I’ll post some more thoughts later this week.

1. The same: This is when the second line of the couplet simply restates the idea of the first line, only in different words. Take a minute and see if you can spot any of this type of parallelism in Psalm 9, our passage this week.
2. The opposite: This is when the second line says the exact opposite of the first line. This type of parallelism is more common in Proverbs, but can be found throughout the Psalms as well.
3. The extension: This is when the second line of the couplet restates the main idea of the first line, but then adds some new idea or extends the main idea in some significant way. There are some good examples of this in Psalm 9 as well. See if you can see them.

You can spot other types of parallelism  as you read. But just knowing what it is will greatly enhance your appreciation of the poetry of the Psalms.

• Is James talking about physical sickness? Probably. There doesn’t seem to be any reason to think he’s not.
• Is this a normative call for all sickness in the church? Not necessarily. It might be that he is addressing a particular need in the church. It’s not at all clear that every sickness must be addressed by elders gathering and praying.
• What is the prayer of faith? Whose faith and whose prayer? Will it lead to healing every time?
  • The faith is that of those praying, in this case the elders.
  • The prayer of faith assumes much about the relationship of God’s sovereignty and his control. The prayer of faith is prayed with an attitude of expectancy in God’s time and in God’s way. Our faith does not include the assurance that we always know the best way; it does always include the assurance that God does.
• What is the relationship between sin and sickness?
  • There is biblical warrant for a relationship between sin and sickness, on occasion. James is saying that if a person is sick because of sin, God’s answer to the prayer of faith will be forgiveness and restoration. Thus the “therefore” of verse 16.

Summary The key thing to remember here is that God is in control. The prayer of faith recognizes that God runs the world through prayer. If you are not convinced of this, then stop praying. If you are convinced of this, pray more.

• Part 1
• Part 2
• Part 3

• faith
• works
• believe
• justify

The Gospel never calls anyone to halfway discipleship. Half-hearted obedience is disobedience. If Jesus Christ is the Lord of glory, as James here claims, then he is worth every ounce of energy expended in making his name known among people of every race, culture, creed and class.

The opening verses of James chapter 2 clarify what is at stake in this proclamation by laying out a “for instance” situation with one point: prejudice is never an option for Christ’s followers. Expressed in Old Testament terms, one might say, “thou shalt no discriminate.”

But as Bible students for many generations have appreciated, biblical commandments that are expressed negatively often have a corresponding positive injunction that is equally as binding. For example, the command to not lie carries with it a corresponding command to speak and love truth, and seek out truth. So, I believe, in James 2 there is an unspoken but binding imperative that does not simply avoid prejudice.

I would state this imperative as follows: A Christian is called to seek out and actively break down every barrier that separates man from man and man from God, for the sake of Gospel proclamation among every tribe, language and people. This mission will continue until Christ returns.

In every sphere of our influence – school, work, community, even family – we are called to break down barriers. Between black and white, rich and poor, educated and uneducated, Catholic and Protestant, jocks and nerds, brother and sister, these barriers exist; virtually infinite examples could be given. Suffice it to say that when it comes to the message of James 2, we will not ever arrive, despite how well we think our church integrates people of different races or reaches out to folks with tattoos and long hair.

If we become self-congratulatory in this area, we risk blindness to the barriers all around us. This blindness is terrible because where barriers exist, Satan has gained a foothold and is fostering strife, envy, discord and hatred. Where barriers are broken down, though, for the sake of the Gospel, there shines the light of liberty and peace.

I cannot foresee all of the various ways this message will work itself out in your life, dear reader. But I can guarantee this: Where you work, there are barriers. Where you live, there are barriers. And where you worship, there are barriers. Today, reach out and seek God’s guidance in breaking down barriers for the sake of unity and peace ‘til all name the name of the Lord of glory.

Paul does not say ‘works of the Spirit,’ as he had said ‘works of the flesh’; but he adorns these Christian virtues with a worthier title and calls them ‘fruit of the Spirit.’ For they bring very great benefits and fruit, because those who are equipped with them give glory to God and by these virtues invite others to the teaching and faith of Christ.

• Why do you think that Paul calls them “works” of the flesh versus “fruit” of the Spirit? What’s the difference?
• What does it mean if a Christian is not regularly showing the fruit of the Spirit?
• Is walking in the Spirit a private matter for Christians, or something for which they are accountable to the whole faith community? Do you see any clues in the text to help you answer this question?

1. Looking at the context in which he says it, what does Paul mean when he says he has been “crucified with Christ”?
2. How often and in what ways do I try to perfect in the flesh what was begun by the Spirit (3:3)?
3. “if righteousness were through the law, then Christ died for no purpose.” In light of this statement, how serious is it when we try to earn God’s favor with out good works? What are the implications?