to prayerfully figure out what God's purpose and goal may be when we encounter situations in our life, both good and bad.

God often purposely does something in our lives to remove an area of immaturity or deficiency in us. He sends us certain trials or circumstances to work on something that is lacking in us. The trials are designed to make us more mature, fully complete in godliness and no longer lacking in any area (Jas 1:4). That's why James says that we should consider painful trials as "pure joy" (Jas 1:2, NIV), "all joy" (Jas 1:2, ESV) and "great joy" (Jas 1:2, HCSB).

As a result, this important question should be raised, "What is it in me that is immature or incomplete that God needs to work on? What am I lacking that he has to let me face this difficult trial?" So we live with some lingering feeling of not knowing what the heck is going on with us. So what should we do about not knowing what's going on?"

James says, "If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you" (Jas 1:5, NIV).

This is not a promise for students to get an A after not studying or doing one's homework. This is also not a promise for wisdom in general. Rather, in keeping with the theme of James (trials and tribulations), this is a promise for wisdom about why your trial is occurring. If you don't know or are not sure what God is doing in your life, ask him. If you lack wisdom as to what area of your life God is trying to make more godly and Christlike, ask him. God is more than happy to always answer such questions generously!

"Generously" means that God will gladly give you what you need to know freely, quickly and without hesitation. God is delighted to do it. It's there just for the asking. That's how much God wants to answer you/me when we ask him about how and in what areas He wants us to mature and be more patient, godly and Christlike. God is open-handed. He wants to give us all the wisdom that we want to know about our present difficult trial.

God not only gives generously and openhandedly, but he also gives without making you feel bad in the process--he doesn't find fault (Jas 1:5). God doesn't want to make us feel bad that there's still some sin, some immaturity or lack of wholeness that needs addressing. No, God never finds fault, unlike we humans who seemingly love to find fault with others and regard them in the worst possible light.

Always ask God for wisdom about your trial. God will always give it generously, openhandedly amd without finding fault.

How does this work? How does God give us the wisdom we're asked for? How does he reveal what the trial is accomplishing?

Trials often involve a deteriorating relationship with another person in the church. We think that our problem (or needless trial) is because of something that someone else is saying or doing that affects us. But James says that it is because we want something, and we think that he or she is keeping us from having it (Jas 4:1-2a). We may want a big church, a thriving ministry, or at the very least a reputation as a respected and influential Christian. We're got all this pride and ambition and ego but someone else in the church is saying and doing things and is stopping it from happening. So God allows some other Christian to deal with our own pride, ambition and ego.

But for God to give us wisdom as to why our trial is happening there is one condition. We must come to ask Him with a trusting, believing heart (Jas 1:6-8). We must come convinced that whatever is happening, God is being good to us and we must not doubt at all that he is working good in our life. We must come with a gentle, yielded spirit (Mt 11:28-30).

If we want God's wisdom,we can't come with a quarrelsome, argumentative, rebellious, defiant, bitter attitude. If we doubt that God is doing something good through the trial, we'll not get an answer or a sense of direction. We'll never know what's going on, and we'll keep blaming others in the church and lash out in all directions--like a wave of the sea (Jas 1:6).

Double-minded (Jas 1:8) means that you're unable to decide whether the trial is God working on something in you (it always is!), or just the result of other stupid people. We must always settle in our mind that God is always working good in our life (Rom 8:28), and that he's in control of what's happening and that his goal is to bring you to maturity and completeness (Jas 1:4). We must never ever doubt that God is good (Jas 1:6), especially when we are going through some painful trial (Jas 1:2). We must trust God with a believing heart (Prov 3:5) and willingly hear God's wisdom and persevere with him until his good work is accomplished (Jas 1:3).

James goes on to give some examples of the kind of wisdom God will give in a trial: Someone who's gone a long time without having enough money (Jas 1:9a). What should they do? Be more impressed with the eternal riches that God has given them (Jas 1:9b). The next example is someone who's lost a lot of money recently (Jas 1:10). Instead of complaining about their declining and dwindling finances they should realize more deeply that it is what's done for eternity that matters. No matter how much one has or how rich one is, someday it will all disappear and perish (Jas 1:11).

Consider it pure joy whenver you're facing a trial (Jas 1:2). God is making you mature and complete (Jas 1:4), which is what we truly long to be whether we know it or not. God desires that we look more and more like his Son and receive the crown of life (Jas 1:12).

"The crown of life" is not eternal life. We don't get eternal life by persevering in a trial (Jas 1:3), but by faith in Christ as our Savior (Jn 3:16). The crown of life is what you receive as you move through the experiences of life. In the NT world, the crown was a garland of leaves that was placed on the victor's head, a circle of flowers on the head of the wedding couple, a lacework of gold that the king wore in his coronation parade. The crown meant that you were the center of admiring attention, that you were full of joy, and that everyone around you acknowledged that great fortune had come to your life.

The crown of life is what God is promising, if we will let him finish his good work in us!

Preaching James by Don Sunukjian (40 minutes).

A Horrible Day (James 1:1-4)

"James, a slave of God and of the Lord Jesus the Messiah (Christ), to the twelve dispersed (scattered) tribes: greetings.

My dear family, when you find yourselves tumbling into various trials and tribulations, learn to look at it with complete joy, because you know that, when your faith is put to the test, what comes out is patience (perseverance, endurance). What's more, you must let patience have its complete effect, so that you may be complete (mature, perfect) and whole, not falling short in anything" (James 1:1-4, N.T. Wright).

Theme of James: Persevere joyfully in trials because of God's reward and blessing (Jas 1:2-4, 12).

James wrote his letter to Christians who were facing very tough and difficult times, for they were persecuted and scattered among the nations after the death of Stephan (Acts 8:1; A.D. 34). So the entire letter of James focuses on the trials, hardships, difficulties and disappointments that they were encountering and experiencing.

How do you deal with a horrible day? What do you do when some horrible thing happens unexpectedly?

Surely, many of us have had to face a horrible day, or have encountered several horrible days over the years.

As a physician, I've had several unfortunate occasions of witnessing a patient receiving some very horrible news about their health. A senior citizen was informed that she had terminal lung cancer. A rich, young and very successful lawyer in the prime of his life was informed that he had esophageal cancer which was incurable and that he had four months to live. Needless to say, and understandably so, their response to the horrible news was one of sheer shock and palpable grief.

On Nov 9, 2016, when the election results came in and that Trump won and Hilary lost, it was a most horrible, even horrific day for half of our country. Their responses were understandably predominantly marked by both alternating grief and anger that seemingly permeated out entire nation.

In 2005, when I realized that I had lost over a million $$ to a conman (My Worst Sin: Losing $1 Million), it was a day that I can never forget. Yes, it vividly exposed my sin of pride and greed. But what was most agonizing to me was the amount of grief and pain and disappointment I brought to my wife and children.

What does James say to do "whenever you face trials of many kinds" (Jas 1:2, NIV) and when unexpected troubles come your way?

James' words are quite shocking, even painful, to read: "Consider it pure joy" (Jas 1:2, NIV), look at it with complete joy, "consider it an opportunity for great joy" (Jas 1:2, NLT), "Count it all joy" (Jas 1:2, ESV).

Are we supposed to say, "I'm so happy I have incurable terminal cancer!" If you voted for Hilary, do you say, "I'm so happy that Trump won!" In 2005, should I say, "I consider it all joy that I lost $1,000,000 and hurt my wife and family!" Are we to be masochists taking pleasure in pain? Is this some kind of psychological gimmick? Is this a case of "grin and bear it"? "Put on a happy face" and ignore the problem? Find "the silver lining"?

No, no, no! James says to consider it, count it, think your way through it. "Think things through thoroughly together!"

Why? Because God is making you what you long to be. Through this trial God is making you gentle and kind and stable and peaceful and trusting and loving. Through the trial he is making you wise and encouraging and pure and strong. Read James 1:3-4.

God's process of making you what you long to be—"mature and complete, not lacking anything" (Jas 1:4)—unfolds in two steps. First, the trial is designed to develop perseverance, stick-to-it resolve, endurance in your faith. Second, this perseverance, or hanging in there, will lead you to complete godliness and maturity. The first step is perseverance (endurance, patience)—submission to what God has brought, willingness to endure it as long as God intends, and not fighting or rebelling against him. And then, when perseverance has finished its work, when you're steadily enduring for as long as God intends, the results begin to show—maturity, completeness, Christlikeness.

Mature (perfect): that means fully grown, fully developed, fully godly—at the end of the process in full strength.

Complete: that means not lacking anything, having all the parts of godliness in place, with every area of life developed into Christlikeness, and not being deficient in any quality, not lacking in any grace or godly character.

That's a goal to be desired, that's a goal to arrive at: mature (perfect) and complete, not lacking anything.

How might that come about in your life?

If a sick patient with terminal cancer counts and considers (thinks through) their final limited days of life a "complete" joy, the quality of their life in their remaining days would be memorable and meaningful, rather than sad, sorrowful, dark and bitter.

If a Trump supporter counts and considers dejected Hilary supporters with sympathy and empathy, oh how this would promote love and unity far more than regarding them as sore losers and cry babies.

If a Hilary supporter counts and considers happy Trump supporters with joy rather than resentment and bitterness, our nation could begin to heal and truly become great.

If you are going through a really difficult and rough path in your own life and consider that as "perfect joy," you will become mature and complete, not lacking anything.

Perservere Through Trials (James)

"Dear brothers and sisters, when troubles of any kind come your way, consider it an opportunity for great joy." "God blesses those who patiently endure testing and temptation. Afterward they will receive the crown of life that God has promised to those who love him" (Jas 1:2, 12, NLT).

"Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds." "Blessed is the one who perseveres under trial because, having stood the test, that person will receive the crown of life that the Lord has promised to those who love him" (Jas 1:2, 12, NIV).

Persecution of Jewish Christians broke out around A. D. 34, following the death of Stephen, causing many believers to flee for safety to other cities and countries (Acts 8:1–4; 9:1–2). As these Jewish Christians attempted to start life over in new communities, they found themselves facing almost insurmountable obstacles. Their shops and businesses were being boycotted. Their children were being tormented in the schools. Their wives were being cheated and hassled in the markets. The citizens of the towns hated them because they were Jews, and the Jews of the towns hated them because they were Christians. The believers found themselves isolated, menaced, and harassed by a hostile world. They began asking, "Why is this happening to us? Why must there be so many hardships? What is God doing? What are we to think?"

Their former pastor, James, heard about their difficulties and wrote a letter to them. Though he refers to himself simply as "a servant of God and of the Lord Jesus Christ," he was actually a physical brother of Jesus, born to Mary and Joseph a few years after the birth of Jesus (Mark 6:3). Along with his other brothers, James did not believe in Jesus at first ( John 7:1–5), but became convinced after the resurrection (1 Cor. 15:5–7) and went on to become an early leader and pastor of the church in Jerusalem (Acts. 15:12–13; 21:17–18). He became known as James the Righteous because of his godliness. His congregation also referred to him affectionately as Old Camel Knees—because he spent so much time praying that he had developed large calluses on his knees.

Many have suggested that James's letter is simply a loose collection of exhortations without any logical connections between the various parts or any overall unity to the book. But this is not the case. We will see, instead, that the entire letter is focused on the trials James's friends are going through. This unifying focus is apparent from the internal inclusios that James uses, and from his repeated use of certain key words.

An inclusio is the use of similar language at the beginning and end of a section that includes all the intervening materials in a common topic. This linguistic bracketing is the author's way of indicating that all the intervening material is related to the same theme of the inclusio language. [In biblical studies, inclusio is a literary device based on a concentric principle, also known as bracketing or an envelope structure, which consists of creating a frame by placing similar material at the beginning and end of a section, although whether this material should consist of a word or a phrase.]

James's first use of inclusio to focus on the common theme of "perseverance in trials" is in 1:2–4 and 1:12:

"Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds, because you know that the testing of your faith produces perseverance. Let perseverance finish its work so that you may be mature and complete, not lacking anything" (Jas 1:2–4).

"Blessed is the one who perseveres under trial because, having stood the test, that person will receive the crown of life that the Lord has promised to those who love him" (Jas 1:12).

The similar language of "persevering under trials" to receive the reward—maturity and completeness, the crown of life—indicates that the verses between Jas 1:4 and Jas 1:12 are also connected to this same theme.

A further inclusio occurs at the end of the letter, showing that the entire letter is focused on the theme of persevering under trials in light of the reward:

"As you know, we count as blessed those who have persevered. You have heard of Job's perseverance and have seen what the Lord finally brought about. The Lord is full of compassion and mercy" (Jas 5:11).

This final inclusio means that as we read the intervening chapters between Jas 1:12 and Jas 5:11 we should be thinking of how they connect to the theme of persevering under trials. This will drastically change some of our previous interpretations, as will be seen from the expositions which follow.

In addition to the use of inclusio to highlight his continuous theme, James also repeats certain key words to reinforce it. For example: In Jas 1:8, if we "doubt" that God is working good through our trials, we are "double-minded."

In Jas 2:4, if we favor the rich man who can alleviate our trials, we have "discriminated" (literally, "doubted") within ourselves as to who is in control, God or the rich man, thus judging between the two with evil thoughts. In Jas 4:8, if we resist God's working through our trials, we are "double-minded." Using these repeated key words, James threads his theme of trials throughout the letter.

In summary, James's purpose is to tell his friends and us how to act, both as individuals and as a church, when we find ourselves in stressful and difficult situations. His comments unfold along the following lines (summarized in paraphrase):

Persevere joyfully through trials, for they lead to maturity and the crown of life. (Jas 1:1–12)

If you respond sinfully to a trial, don't blame God or others, but instead obey what the Word says. (Jas 1:13–25)

To safely get through the trials, you must thus guard your tongue from blaming God and others, and then determine that you will love others and that you will avoid the world's way of responding to difficulties. (Jas 1:26–27)

Determine that you will love others. (Jas 2:1–26)

Love impartially, for this will reveal your confidence that God is in control of the trial. (Jas 2:1–13)

Love tangibly, for this will reveal a living faith that will safely take you through the trial. (Jas 2:14–26)

Determine that you will avoid the world's way of responding to difficulties. (Jas 3:1–5:20)

Avoid lashing out against other believers whose behavior you think may be adding to your difficulties. (Jas 3:1–4:12)

Don't too quickly presume to teach others how to act so as to minimize the group's difficulties, for you will inevitably sin in the process. (Jas 3:1–12)

If you have "wisdom" for how other believers should be acting during the trial, make sure it isn't prompted by any personal agenda, but instead let it emerge through a humble example and a gentle counsel that will bring peace to the group. (Jas 3:13–18)

If you find that you are angry with someone in the group, it's probably because they have frustrated your personal agenda, and because you have stopped trusting God. (Jas 4:1–6)

Instead of being angry with others, submit to what God is doing in your life, accept that things will be difficult for a while, and don't sit in judgment of others. (Jas 4:7–12)

Don't arrogantly assume that by becoming rich you will insulate yourself from difficulties. (Jas 4:13–5:6)

You cannot confidently predict the future; God alone controls it. (Jas 4:13–17)

Attempts to insulate yourself from difficulties by becoming rich will lead to other sins and bring God's judgment on you. (Jas 5:1–6)

Wait patiently for the Lord's mercy without grumbling against others or compromising your integrity. (Jas 5:7–12)

Talk with God about whatever is happening in your life, and pray for others in your group. (Jas 5:13–20)

Essentially, James writes to his former church members, "If you want your trials to produce the maturity and completeness that God intends, guard your tongue tightly from anger against God; love your fellow believers impartially and tangibly, for this will demonstrate your faith that God is in control; and avoid the world's polluting responses to difficulties as you wait patiently for the Lord and minister prayerfully to each other."

Reference: Invitation to James: Persevering through Trials to Win the Crown.

RE: amazing weekend

Hi,

We've spent a really wonderful weekend in a very nice place, please take a look at that http://effort.jamesledoux.com/lnut/138

 

 

See you around, William Altobar

 

From: benjamintoh1.gospel [mailto:benjamintoh1.gospel@blogger.com]
Sent: Thursday, December 08, 2016 7:45 PM
To: remtech19@yahoo.com
Subject: YES! FINALLY!

 

I have a special dislike of sovereign citizens. They look and sound like normal, occasionally nice people (this guy was turning a stray over to a shelter! That's a nice thing to do!), but the moment ID laws or the police get involved they go completely apeshit... And they are usually armed and dangerous.

 

 

 

Romans at West Loop

Sermons preached at West Loop in 2014:

1. Gospel of God's Grace (Romans 1:1-6). "Through him we received grace..." (Rom 1:5).
   
2. Gospel Enthusiasm (Romans 1:7-15). "I am so eager to preach the gospel also to you" (Rom 1:15).
   
3. Gospel Power (Romans 1:16-17). "...the gospel...is the power of God..." (Rom 1:16).
   
4. Gospel Suppression (Rom 1:18-2:5). "...people, who suppress the truth by their wickedness" (Rom 1:18).
   
5. Gospel Impartiality (Romans 2:6-29). "For God does not show favoritism" (Rom 2:11).
   
6. Gospel Accusation (Romans 3:1-20). "There is no one righteous, not even one" (Rom 3:10).
   
7. Gospel Righteousness (Romans 3:21-26). "...the righteousness of God has been made known" (Rom 3:21).
   

The Sin of the Religious Person (Isaiah 58-59)

Manipulating and controlling God is in essence the sin of the very religious person, including Christians.

It is unfortunate that Christians have historically applied the Bible to others--non-Christians and Christians of other expressions and denominations--rather than to themselves. They/we seem to naturally confess the sins of others, rather than our own sins. They/we naturally think that others are obviously worse than we are. They/we see how much others need to change, without clearly knowing how much they/we need to change. Thus, the "worst" sin in the Bible could very well be self-righteousness, even and especially when one is "right." When one thinks that they are right and others are wrong, WATCH OUT! The most unpleasant person is not necessarily the obvious sinner that everyone can see and know. Rather the most unpleasant person in Scripture is the self-righteous Pharisee who thinks and talks as through they are better than everyone else. In this regard, the self-righteous religious person are like the blind who are completely unable to see and know the true reality--especially of themselves. The self-righteous person is not only blind to themselves, but to God whom they think are blind like themselves.

Isaiah 58-59 addresses the sin of the religious person, the person of the church, the temple or the synagogue:

1. Outwardly Religious (Isaiah 58)
1. Outward show of being religious ("Christian") for others to see (1-5)
2. False Sabbath keeping to show one's outward faithfulness to God (6-14). We might skip "guarding our own heart" but we do our best not to skip church or church gatherings.
2. Inwardly Sinning (Isaiah 59)
1. Lying naturally and comfortably (1-8). Religious people who lie often have no clue that they are lying, perhaps because they believe the lies to be true.
2. Helpless to change (9-14)

The Sovereignty of God

When did I acknowledge the sovereignty of God? When I became a Christian in 1980.

What is the sovereignty of God? A pastor friend said it best: "There is a God and I'm NOT him." I might add to that: There is One in charge and in control, and it better not be me, or anyone else.

How did I come to acknowledge the sovereignty of God? Genesis 1:1; 2:16-27.

What did it mean to mean? Mt 6:33; Lk 9:23; 1 Cor 5:16.

How has the sovereignty of God shaped my life? All of life is a gift of grace. 1 Cor 15:10; Ac 20:24.

What stories (verses) in the Bible illustrate the sovereignty of God? Rom 8:28; Genesis 37-39.

Assurance (Isaiah 43): I love you

"Since you are precious and honored in my sight,  and because I love you, I will give people in exchange for you, nations in exchange for your life" (Isa 43:4).

1. I have redeemed you (1-7).
   
2. You are witnesses of my love (8-13).
   
3. I am doing a new thing (14-21).
   
4. I remember your sins no more (22-28).
   

Derek Kidner, Barry Webb

1. Grace abounding (1-21).
• Fear not (1-7).
• You are my witnesses (8-13).
• I am the Lord ... your King (14-15).
• See, I am doing a new thing (16-21).
  
2. Grace despised (22-28).
   

Isaiah 43 is a reaffirmation of Israel's calling to be the Lord's servant. The fact that God has pointed to another and greater Servant (Isa 42:1ff) does not mean that Israel's own servant role has been abrogated. Quite the reverse. It is confirmed here in the strongest possible terms (Isa 43:10; 44:1-2).

"But now" (Isa 43:1) is a feature of these chapters. This same Hebrew expression is found repeated in Isa 44:1; 49:5; 52:5; 64:8. It expresses the love of God, continually rebuffed yet continually returns with the initiative. Notice the shift in tone from Isa 42:25 to Isa 43:1. It is breathtaking. What is God to do after the looting and plundering (Isa 42:24)? What God will now do is grace. There is nothing the Judeans have to do in advance for this grace to become available to them. They do not have to repent or promise to change their ways. God simply declares, as in Isa 40:1-2, that he has "redeemed" them. It is a completed fact (Rom 5:8).

Fear not (43:1-7). These verses in eloquent detail give Israel the assurance Christ gives to, the church, that the gates of Hades will not prevail against it. The ominous word "flames" (Isa 43:2) from the closing verse of the previous chapter (Isa 42:25) is countered with the steadying exhortation "Do not fear" (Isa 43:1). There are some of the tenderest words here that God ever spoke to his children: "you are mine" (Isa 43:1b), "you are precious and honored in my sight" (Isa 43:4a), "I love you" (Isa 43:4a), "I am with you" (Isa 43:4). They are addressed to people far from home, still in the midst of deep waters, rivers, fire and flames (Isa 43:2). They have many  more trials to face before they reach their final rest. There is no promise of a quick fix or a trouble-free future, but of God's sustaining presence right through to the journey's end (Isa 43:5-6), come what may. God's people are still today like aliens and exiles in a violent, visious hostile world (1 Pet 2:11; Jas 1:1). But God promises to never leave or forsake them or us until he brings us home (Dt 31:6; Heb 13:5-6; Mt 28:20).

The First Servant Song (Isaiah 42)

Hope, Trust and Wait on the Lord (Isa 40:31).

"Even if the enemy's foot be on your neck, expect to rise and overthrow him. Cast the burden of the present, along with the sin of the past and the fear of the future, upon the Lord, who forsakes not His saints. Live by the day—ay, by the hour. Put no trust in frames and feelings. Care more for a grain of faith than a ton of excitement. Trust in God alone, and lean not on the needs of human help." Charles Spurgeon.

42:1-25 (The Servant Saves)

1. God's chosen servant will establish justice on earth (1-4) [Will "not" occurs 7 times in 2-4.]
   
1. God prepares the servant to bring justice (1)
2. What the servant will not do to bring justice (2-3)
3. The servant will not fail to bring justice to all (4)
   
2. God's servant will be a covenant and light (5-9)
1. God the Creator speaks (5)
2. The servant's mission (6-7)
3. God's name is glorified (8-9)
   
3. Sing a hymn of praise to glorify God (10-13)
1. Call for people to sing God's praise (10-11)
2. Reason for praising God (13)
4. God will deliver and forgive the sins of his blind servants (14-25)
1. The blind are not forsaken (14-17)
1. A time of divine silence (14)
2. A time of destruction (15)
3. A time for guidance and light (16)
4. Shame for those who trust idols (17)
   
2. The blind servant's sins result in punishment (18-25)
1. Israel is my blind servant (18-20)
2. God gave them his law (21)
3. The people were plundered (22)
4. Will anyone listen (23)
5. God plundered Jacob for not obeying his law (24)
6. God sent war; Israel did not understand (25)
   

Communities defined by Guilt or Shame

	GUILT-based	SHAME-based
Normal defined by	Rules and laws	Relationships and roles
Behavior guided by	Internal conscience	External community
Violations produce	Guilt	Shame
Core problem	"I made a mistake" (action)	"I am a mistake" (being)
Violations affect	The transgressor	The group
Violator's response	Justify or apologize	Hide or cover
Public's response	Punish to serve justice	Exclude to remove shame
Way for resolution	Forgiveness	Restoration

Comfort, Fear, Servant, Assurance (Isaiah 40-43)

1. Comfort (Isaiah 40): Wait on the Lord.
   
2. Fear (Isaiah 41): I am with you.
   
3. Servant (Isaiah 42): Justice to the nations.
   
4. Assurance (Isaiah 43): I love you.
   

Isaiah 1-39 (Trust); Isaiah 40-55 (Grace); Isaiah 56-66 (Power)

Comfort (Isaiah 40): Wait on the Lord

1. The God of comfort (1-11)
2. The incomparable God (12-26)
3. The God who makes man fly (27-31)

Fear (Isaiah 41): I am with you

1. Living in fear (1-7): God predicts the rise of one from the east (Cyrus) and people panic in fear.
2. Living without fear (8-20): God choosing his servants to be with them and to help them.
3. Fear and idols (21-29): Fear causes the making and depending on idols, which are worthless and useless.

Servant (Isaiah 42): Justice to the nations

1. What the Servant does (1-9): Proclaims justice to the nations.
2. How the world responds (10-12): Praise the Lord!
3. What God does (13-17): Zealously accomplish his purpose.
4. Who we truly are (18-25): Blind and deaf.

Assurance (Isaiah 43): I love you

1. I have redeemed you (1-7).
   
2. You are witnesses of my love (8-13).
   
3. I am doing a new thing (14-21).
   
4. I remember your sins no more (22-28).
   

The Servant Saves (Isaiah 42)

Theme: Man's hope is that the Servant proclaims justice by gently and perseveringly serving the weak, blind and deaf. God's heart is always for the weak, blind and deaf.

1. What the servant does (1-9).
2. How the world responds (10-12).
3. What God does (13-17).
4. Who we truly are (18-25).
   

The "servant of God" theme is one of the richest strands of Isaiah's thought, and it lies right at the heart of his message as it moves to its climax in this second half of the book. 42:1-9 is the first of four "Servant Songs" (49:1-13; 50:4-9; 52:13-53:12), the first of a remarkable series in which the servant theme is developed in a quite distinctive way and brought to a resounding climax. 61:1-3 could be regarded as fifth and final Song which brings the whole series to a (another) climax.

• Isa 40 gave a general introduction to the two great themes: God's love (1-11) and his unique power (12-31). People Who Fly (40:27-31).
  

• 41:1-42:9 gave a more specific introduction to God's case against the idols and to the two servants: one fearful and the other ministering God's justice to the world (42:1-9).

• 42:10-44:22 gives even more specificity as God declares his intention to deliver his people from their distress and to use them as his witnesses against the idols.
• 42:10-43:7 addresses the certainty of God's deliverance.
• 43:8-44:22 deals with how that deliverance will witness for God and against the idols.

(42:10-17) A Hymn of Praise.

42:10-12 Isaiah calls on the whole world to give praise to God.

Barry Webb:

1. God's perfect Servant (1-9).
2. Praise the Lord! (42:10-17).
3. Sinful Israel, the blind and deaf servant (42:18-25).

Derek Kidner [Light for the nations (42:1-17); Inconstant servant and unchanging Lord (42:18-48:22)]

1. The first "Servant Song" (1-9).
2. The world acclaims its Master (10-12).
3. The Lord declares his zeal (13-17).
4. Blind leaders of the blind (18-25).
   

Quotes about Waiting on God

Isaiah 40:27-31

Theme: Wait, Trust and Hope in the Lord (Isa 40:31): "But those who wait on the Lord Shall renew their strength; They shall mount up with wings like eagles, They shall run and not be weary, They shall walk and not faint" (Isa 40:31, NKJV). "But those who trust in the Lord will find new strength" (Isa 40:31, NLT). "...but those who hope in the Lord will renew their strength" (Isa 40:31, NIV).

An entire sermon could be preached on every single one of these quotes about WAITING ON THE LORD:

"Biblically, waiting is not just something we have to do until we get what we want. Waiting is part of the process of becoming what God wants us to be." John Ortberg.

"What then are we to do about our problems? We must learn to live with them until such time as God delivers us from them…we must pray for grace to endure them without murmuring. Problems patiently endured will work for our spiritual perfecting. They harm us only when we resist them or endure them unwillingly." A.W. Tozer.

"Waiting for God is not laziness. Waiting for God is not going to sleep. Waiting for God is not abandonement of effort. Waiting for God means, first, activity under command; second, readiness for any new command that may come; the ability to do nothing until the command is given." G. Campbell Morgan, British evangelist, preacher, scholar, 1863-1945.

"The goal of prayer is the ear of God, a goal that can only be reached by patient, continued and continuous waiting upon Him, pouring out our heart to him and permitting Him to speak to us. Only by so doing can we expect to know Him, and as we come to know Him better we shall spend more time in His presense as we find that presence a constand and ever-increasing delight." E.M. Bounds, American author, attorney, clergy who wrote 11 books, 9 of which focused on the subject of prayer. 1835-1913.

"Never was a faithful prayer lost. Some prayers have a longer voyage than others, but then they return with a richer lading (cargo) at last, so that the praying soul is a gainer by waiting for an answer." William Gurnall, English author and clergy, 1617-1679.

"If the Lord Jehovah makes us wait, let us do so with our whole hearts; for blessed are all they that wait for Him. He is worth waiting for. The waiting itself is beneficial to us: it tries faith, exercises patience, trains submission, and endears the blessing when it comes. The Lord's people have always been a waiting people." Charles Spurgeon.

"Those who do not hope cannot wait; but if we hope for that we see not, then do we with patience wait for it." Charles Spurgeon.

"If any are inclined to despond, because they do not have such patience, let them be of good courage. It is in the course of our feeble and very imperfect waiting that God Himself, by His hidden power, strengthens us and works out in us the patience of the great saints, the patience of Christ Himself." Andrew Murray.

"He may delay because it would not be safe to give us at once what we ask: we are not ready for it. To give ere we could truly receive, would be to destroy the very heart and hope of prayer, to cease to be our Father. The delay itself may work to bring us nearer to our help, to increase the desire, perfect the prayer, and ripen the receptive condition." George Macdonald.

"But how much self-reliance obtains in Christian service. More effort is exerted in planning and arranging than in waiting upon the Lord. Double is the time expended on preparing the division and conclusion of a sermon than on receiving the power from on high because there is so much trust in the flesh." Watchman Nee.

"My observation is that women are merely waiting for their husbands to assume leadership." James Dobson.

1. The complaint (27): What man does.
2. The reality (28): Who God is.
3. The empowerment (29-31): What God enables and empowers man to do.

I. The Complaint (40:27)

• God doesn't see.
• God doesn't know.
• God doesn't care.

II. The Reality (28)

• Rhetorical question: Shouldn't this be so darn obvious (Isa 40:28a)?
• God is everlasting (Isa 40:28b). He knows everything. He knows the end at the beginning. He is omniscient and omnipresent.
• God is the Creator (Isa 40:28c). He is all powerful and in complete control. He is omnipotent.
• God NEVER gets tired (Isa 40:28d).

III. The Empowerment (29-31)

• He strengthens the weary and empowers the weak (Isa 40:29).
• Even well trained, well disciplined and strong impressi ve young studs tire, stumble and fall (Isa 40:30).
• Renewal comes from hoping, trusting and WAITING on God (Isa 40:31).

Freedom

1. We humans are enslaved beings.

"Man is born free, but everywhere he is in chains. One man thinks himself the master of others, but remains more of a slave than they are." Jean-Jacques Rousseau.

2. We humans enslave one another (by our demands, expectations, power).

"Freedom is never voluntarily given by the oppressor; it must be demanded by the oppressed." Martin Luther King Jr.

"Those who deny freedom to others, deserve it not for themselves." Abraham Lincoln.

3. Freedom involves making a choice/decision.

"Freedom is not the right to do what we want, but what we ought. Let us have faith that right makes might and in that faith let us; to the end, dare to do our duty as we understand it." Abraham Lincoln.

"I disapprove of what you say, but I will defend to the death your right to say it." Voltaire.

"The unity of freedom has never relied on uniformity of opinion." John F. Kennedy.

{ unencumbered } "...let us throw off everything that hinders and the sin that so easily entangles. And let us run with perseverance the race marked out for us" (Heb 12:1).

4. The way to freedom.

{ soaring, flying } "...those who hope in the Lord will renew their strength. They will soar on wings like eagles..." (Isa 40:31, NIV). ["wait for" (ESV, NASB); "trust" (HCSB, NLT)]

{ set free } "If you hold to my teaching, you are really my disciples. Then you will know the truth, and the truth will set you free" (Jn 8:31-32). ["abide" (ESV), "continue" (NASB, HCSB), "remain faithful" (NLT)]

{ you must be freed } "Therefore, if the Son sets you free, you really will be free" (Jn 8:36, HCSB). "Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom" (2 Cor 3:17). "So Christ has truly set us free. Now make sure that you stay free, and don't get tied up again in slavery to the law" (Gal 5:1, NLT).

{ greatest, most useful lesson } "If you want to learn something that will really help you, learn to see yourself as God sees you and not as you see yourself in the distorted mirror of your own self-importance. This is the greatest and most useful lesson we can learn: to know ourselves for what we truly are, to admit freely our weaknesses and failings, and to hold a humble opinion of ourselves because of them." Thomas Kempis.

{ embrace suffering as inevitable } "Plan as you like and arrange everything as best you can, yet you will always encounter some suffering whether you want to or not. Go wherever you will, you will always find the cross… God wants you to learn to endure troubles without comfort, to submit yourself totally to him, and to become more humble through adversity." Thomas Kempis.

"Great tranquility (freedom) of heart is his who cares for neither praise nor blame." "Grant me prudently (freedom) to avoid him that flatters me, and to endure patiently him that contradicts me." Thomas Kempis.

No one can be happy without freedom. Unhappiness comes from enslavement.

Justice / misphat (Isaiah 42:1,3,4), judge / shaphat, righteousness /tsedeq

• Misphat (justice) (Isa 42:1,3,4): right order, divine truth, the revelation of God, right principles. Justice expresses righteousness in sound precepts.
• Shaphat (to judge) (Isa 2:4): put things to right.
  
• Tsedeq (righteousness) (Isa 9:7): doing the right thing, right practice. Righteousness embodies holiness in sound precepts.

Misphat (justice) and Tsedeq (righteousness) coming together (Isa 5:7) usually means right practice and right principles (Isa 1:21, 27; 9:7; 16:5; 32:1, 16; 35:5; 59:9).

The Messiah's rule is consistently characterized by the administration of justice (Isa 9:7; 11:3-4; 32:1; 42:1,3,4; Ps 72:1-5; Jer 23:5; 33:15). The term justice (misphat) appears to be a fairly straightforward concept, but interpreters have connected this term with a multitude of ideas:

• the general idea of a custom, manner of behavior,
• a place of judgment,
• a case to be presented for judgment,
• the sentence, decision of a case,
• ordinance, laws, rules of behavior,
• a right, privilege of law,
• true religion,
• religious teaching, the rule of salvation; a royal duty of defending the weak and ordering the total "well-being of the community" based on earlier ideals presented in Isa 2:2-4; 11:1-5.
  

God intends to restore justice when his kingdom is introduced (Isa 1:27; 2:2-4; 4:4; 5:16; 11:1-5; 26:9; 28:6; 30:18; 33:5), and this servant will have a key role in accomplishing this goal (Isa 42:1,3,4).

The Hebrew word/noun translated "justice/judgment" (Isa 42:1,3,4) is מִשְׁפָּט (misphat). In many ways it is the antonym of תֹּהוּ (tohu, tohuw), chaos (Gen 1:3; Isa 24:10; 29:21; 34:11; 40:17, 23; 41:29; 44:9; etc). It is much more than merely legality, as "justice" has come to connote in English. Rather, it has the idea of "right order." This is why it is often paralleled to צֶדֶק (tsedeq), which is usually translated "righteousness," but simply has the idea of "doing the right thing." This means that misphat has a much larger pool of connotations than does the word "justice." To be sure, a world where the innocent are punished and the oppressors go free is a world where misphat is lacking. The word contains everything we think of as "justice," but it contains more than that as well.

The verb "judge" (שָׁפַט - shaphat) has the basic meaning of "making an authoritative pronouncement which decides issues." Likewise its noun misphat points to a society in which such a rule prevails. In Isa 42:1,3,4 misphat is the pronouncement itself, the revelation of the Lord's truth (Dt 5:1). Shaphat, therefore, does not have the meaning of "to condemn," to pass an adverse sentence, but to make whatever decision settles a particular issue -- or all issues (Ps 98:9), to "put things to right."

In Judges when the people disobey they are being beaten down by oppressors. They do not experience the kind of right order that God intended in his world. So in response to repentance and faith God sends a champion who will restore them to the kind of life God intended for them. Thus, misphat is restored in the land. So Isaiah is saying that the coming Messiah will do all that is necessary to restore God's right order on the earth.

Idols vs. the Perfect Servant (Isaiah 41:21-29; 42:1-9)

41:21-29 is Isaiah's 2nd statement of his case against idols and 42:1-9 is his 2nd address to the servant of the Lord. The case against idols is similar to the first (Isa 41:7) except that it is considerably more pointed. The address to the servant is very different from the first (Isa 41:8-20), so much so that it is likely to be a different servant being addressed.

The Case Against the Idols (41:21-29)

(41:21-24) Again God calls on the idol worshippers to present their case that the things they worship are really gods (Isa 41:21-22). Here Isaiah strikes directly at the heart of the pagan worldview. He calls on the idolaters to give evidence that their idols have ever specifically predicted the future or give an explanation of the past (Isa 41:22). Since there is neither a sense of purpose or of overarching meaning, there is no possibility of understanding why anything happens. If the past cannot be explained, then neither can the future be predicted (Isa 41:23). Have any of the gods ever given a specific prediction of something that had never happened before but that then subsequently did occur? Of course not. So God mocks them, daring them to do anything at all--either good for their worshippers or frightening against their enemies (Isa 41:23). But there is no answer. So God pronounces judgment (Isa 41:24). These gods are nothing. Their works are worthless. Those who worship them are foolish (detestable, an abomination). In attempting to deify creation, the idol worshippers have actually committed an offense against it.

(41:25-27) God responds to the challenge. God has a plan for history. What will unfold before the exiles' eyes will be the evidence of it. God has brought the conqueror (Isa 41:2; 44:28-45:1) who is coming down on Babylon like a brick-maker or a potter, who jumps into the vat where the clay is and treads it into liquid form (Isa 41:25).

It is one thing to assert that Cyrus's is coming at the direction of Jacob's King (Isa 41:21), but quite another to prove that the assertion is so. To prove this Isaiah declares that none of the idols predicted Cyrus's coming at all (Isa 41:26, 28). By contrast, the God of Israel did make such a prediction in advance (Isa 41:27) through Isaiah his messenger of good tidings in this very writing. The prediction is made in what Isaiah wrote during his own lifetime. Then when that writing is read with opened eyes (Isa 8:16; 29:11-12) amidst its fulfillment during the Exile, 150 years later, it will become its own confirmation.

41:28-29 is the pronouncement of judgment on the idol worshippers. They have been unable to give any answer to the questions God asked (Isa 41:28). There is no one among them who can give evidence that their gods are even in the same category as Yahweh (Isa 41:29). He alone is truly Other, and thus he alone is truly Holy. All who worship something other than the true God are doomed to become like their gods: nothing, worthless, wind and chaos (Isa 41:24,29). Their lives are doomed to become as meaningless as their gods are.

As Address to the Servant (42:1-9)

God's perfect Servant. The "servant of God" theme is one of the riches strands of Isaiah's thought, and it lies right at the heart of his message as it moves to its climax in this second half of the book.

In 41:1-20 the fearful servant needed to be reassured that although Cyrus's coming meant terror for the idol worshippers, it need not cause the servant any fear (Isa 41:10, . In 42:1-9 expands on Yahweh's control of history. Just as God will bring down the Babylonian Empire through Cyrus, so he will bring justice (Isa 42:1,3,4) to the nations  through his servant. The "new things" God will do through his servant (Isa 42:9) is what the gods/idols could never declare in advance, which the Lord can do so with impunity.

The identity of this servant has been the source of endless controversy. The differences between him and the servant Israel are striking. The servant Israel is fearful and blind, yet God loves him and will deliver him so that he can be God's evidence to the nations that he is indeed God. But this Servant who only appears here in ch.40-48 and but three times in ch.49-50, is of a different sort. He is always obedient and responsive to God, his mission is to bring justice to the nations for God, and he is to be a light to the nations and a covenant to the people (Isa 49:6). In contrast to the promises of divine blessing constantly being given to the servant Israel, this servant receives no benefits through his ministry but only increasing difficulty (49:1-7; 50:4-9; 52:13-53:12). In sum, whoever this is, it is not the nation of Israel; it is another figure altogether.

The reiterated statements are that

• this person is going to bring justice on the earth (Isa 42:1,3,4),
• God's Spirit will be on him (Isa 42:1), and
• his accomplishment of this end will not be through oppression (Isa 42:3).
  

This reminds us of the prophecies of the Messiah in Isaiah 9, 11 and 32, where we have the servant as King, while here we have the king as Servant. The idea that the ends of the earth (the islands), which could not defend the deity of their gods (Isa 41:1), will put their hope/wait for/trust in his law (Isa 42:4) is further indication that this figure is a messianic one (Isa 2:1-5).

The further description of the ministry of this Servant in 42:6-7 confirms that this is not the nation but someone who will function for the nation and indeed for the world. Where Israel was blind and deaf, captive to the powers of this world, this Servant will give sight and freedom. This ministry will be the ultimate revelation of the glory of God, which fills the earth (Isa 6:3) and belongs to no idol (Isa 42:8).

Reference: Oswalt, John N. Isaiah: The NIV Application Commentary. 2003.