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5 episodes with hebraisms
5 episodes with hebraisms
2 episodes with hebraisms
2 episodes with hebraisms
2 episodes with hebraisms
Reformed Brotherhood | Sound Doctrine, Systematic Theology, and Brotherly Love
In this episode of The Reformed Brotherhood, Tony Arsenal delivers a rich expository sermon on James 5:1–6, one of the most striking prophetic passages in the New Testament epistles. Drawing on the Jewish literary and cultural context of James's original audience — Jewish Christians scattered from Jerusalem by persecution — Tony unpacks why this text is not a blanket condemnation of wealth, but a devastating judgment oracle against those who hoard riches and oppress the vulnerable. Along the way, he explores the eschatological weight of accumulated wealth, the theology of God's omniscient justice, and the stunning comfort available to the suffering believer. The episode closes by returning to James's thesis: that trials of every kind, including economic oppression, can be counted as joy because of who God is and what He has done in Christ. Key Takeaways James is a deeply Jewish book written to a specific audience — Jewish Christians dispersed from Jerusalem by Saul's persecution, not a general audience of wealthy or Gentile believers. The prophetic "Come now" signals a judgment oracle, not a direct address — James is not rebuking wealthy members of his congregation, but pronouncing eschatological judgment on oppressive landowners using a technique common in Amos, Malachi, and Micah. Hoarding wealth is not morally neutral — it is self-condemning — The corroded gold and moth-eaten garments are not just symbols of decay; they serve as legal evidence against those who refused to use their wealth for God's glory and the good of others. Withholding wages from laborers constitutes a form of murder — In the ancient world, depriving workers of their wages could literally cost them their lives. James draws on Old Testament law to frame predatory economic exploitation as a capital sin. God sees and hears the cries of the oppressed — The wages of defrauded workers "cry out" to the Lord of Hosts, echoing the blood of Abel in Genesis 4. God's justice is not passive or delayed out of ignorance — it is certain and coming. Matthew 25 reframes Christian mercy as care for the body of Christ — The sheep-and-goats judgment is not a general humanitarian mandate, but a specific call to care for persecuted brothers and sisters — and to recognize that mistreating them is mistreating Christ Himself. Trials are counted as joy through the doctrine of imputation — Suffering is not stripped of its pain, but it can be moved from the loss ledger to the profit column because God uses adversity as the instrument of sanctification and glorification. Key Concepts The Prophetic Address: Who Is James Actually Talking To? One of the most common misreadings of James 5:1–6 is assuming James is directly rebuking wealthy Christians in his own congregation. Tony Arsenal corrects this by grounding the passage in its literary and historical context. James employs a well-established prophetic technique — seen in Amos, Malachi, and Micah — of addressing an absent party in order to pronounce judgment on them, while simultaneously comforting those who overhear the oracle. His audience is the dispersed, impoverished Jewish Christians who fled Jerusalem under Saul's persecution. There were almost certainly no wealthy landowners in the room. The "Come now, you rich" is a judgment declaration directed outward, designed to assure the suffering poor that God has seen their oppressor and will act. Far from being a proof-text for radical poverty, the passage is a pastoral comfort wrapped in prophetic fire. Corroded Gold as Legal Evidence Against the Soul James's claim that gold and silver have "corroded" is deliberately shocking — and theologically precise. Gold, uniquely among metals in the ancient world, does not corrode. By saying it has already corroded, James is not making a metallurgical claim but a moral and eschatological one. The accumulated, hoarded wealth of the oppressor has lost its purpose. It sits idle while workers starve, and in doing so it becomes evidence — a legal witness — against its owner in the court of divine justice. Tony draws a direct line between this image and Jesus's teaching in the Sermon on the Mount about treasures stored on earth being subject to moth and rust. Both brothers — Jesus and James — appear to be drawing on the same shared wisdom, likely rooted in the same household and the same mother's instruction. Unused wealth does not just fail to help others; it actively indicts its holder. Counting It All Joy: The Accounting Logic of Sanctification Tony closes the sermon by returning to James 1:2 — the thesis statement of the entire letter — and unpacking the word "count" as an accounting term, directly related to the doctrine of imputation. Just as righteousness is reckoned to the believer in justification, so suffering can be reckoned as joy in sanctification. This is not a call to pretend pain isn't real, or to perform contentment. It is a theological reframing: what belongs in the loss column of the ledger can, by faith, be moved to the profit side — not because the trial was pleasant, but because God is sovereign, good, and working all things toward the believer's conformity to the image of Christ. The oppressor means their wickedness for evil. God means it for glory. The supreme example is the cross itself — the only truly innocent man, suffering the worst evil ever committed, for the redemption of His people. Memorable Quotes The corrosion of that gold serves as evidence for the condemnation of those who are harming you — and the corrosion of this wealth is an indication of the corrosion of their very souls. He sees your pain. He sees your suffering. He sees your victories even when no one else is celebrating them. He sees you — and that should be a great source of comfort. Imputation is an accounting term. And when we count it all joy, we're taking what should be a red line in the loss ledger — what should be an expense — and we're able to move it to the profit. Not because it didn't hurt, and not because we wanted it to happen, but because our God is good enough to not rob us of the chance to be sanctified. Full Transcript Tony Arsenal: Come now, you rich, weep and howl for the miseries that are coming upon you. Your riches have rotted and your garments are moth-eaten. Your gold and silver have corroded, and their corrosion will be evidence against you and will eat your flesh like fire. You have laid up treasure in the last days. Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in the day of slaughter. You have condemned and murdered the righteous person. He does not resist you." It's always a little, uh, strange to sort of jump into the middle of a series, and, um, you know, Wes is one of the most competent preachers that I know personally, so I trust that he has given you a good and satisfying overview. Uh, but I don't feel like I would be doing my responsibility if I didn't at least touch on a few things, uh, related to the, the intro to James that I think is relevant for this particular passage in a way that maybe is not relevant for the rest of the book. So some of this I hope is review, I, I anticipate is review, but I think it's worth, uh, touching on. James, as you know, is the, the half brother of Jesus. He was the leader of the Jerusalem church, and specifically he was sort of the figurehead of the Jewish church as a whole. Um, the Jewish church was the only church for the very early part of the church's growth. There were always, uh, Gentile believers. Even in the Old Testament, there were Gentiles who trusted in the Lord of Israel and the God of Israel. They were often called God-fearers. They rarely converted all the way to Judaism, but they were sort of seen as an attachment to the Jewish people. They didn't participate in all of the blessings of the Jewish people, but they did participate in most. They often had the same kind of protection. They were in a form of covenant with God. Um, they were able to worship and offer sacrifices. The temple itself had a whole portion of the temple dedicated called the Court of Gentiles, specifically for these Jewish worshipers. And as the church spread, primarily through persecution, which we'll touch base on here in a minute, as the church spread out from Jerusalem into Judea and Samaria, and ultimately to the ends of the earth, it took on a, an increasingly Gentile Greek flavor. As more and more primarily initially Greek converts came into the church, and then of course, as it spread to other sort of non-Hellenistic lands, other, other types of people, other nations, other people groups joined the church, the scriptures which-- the New Testament we receive primarily from Paul, at least in terms of the epistles, um, also began to take on a more Gentile flavor. Not because Paul was a Gentile, but because Paul was ministering primarily to Gentiles What we'll see here is that James is a very Jewish book. I'm sure that along the way there's been several kinds of things pointed out to you to show that, but I wanna show a couple things that not only establish James as the author, James the brother of, of Jesus, but also root the, not only the author, but the audience in a distinctly Jewish Christian, uh, context. So you don't have to turn there, I'll read this, but in Acts, uh, 15, which is the, the great Jerusalem Council, uh, we read this. It says, "With the following letter..." So the, the council meets, they make a decision about what k- what parts of the Jewish law were going to be commended to and recommended, uh, and required for the Christian believers, the Gentile Christian believers, and when they're done, they send this letter to all of, all of the churches. And it says, "With the following letter, the brothers, both apostles and the elders, to the brothers who are at, of the Gentiles in Antioch and Syria and Cilicia, greetings." Now, I don't know about you, but I always sign my emails the same way, right? I've got, like, my work signature that I have to use, that the, the hospital makes me use with all the proper formatting and colors and fonts, but I always have the same signature. Mine is very simple. I just say, "Thanks," right? I just sign it as, "Thanks," above my signature, and I'm sure you all have that sort of characteristic way you sign a s- sign an email, or maybe it's the way you say goodbye at the end of a phone call. My father-in-law always says, "So long," which is a phrase you don't hear very often, so it's very distinct to him. We all have these little tells in our communication that sort of tip off who they're from. If you turn quickly back over to James 1, so just flip the page, uh, to the left here, he starts his letter by saying, "James, a servant of God and of the Lord Jesus Christ, to the 12 tribes in the dispersion, greetings." It's the only two letters in the New Testament that we have where the author identifies himself, sends to a sort of generalized audience, and then signs it, "Greetings." Now, James, the brother of Jesus, was the leader of the Jerusalem Church. He was the leader of the Jewish ch- the Jewish Church in general, and he signed the letter coming from the Acts Council as sort of the presiding minister. If, if we were, y- you might call them, like, the moderator of your business meeting, or we would call them the moderator of our presbytery or our session in the Presbyterian context I come from. He was the one who sort of, like, presided over there, and so the letter that went out to the churches was signed in his name and written, drafted by him. So we see this characteristic way that the letter is addressed with this final word, "Greetings," which is not used frequently in the New Testament We also see when we look at the language carefully that the audience of this, uh, of this letter, it's debated and there are good arguments, but i- in my opinion, it's very clear that the audience of this letter is not Jewish Christians in general or, uh, Jews who have not yet converted. There are some people who would say that 'cause they're called the 12 tribes. But instead it is the Jewish Christians who originally dwelled in Jerusalem and were sent out into the countryside after the persecution that was started primarily by Saul. If you look at Acts, Acts 1 which is, uh, the passage where Saul begins to persecute the church or where Saul kinda comes on the scene as the persecutor of the church, there's a couple distinct, um, distinct linguistic markers we should touch base on. Starting in verse one it says, "And p- Saul approved of his execution. And there arose a day-- that day a great persecution against the church in Jerusalem. They were all scattered throughout the region of Judea and Samaria, except the apostles. Devout men buried Stephen and made a great lamentation over him. But Saul was ravaging the church and entered the house after house. He dragged off men and women and committed them to prison." When we look at this and we compare it to that, uh, again, that first verse of James where he says to the ones who are scattered, we see that there's a pretty strong linguistic parallel that tells us that the people he has in mind for this letter, the people he's addressing, are the same people who were dispersed or scattered out of Jerusalem in the persecution. When he says to the 12 tribes in the dispersion, that word dispersion is not really a translation. It's what we call a transliteration. So it's not like we've taken a word and sort of given it an English word. We've just changed the word, the letters over to English letters. In Greek, the word is diaspora, dispersion, and in, uh, Acts 1, the verb used to, to sort of describe this scattering of them is diaspero. And it is a picture of scattering seed. This is what a farmer would do. So it's not even the normal word we would use when someone is fleeing persecution. It's this idea that God has scattered Christians out into the world, in this case by persecution. He scattered them out into the world to be planted. A lot of this is where we get phrases from Tertullian about the blood of the martyrs is the seed of the church. Now, why does this matter? As I mentioned, we often think in Gentile categories when we're reading the New Testament, and for good reason. One, we're all, all Gentiles, I'm presuming. I, I don't, I don't think-- I think I mentioned this last time, and no one came up and corrected me. I don't think anyone here is ethnically Jewish with ancestry that they're directly aware of, you know, where they trace their lineage directly back. Europe is a, a big amalgamation of just about everything, so most of us probably have a smattering of different ethnicities. But none of us are ethnically Jewish to the idea that we would, uh, identify as such in the same way. And even if we were, we've been raised and grown up in a Gentile context. We live in the West. We have-- We think in different categories. And what's more is most of the New Testament is written primarily to Gentiles by someone who is ministering to Gentiles. So Paul uses a fair amount of, of Hebraisms or things that are related to the Old Testament. Of course, he's explaining the Old Testament, and he makes ample reference to the Old Testament because that is the word of God, and it is profitable for our teaching, our correction, our reproof, and ultimately for our, our sanctification. But he uses metaphors and language in a way that is not common to the Israel context that Jesus and James and Peter and the other apostles were raised in. We don't have time to go there, but there's even some metaphors that Paul uses that are actually used the opposite way in, uh, in the more Hebraic Jewish, uh, epistles we have. One example that comes to mind is, um, Paul looks at the concept of milk, and that's not necessarily a good thing, right? It's not a bad thing, but it's what immature believers use, right? They can't handle the meat of the Bible. They have to be given the milk of the gospel before they can progress to the meat. In the Book of Hebrews, which I don't think was written by Paul, and in other places, Peter uses milk as a way to talk about nourishment, right? We think of the land flowing with milk and honey. Milk was not seen as some sort of substandard food that was only for babies. It was seen as, like, the richest, best thing that you could eat. We all have a linguistic environment that we grow up in. We all have a shared vernacular. You know, if I say something like, "You can't get there from here," everyone knows what that means. Obviously, you can get there from here, but you have to take this circuitous route. We know what that means. I think if we went around the room, we probably would find that there is this shared language. And then if we took individual families, we'd find that even within those families, there's further narrowing down of sort of like inside jokes and words that are used in ways that are not necessarily the same as others So when we read James, or when we read the letters of Peter or the letters of John, we should default to thinking more along the lines of comparing them to the words of Christ in the Gospel, first and foremost, and then to the Old Testament before we start to think about them necessarily comparing them to Ja-- or to Paul or to other kind of first century Hellenistic literature. That's not, of course, to say that Paul and James contradict. I'm sure that we went through a long explanation with much detail when you got to James chapter two, which is, of course, the most famous example. Paul uses the word justification or justify in a legal sense to make or to declare someone to be righteous. It's the verdict that the judge delivers, and it communicates the status. It actually performs what it says. When the judge says, "I find you not guilty," it changes your status from being potentially guilty to being cleared of all charges. Paul uses it slightly differently. He's not using it in the sense of to make someone righteous or to declare them righteous. He's using it to say they've been shown to be righteous. They've been validated. They've been vindicated. And if we get that mixed up, that's the source of all sorts of confusion. So when we come to this passage, and we'll get there, I promise, when we come to this passage, we have to understand some of the metaphors and the language that's being used draws from an existing body of shared cultural language that is foreign to us and is in some ways foreign to the rest of the New Testament, apart from what we see in the Gospels And it's important to remember, and this is why it's so key to land, that the audience of this letter is the persecuted, poor Jewish Christians who probably had a fairly comfortable life, relatively speaking, living in Jerusalem. These are city folks. These are people that live in Jerusalem or farm into the fields immediately around Jerusalem. They were established. They owned land. They probably had family that they had to leave, and now they're scattered out into the country with nothing. They're sent out into the world with no jobs, no family connections, no social welfare. Because they've left the Jewish faith, at least from the perspective of the Jews, they can't even go to their Jewish brothers and sisters and rely on the hospitality that's required in the law of Moses This is so important when we think about how James opens the letter and delivers what I think is his thesis statement. "Count it all joy, my brothers, when you face trials of every kind." Trials like not knowing where the next meal is gonna come from, not knowing where the next roof over your head is, not being sure you can feed your children. We all face real trials and tribulations in our life. Some of them are related to our faith, and some is just the fallen human condition in the fallen world we live in. But we're talking here about a totally different category of, uh, trial and persecution than most of us hopefully will ever experience That brings us to our actual passage now. James opens up this section with a linguistic marker that signifies this is a change in topic. He says, "Come now," or another way to translate it might be, "Now listen. Listen up." When my son is doing something that, uh, I need him to stop or I need to give him instructions, I hold him by his shoulders and I say, "Look at my eyes. I want your eyes right here. Look at my eyes." That's what Paul is doing. He's stopping and he's interrupting the flow of language. This shows us this is a new topic and a new audience. James is not speaking to rich Christians in his audience. First, 'cause there likely weren't any rich Christians directly in his audience. Remember, these are the, the poor Christians scattered out into the Judean countryside, into Samaria He's using a technique that's really common in the prophets. It's common in Jesus, where he's addressing the people who are not really listening as a way to establish that they will be judged, to hold them accountable, but also to comfort those who are hearing the message. This is a form of prophetic address. We see this in Amos, where he's chastising the Jewish leaders. Uh, in Malachi and Micah, this happens. Malachi is primarily, at least initially, is primarily, uh, a book that is railing against the rich leaders in Jerusalem who had oppressed their own brothers and sisters. The chances that those Jewish cr- uh, Jewish leaders were reading his prophecy or hearing his prophecy is pretty slim. So he was addressing a different group to establish the judgment that he was proclaiming on another party. Jesus does this when he says like, "Woe to you, scribes and Pharisees." There were probably scribes and Pharisees in the audience there, but he wasn't just talking to the people in front of them. He was pronouncing a judgment oracle, a judgment prophecy on all people who fit that category, and James is doing the same thing here James is not opposing wealth generally. Sometimes James is used as kind of a New Testament example to justify the idea that we should all be poor and wear shabby clothing and walk around barefoot and dirty all the time. Right? This is a key passage that's used, uh, in parts of the church that really emphasize sort of a poverty-based lifestyle. Think of like the wandering monks of the Middle Ages or the, the, um, sort of more radical exclusionists that exist even in our day. I remember when I was in college, I was really enamored with this figure named Shane Claiborne. Some of you have probably heard of him, and I remember I was so impressed because he, he didn't buy new shoes. He just cut new shoes out of duct tape and put them back together. Now, there's some, you know, there's some rugged, uh, rugged get-it-done-ness that, uh, I think us, uh, New Englanders can appreciate, but God does not call us to wear duct tape shoes, at least not universally. I'm not gonna comment on whether he calls Shane Claiborne to do that. I also don't think Shane Claiborne does that anymore. Um, some of us he may call to a lifestyle of poverty in association with a mission field or in association with a specific calling. He does not call us generally to be poor or to not gain wealth What he is opposing here is the refusal to use wealth appropriately for God's glory and the accumulation of wealth just for wealth's sake We'll see that as we unpack the language here a little bit. He establishes that he's not just talking about the earthly hoarding of wealth, as though somehow the very act of accumulating wealth was itself the problem. What he's doing is he's pronouncing an eschatological judgment on those who hoard wealth and use it to oppress others. We see here he says, "Come now, you rich, and weep and howl for the miseries that are coming upon you." Th- that word weep and howl, those are li-- those are words that are most commonly used in prophetic literature to describe the final cry of anguish. Think about the weeping and gnashing of teeth that Jesus talks about. This is the language he's using. He's talking about the final estate of those who refuse to submit their wealth to God He says, "Your riches have rotted and your garments are moth-eaten. Your gold and silver have corroded, and their corrosion will be the evidence against you and will eat your flesh like fire. You have laid up treasures in the last days." Now, remember what we said. We, we should read this not in light of some general wisdom, although it is general wisdom that if we accumulate wealth, it tends to not actually go well for us if we're not utilizing it in God-honoring ways. But we should read this in light of the most obvious connection, his big brother, Jesus, who taught his people, "Do not lay up for yourselves treasures on earth, where moth and rust destroy, where thieves break in and steal, but lay up for yourselves treasure in heaven, where neither moth nor rust destroys, where thieves do not break in and steal. For where your treasure is, there your heart will also be." To maybe land this linguistic, uh, this linguistic connection a little more, I don't know, vibrantly, I'm gonna speculate a little bit. So if you don't like it, then you can disregard it. This is not God's Word. This is a speculation. I can just imagine little Jesus, little nine-year-old Jesus, and probably little six or seven-year-old James and the rest of their siblings, and there's quite a few of them. And we have Joseph, uh, who maybe at this time was still living, although probably not. We know he was living until Jesus was later, you know, 12, he was still around, but we don't know exactly when he left the picture. But he was a carpenter, and he was not, probably not overly wealthy. Uh, they had had to pick up and move, you know, cross-country anyways. They-- We don't know exactly where they were from initially, but they went to Bethlehem, and then they returned to Nazareth. They probably didn't have a lot. There were a lot of mouths to feed and only one business. They didn't have a farm. They didn't own livestock that we know of. I can just imagine a time when little J- little James or one of his sisters was frustrated about the fact that they didn't have anything. And I could picture Mary getting down and going, "Do not store up treasures in, in, uh, in heaven or on Earth. It's all gonna waste away." The same way we might tell our children kind of a, a moral kind of story. Sometimes we have this picture, last time I was here I, I spoke on Philippians 2, we have this idea that Jesus was somehow like Superman, that he, he was just pretending to be a normal human most of the time. As it touches his humanity, as, as we think about Jesus as a human, he had a, his own human set of thinking faculties, his own human knowledge. He grew in wisdom and stature is what Luke teaches us. Well, where did he get some of this wisdom? There's a good reasonable argument to be made that some of the pr- more proverbial type sayings that we see in Christ, that they actually come from the wisdom of his mother and father. And a really good reason to believe that is James relies on the same exact, uh, sort of proverbial wisdom to l- land his point. He doesn't create his own metaphor, he goes back to, at the very least we can say he goes back to the words of Christ. That's a very safe position to take. But this is the shared linguistic context that they both grew up in And he says, "You've done this in the last days." Now, the, the phrase last days in the Bible, uh, in the New Testament generally refers to the time period from Christ's resurrection to his return. We, for a lot of reasons, think about it as kind of like that climactic end period in time. Depending on your, your persuasion, maybe this is when the Antichrist comes, or maybe this is before or after, or maybe during the time when the church is raptured. But in either case, we think of that sort of last period in time before Christ finally comes back. But the New Testament writers are really talking about the entire duration, from Christ's resurrection to his return is what they're referring to. But it does have in view this idea that we are in the last times. The, the final judgment is not necessarily strictly something that's out there in the future. We are living in the last days now, and so what we do and what we say and, and how we worship and if we worship is eschatology. It is the theology of the last times He also positions this as though this is a universal thing going on with those who hoard wealth. This is a very shocking image. Um, we have very good ways to preserve things in our modern world, right? We have ways to m- to make, uh, stainless steel that won't rust, or at least won't rust quickly. But most things in the ancient world, even most precious metals, corroded. Um, I remember when I was growing up, there was this project in my hometown. I lived in a, a little town called White Bear Lake in, in, um, Minnesota, although little is relative. It's pretty big compared to most of what we have out here. And I remember when I was maybe 12 or 13 years old, they had this big building project to build this brand-new, beautiful lakeside pavilion in the center of town, and it w- just gleamed in the sun. It was so gorgeous, and it was made of copper, and everybody loved it, and two years later, it was bright green. I think it's still bright green. I think they figured out it wasn't worth repairing, so they, they just, they just make sure it doesn't keep getting worse, and at some point, I'm sure they either have or will tear it down. But the one metal in the ancient world that didn't do this was gold. It's part of why gold is such a durable measurement of wealth is because it doesn't wear out. It doesn't corrode. It's very soft. It's very easy to damage it, which is why we don't build statues out of it, or we don't build, uh, buildings out of it usually, but it didn't corrode. So when James says here, "Not only your silver, which tarnishes and corrodes, but your silver and gold have corroded." Not are corroding, but have corroded. The rich hearer of this is probably, you know, sitting around like Scrooge McDuck with a pile of gold coins thinking, "Ah, it looks pretty good to me." And what James is saying is, "No, no, no. No, it's corroded. It's eating away at your heart. It's lost its value because you refuse to use it, and so it sits in a pile doing nothing for no one, except serving to further your own condemnation." This is such a crazy, shocking situation that the insanity of not using your wealth, period, the insanity of sitting on your wealth in the ancient world is going to serve as a form of evidence justifying the condemnation of these wicked fools And further, the corrosion of this wealth is an indication of the corrosion of their very souls. There's something about money. I was-- When I was here a couple times before, I preached one of the wealth passages out of Ecclesiastes, and there's something about money that has a unique way of really, really wrecking us. Either we don't have it and we want it, or we have it and we don't wanna lose it, or we have it and we don't spend it wisely. It seems like there's an infinite number of ways to screw it up. And we landed last time that the gospel is good news because with the nearly infinite ways of screwing it up, we're going to screw it up. But the one way that he talks about screwing it up here is hoarding it and sitting on it and not using it Moving on into verses four and five, James moves us now to a more sort of temporal register. He starts out by talking about what wealth is and what it's doing and how it will ultimately affect the entire life and eternity of those in his targeted audience, those he's proclaiming this prophetic, uh, judgment against. But in verse four, he moves back to the behaviors that are being, uh, being engaged in to show the state of these people's souls. He says, "Behold, the wages of the laborers you, who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of Hosts. You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in a day of slaughter." James here points at the, at the behaviors that show this hoarding behavior, and he does it for a number of reasons. One, he needs to call out sin. That's part of the role of a Christian, and especially a leader or a minister in the church, is, um, to not only call out sin in the body of, of Christ, but in a, I think a very particular way, and there's all sorts of, uh, all sorts of theological controversies flying on around about Christian nationalism and other associated things. Some of it is just the spirit of the age. Um, post-COVID, there's a, a real strong sense that our government has failed us and we need to replace it with something else. But there is a, a true way, and I, I think some of those things are a little misguided, but there's a true way that the church, particularly her leaders, should be speaking to the culture around us, and yes, even to the government, to proclaim the truth of God into a wicked and godless culture. This might take the form o- of a m- minister who goes to a town hall meeting to speak out against a gambling association that's going to be forming, or a, an elder in the church or a deacon in the church who goes to speak to, uh, to the city hall or to the state legislature about the wickedness of abortion and about what we see it does to women's lives when they are fooled into thinking that this is the right thing for them. Again, the church is not the state, and the state is not the church, and we should be very careful not to cross those lines for all sorts of reasons. But we as a culture, as a Christian culture, in the United States particularly, have lost sight of our responsibility to speak truth in all circumstances to those in power So James is doing that, of course. But even more so, this is a way that he establishes for his direct audience, for the Jewish poor Christians who have been scattered in this diaspora, in this dispersion. He looks at them in a sense and says, "I see you. I see what's happening to you." And as God's representative, as his chosen voice for this message, as his inspired author, God sees you too This goes back again, the first two chapters of James serve as kind of a thesis statement and table of contents for the whole book. We get an idea of what may have been happening, the actual, uh, acts that were being engaged in, in, in chapter two verse six, he says, "You have insulted the poor. Is it not the rich who are exploiting you? Are they not the ones who are dragging you into court? Are they not the ones who are slandering the noble name of him to whom you belong?" James has in mind here a form of predatory land purchasing, where the rich were sort of sweeping up property. They were sweeping it up, and then they were charging probably exorbitant prices to those who would lease the land to try to eke out a living. Does that sound at all like any of our current context, right? When's the last time any of us have tried to buy a house and found anything reasonable? Well, a large part of that is that there are big companies that are scooping up all the land and buying all the, the developments. Now, I'm not commenting on those particular situations. I don't know those people. I don't know their hearts, and some of those things actually are doing good things for the community. But we're familiar with this idea of someone who will purchase a resource, who will then jack the price up in order to turn a profit on it. I'm not opposed to turning a profit. Y- y- yeah, it takes money to run a business, and you have to, you have to recuperate those funds if your business is going to survive. But there's a, there's a way that that can be done that is a predatory act These rich landowners were getting fat on those that they were victimizing In our, in our modern world, we tend to think of someone who is overweight as unhealthy, for good reason, right? Too much weight, and I say that with someone with a little too much padding around the middle, so no, no judgment on this, but too much weight is not healthy, right? We hear that from our doctors, that there's a healthy weight range and there's an unhealthy weight range. In the ancient world, obesity was not the concern, right? Malnutrition was the concern. And so when you see, uh, a king in the Old Testament who's, who's noted to be fat, that's not always negative. Sometimes it is, but he's noted to be fat or he's noted to be large. Even the word for glory, I'm sure you've heard this before, the word for glory in the Old Testament has to do with being heavy. So this idea of weightiness or, um, being able to eat enough to actually gain weight instead of being thin was seen as a good thing, but not when you use it as a way to victimize other people. A person who gathers wealth honestly and enjoys it, that's, that's Proverbs right there. That's the Book of Ecclesiastes in its sort of positive sense, is that we, when we accumulate wealth and we use it for God's glory, it's perfectly okay for us to also use it for our enjoyment. God wants us to enjoy the fruit of our labor. But when we accumulate wealth and use it as a way to gain power over someone and to abuse them, that is what James is railing against here And ultimately, with the audience that James is writing to, this is a form of murder. This is why he says, "You have fattened your hearts in the day of slaughter." Because a person who can't feed their family in the Old Testament or in the New Testament era was likely to see them die. There are not a ton of people in modern America that are starving to death on the streets. It's not to say it doesn't happen. It's not to say that there's not things like food insecurity or malnutrition, but there are, there are plenty of places people can go to get their basic food needs met. It was not like that-- It's not like that in most of the world now, and it certainly was not like that in the ancient world. And so a, a landowner who again refuses, we're talking about the Jewish landowners, refuses to obey the Jewish law to leave some leftovers for the poor, and instead gleans all the way to the corner so that they can turn a little bit of extra pro-profit, is not only sinning against the Old Testament law, but is committing murder in the strictest sense by refusing to preserve the life of these poor, uh, Christians who are destitute And again, James is encouraging his readers here that the Lord has not ignored their plight. We can think back to the Book of Habakkuk, where Habakkuk basically lodges a lawsuit against God, saying, "You are not paying attention. You're not doing your thing. You're not being faithful to your covenant." And God says, "Let me show you how faithful to my covenant I am. The Chaldeans are on the way." And Habakkuk is like, "Whoa, wait a second here. That's not what I had in mind." God sees the oppression of the poor. He knows when His people are targeted. He knows when children are abused or when widows are ignored. He knows when the government does something to shut down a church, or when the medical institution refuses to acknowledge your personal rights. He sees those things, and He's not ignorant, and He's not static. He's not sleeping on those things. The purpose here is to comfort the oppressed by showing that God is not ignorant of what has happened to them. Just two quick Old Testament examples that use similar language. In Genesis 4, we read of Cain and his murder of Abel, and in verse eight it says, "Cain spoke to Abel his brother, and when they were in the field, Cain rose up against his brother Abel and killed him. Then the Lord said to Cain, 'Where is Abel your brother?' He said, 'I don't know. Am I my brother's keeper?' And the Lord said, 'What have you done? The voice of your brother's blood is crying out to me from the ground.'" Numbers, uh, 35 verses 30 says, "If anyone kills a person, the murderer shall be put to death on the evidence of witnesses, but no person shall be put to death on the testimony of one witness. Moreover, you shall accept no ransom for the life of a murderer who is guilty of death, but he shall be put to death. And you shall accept no ransom from him who has fled to the city of refuge, that he may return to dwell in the land before the death of the high priest. You shall not pollute the land in which you live, for blood pollutes the land, and no atonement can be made for the land except for the blood that is shed in it, except by the blood of the one who shed it." There's a rich history in the Old Testament of language of inanimate things, land, blood, wealth, other kinds of things that give testimony to God in some way, and specifically of these inanimate, uh, impersonal things testifying to the sin of the people that dwell around them. Even Christ says, "If these people do not worship me, the rocks will cry out." Now, the rocks are not literally crying out, although it certainly would be within God's power to make the rocks sing. But Christ is not saying in that passage that the rocks are going to form mouths and begin singing Hosanna or whatever song they might have been doing. What he's saying is that the very rocks themselves give testimony to the glory and goodness of God. So even if the people around here fail to do so, the entire rest of creation is doing so, and that is what James is saying here. My dear brothers and sisters scattered in the dispersion who have nothing, and in society's eyes are nothing, some of you are facing persecution. Some of you will be killed for your faith, but God sees because the wealth that is being accumulated on the breaking of your own backs is crying out. The corrosion of that gold serves as evidence for the condemnation of those who are harming you We often want justice in the moment. I think we always want justice in the moment, don't we? I think it's a really hard discipline to say, "That person wronged me, but I'm okay letting God sort it out." That is a hard pill to swallow, but it is often the pill that we have to take. It's the medicine that God uses to further our justification, our j- our, uh, excuse me, our sanctification Paul says, you know, "Do not take vengeance. Let the Lord do that." We can trust, and this is where the comfort of this passage comes for us, brothers and sisters, we can trust that when we are wronged, that when someone has done something to us that is a violation of God's law, that that sin will be punished. Now, when we're dealing with other Christians, that sin has already been punished, and so it is not, it is not appropriate for us to hold onto that and to take vengeance. That's what the parable of the unmerciful servant is all about If I as a Christian refuse to forgive my brother and sister when they've wronged me, it's me saying that I'm a better judge of their sin and I'm a better executioner than the Lord is when he punished that sin on the cross. But that sin was not atoned for when we're talking about unbelievers. When we're talking about those who will ultimately end their earthly life and find themselves waking up in flames, that sin has not been atoned for, and so God will have his justice, and we will have our justice. We won't turn there, but in Revelation, we're familiar with the passage, I think it's chapter six, where the martyred saints are under the throne and they say, "How long, O Lord?" Well, God doesn't answer their question, but he gives them new clothes. When Job cries out and he's, he's saying, "I don't understand why this is happening. Why are you targeting me, God? Why, why are you a hunter with your arrows in my liver?" God doesn't tell him why, but he says, essentially, "I'm God and you're just going to have to trust me that this is right." We see a very similar, uh, kind of situation here when we think about when, uh, when Abraham, uh, when God tells Abraham what he's about to do to Sodom and Gomorrah, and then Abraham negotiates, apparently negotiates with God, uh, trying to secure the salvation of the city for the sake of the righteous. And we read starting in verse 20 of chapter 18, he says, "The Lord said to, to Abraham," he says, " 'Because the outcry against Sodom and Gomorrah is great and their sin is very grave, I will go down to see whether they have done altogether according to the outcry that has come to me. If not, I will know.' " God is always seeing and investigating the sin of people We're, we're teaching my son, August, the children's catechism, which is a, a great resource. Um, and one of the questions is, "Can you see God?" And the answer is, "No, but he always sees me." Now that may feel at first to some people like a little bit of a heavy-handed answer, but knowing that God sees us is not just there to correct our sin. It should do that, right? Even the secret sins we commit in the dark when, when we're not being watched by anyone else, even, even those God sees. But do you know what else He sees? He sees your pain. He sees your suffering. He sees your victories even when no one else is celebrating them. He sees your progress. He sees you, and that should be a great source of comfort Now this passage, especially verse six, can be a little bit hard to apply because although we're the targeted audience, we're not the target of the judgment oracle. So I think what we have to do, we have to, we have to think about this in light of the way that God talks about the judgment of unbelievers in other places in the scripture, and how that helps us to understand kind of what our, what our status is. If you'll take your Bibles and open to Matthew chapter 25, I think the, um, the account here of the goat and sheep judgment, uh, is instructive for us Starting in verse 31, it says, "When the Son of Man comes in his glory and the angels with him, he will sit on his glorious throne. Before him will be gathered all nations, and he will separate people one from another as a shepherd separates the sheep from the goats. And he will place the sheep on his right, but the goats on the left. Then the King will say to those on his right, 'Come you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.' Then the righteous will answer him saying, 'Lord, when did we see you hungry and feed you or thirsty and give you a drink? When did we see you a stranger and welcome you, or naked and clothe you? And when did we see you sick or in prison and visit you?' And the King answered them, 'Truly I say to you, as you did it to one of the least of these my brothers, you did it to me.' Then he will say to those on the left, 'Depart from me for you for, uh, depart from me, you cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, I was naked and you did not clothe me, I was sick and in prison and you did not visit me.' Then they also, uh, they also will say, answer saying, 'Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and not minister to you?' Then he will answer them saying, 'Truly I say to you, as you did not do it to one of the least of these, you did not do it to me.' And these will go away into eternal punishment, but the righteous into eternal life." Now, this passage is sometimes understood as a general command to feed the poor or the sick, or to visit those in prisons, or any of the f- the sort of mercy ministry things that, that, um, are mentioned here. And those are all things that Christians should do, right? We should be engaged in, um, in mercy ministry to the poor, to those who are destitute. We should be mindful and thoughtful of those who have needs around us. What this passage is teaching, though, is not a general command to feed all people, but a specific command to care for your brothers and sisters in Christ when they have a need He doesn't say to the righteous, "You did these to everyone." He says, "Whatever you did to the least of these, my brothers, you did it to me." All of the things that are listed here, the, the six mercy ministries that are listed by Christ here, are things that persecuted Christians were suffering at the time, persecuted Jew- Jewish Christians, and that would be common experiences for, for Jewish Christians and for all persecuted Christians. Right? They're hungry. They don't have food. Our diaspora Jewish Christians don't have land to farm, and even if they're able to scrape together enough funding to lease out a farm, they're being, uh, they're being totally overwhelmed by the cost of that. The sort of homeowners association dues of these pyramid schemes that were going on in the first century, they were so exorbitant that it wasn't even subs- subsistence farming. Christians were being thrown in, uh, in prison. They didn't have enough money to replace their clothes when it wore out. They couldn't have access to clean water. We take clean water as such a, such a basic thing, and it's so easy. You just turn on the tap, or you just go to the store and you buy a bottle of $7 water. It wasn't like this in the first century. If you didn't have a well, you didn't have water, unless you had someone who cared enough to share this precious resource with you. And so what Christ is saying to, to his people, both in the immediate audience on the Sermon on the Mount, uh, and in this, the Olivet Discourse here, what he's saying to his people is when someone in the body of Christ does not have what they need, the body of Christ should step up and make sure that that is the case, that they take care of that person. And likewise, he's saying to those who are not a part of the body of Christ, "Depart from me, I never knew you." Now, the intro to this, why it sometimes is called a parable, is the sheep and the goats. We sometimes go way too far into the arena of comparing the behavior of sheeps with the behavior of the people here, right? Sheep are nice, they're affable, they listen to you. In reality, from what I understand, sheep are pretty dumb and can be very stubborn, right? And then we, we read and we go, "Goats are stubborn, they're rebellious, they're not really good for anything." Well, there's a reason people have goats on farms. They, they can be stubborn, right? They can be destructive, but they also serve a purpose. So the point here is not that sheep are good and goats are bad. The point is that sheep are not goats and goats are not sheep. And, uh, another point that comes with this is sheep don't become goats by behaving like goats, and goats don't become sheep by acting like sheep. I have some friends that will tell you they have very affectionate, friendly, lovable goats, right? I'd, I would... If I could get my kids one of those little pygmy goats that everybody loves, I would do that, 'cause they can be very kind, very sweet, and they're very smart. But they're not sheep. And if you read this passage carefully, this fact that those who are taken to the right are, are in fact taken to the right is not because they fed the poor. It's not because they ministered to Christ by feeding the least of these. They did those things because they were part of the kingdom The King says to those on His right, "Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world." The sheep on the right were always going to be the sheep on the right. They were predestined according to the counsel of God's will before all time to live and walk in good works. That's just Ephesians 2 there. That's also just James 2 there. You have faith, I will show you my faith by my works. This is evidence language, loved ones Likewise, the ones who are told to depart into eternal darkness were also predestined not to inherit this kingdom. No kingdom was prepared for them before the foundation of the world. They have no inheritance. They have nothing. They will end up in the state that they are trying to impose on these poor Jewish Christians. They will end up in the state that they may be trying to impose on some of us in this room And for the final verse here in, in chapter five, in verse six here, there's a lot of discussion and debate in the commentaries about who the identity of this righteous one is. It says, "You've condemned and murdered the righteous person, he does not resist you." Now, some commentators will take the fact that this is the singular righteous person, that he has been murdered and h- was condemned, and will take this as a reference to Christ. And that would, would make good sense, right? The Jewish, the wealthy Jewish landowners, the wealthy Jews in Jerusalem who per- who persecuted and cast out, um, the Christians, they were in the same group of people who condemned and murdered Jesus And at least at the time of writing this, and in many ways in our own day, God is not necessarily resisting them. He's allowing them to store up judgment for the coming day of wrath There are others who will take this as sort of the hypothetical singular, right? The righteous one or the righteous person is this, uh, representative hypothetical person that represents all of the persecuted Christians. And so it's more like saying, um, to the, the wealthy landowners who are persecuting Christians, "You have condemned and murdered the Christians, the righteous people, and we do not resist you." Now, at the end of the day, it's, it's always good to have good, sober, well-intentioned, text-based debates about what the Bible means. We can and we should try to convince others, uh, when we think they're wrong about what the scripture means. So that's not what I'm saying here. But in many ways, which of those two perspectives it actually is doesn't change the interpretation of this passage. Like we read in Matthew 25, like we read in Acts 9 when Christ comes and confronts Saul, what you do to God's people, you are doing to Christ himself. What you do to the body, you have done to the head. It's a little bit weird to say that when I stub my toe, I injure my head, but that's true, right? I don't injure my toe as though it's some separate piece. It's not like I'm a Lego man where I can just swap out a hand that gets cracked and put it back on. When I injure my toe, I injure myself. My whole body is injured even though it's specific to a part of my body. When you-- when someone persecutes you, when they, uh, try to extort your wealth, your funds, when they try to harm your body, when they try to take away your children, all things that are happening not just out there in the world, but in our country, even in our own region. When they try to tell you that because you don't wanna play a basketball game, that you can't play sports at all. When a city taxes a portion of a church's property because they don't think it's being used for religious purposes, they are doing that to Jesus Christ himself, and God will not be mocked This should call us both to faithfulness and to encouragement How people treat Christ or how people treat Christ's people, including how we trust, tr- uh, treat Christ's people, shows us what we think about Christ. The people who take care of the church do so because they love God, and they do it out of a regenerated heart that already loves God. And the people who hate the church do it because they hate Christ, and they do it out of their wickedness and out of their wicked heart This brings us back again to the thesis statement of James. "Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing." And then he says later in that, uh, first chapter in verse nine, "Let the lowly brother boast in his exaltation, and the rich in his humiliation, because like the flower of the grass, he will pass away. For the sun rises with its scorching heat and withers the grass; its flower fails, and its beauty perishes. So also will the rich man fade away in the midst of his pursuits. Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him." Now, you're all coming up to the end of James here. Um, we probably have two, two more sermons, I would guess, and the rest of this chapter is reinforcing this. It's unpacking for the immediate audience and therefore for us, it's unpacking that although the rich have their punishment coming to them, that likewise our consolation, our comfort from Christ is also coming to us. He closes the whole letter out, he returns to his thesis statement to say, "I'm not going to pretend that the trials you're going through are joyful, but you can count it all joy." You can reckon it, you can impute it as joy, my brothers and sisters. You can put it in the joy column instead of the t- the pain column, right? We had discussion about the beautiful word imputation in the announcements and scripture reading in the beginning here Imputation is a, is an accounting term. And when we count it all joy, we're taking what should be a red line in the, in the loss ledger, right? We're taking what should be an expense, and we're able to move it to the profit. We're able to move it to the positive side, not because it didn't hurt and not because we wanted it to happen, but because our God is good enough to not rob us of the chance to be sanctified When we are oppressed and opposed, those who are oppressing and oppose us mean it for evil, just like Joseph's brothers, uh, and Pharaoh, and all sorts of wicked men in, in the Old Testament and in our own world. Pilate, Herod, you mean, you name it in the Bible, this applies. They meant their wicked acts for wicked things, but God, rich in mercy, works all things for the good of those who love Him and are called according to His purpose. And what is that purpose? That we might be transformed into the image of Christ so that Christ may be glorified and He may be the firstborn among many brothers. When we face trials and suffering of every kind, it leads us to our sanctification and to our ultimate glorification. We do not earn those things. We don't sanctify ourselves any more than we justify ourselves, or that any more than we will glorify ourselves or will raise ourselves from the dead. That is all God's work from start to finish. But God does use these things that He brings us through as a way to bring about that work It's like he bends us over the hammer, over the anvil of trials, and he hammers us until we become a sharp sword in the hand of, in his hand. Or he polishes us with a rough cloth until we become a smooth, beautiful gem, right? Think of any number of refining things that need to be done. It always involves, if the thing was, uh, was a person, it always involves something that would hurt a little bit. It always involves a little bit of damage to wear away the impurities. Our sanctification and our glorification is no different than that. He uses adversity. He uses the wicked actions and intentions of, of evil men and women. He uses those things to glorify us. So although we should never, uh, we should never seek those things, right? You don't have to go and make yourself the soft target to the wicked people. It's okay to keep your head down. There's nothing wrong with that. The Jewish Christians were probably doing their best to keep their heads down most of the time, and that's fine. There's not any words in scripture about being a coward if you don't, if you don't put a target on your back. But your target is gonna get there eventually, and that's not a bad thing. We can welcome that. We can count it as joy because of who God is and what he's done. The supreme act of suffering, the supreme act of, of evil happened to the only innocent person there ever was, and it happened to him for us. this episode is available below.
Many biblical phrases lose their depth and true meaning when translated into English. Understanding Hebraic idioms—expressions rooted in Hebrew culture and thought—sheds light on the richness of Scripture. This teaching explores key Hebraisms, their cultural significance, and how grasping these expressions brings clarity to biblical passages that might otherwise seem confusing or misunderstood. Discover how a Hebraic mindset transforms your reading of the Bible and deepens your understanding of God's Word.
Many biblical phrases lose their depth and true meaning when translated into English. Understanding Hebraic idioms—expressions rooted in Hebrew culture and thought—sheds light on the richness of Scripture. This teaching explores key Hebraisms, their cultural significance, and how grasping these expressions brings clarity to biblical passages that might otherwise seem confusing or misunderstood. Discover how a Hebraic mindset transforms your reading of the Bible and deepens your understanding of God's Word.
Many biblical phrases lose their depth and true meaning when translated into English. Understanding Hebraic idioms—expressions rooted in Hebrew culture and thought—sheds light on the richness of Scripture. This teaching explores key Hebraisms, their cultural significance, and how grasping these expressions brings clarity to biblical passages that might otherwise seem confusing or misunderstood. Discover how a Hebraic mindset transforms your reading of the Bible and deepens your understanding of God's Word.
Many biblical phrases lose their depth and true meaning when translated into English. Understanding Hebraic idioms—expressions rooted in Hebrew culture and thought—sheds light on the richness of Scripture. This teaching explores key Hebraisms, their cultural significance, and how grasping these expressions brings clarity to biblical passages that might otherwise seem confusing or misunderstood. Discover how a Hebraic mindset transforms your reading of the Bible and deepens your understanding of God's Word.
In this episode of Conversations with Interpreter, Jonathon Riley discusses his presentation and publication about Hebraisms in the Book of Moses. There has been a lot of discussion over the years about Hebraisms in the Book of Mormon, but Dr. Riley looks at the rich possibilities in thinking about the possibilities of an underlying Hebrew text for parts of the Book of Moses. The Book of Moses is an extract of Joseph Smith's New Translation of the biblical book of Genesis, which makes it somewhat more complicated to look at, because not all JST changes are doing the same thing. However, Dr. Riley walks us through places where we can see a Hebrew substrate in the Book of Moses and shows ways in which this can enhance readers understanding of our scriptures. The post Conversations with Interpreter: Jonathon Riley — Hebraisms in the Book of Moses first appeared on The Interpreter Foundation.
In this powerful teaching from Isaiah 64, we unpack the rich Hebraic background behind phrases like “rend the heavens,” “come down,” and “the mountains might shake.” These are not random poetic expressions. They are layered idioms filled with covenantal, prophetic, and eschatological meaning. What does it mean to ask God to tear open the heavens? Why do mountains symbolize governments? How does this passage connect to Mount Sinai, the Exodus, and the future Tribulation? This study reveals: • The Hebraic meaning of “rend the heavens” • How “coming down” connects to Sinai and divine intervention • Why mountains represent kingdoms and authority structures • Israel's future national repentance in the Tribulation • The difference between spiritual salvation and physical deliverance • The biblical meaning of the Potter and the Clay • A contextual breakdown of Romans 9 in light of Jeremiah 18 • Why misunderstanding Hebraisms leads to theological confusion We also explore the personal application. When God delays intervention in our lives, what is He teaching us? How does remembering past deliverance build faith for future rescue? Understanding the Jewish background of Scripture brings clarity to passages that are often misunderstood, especially in debates surrounding sovereignty, free will, and replacement theology. If you want to understand the Old Testament foundations behind the New Testament, and how prophetic passages fit into God's redemptive plan for Israel and the nations, this teaching will deepen your perspective. Subscribe for weekly biblical teaching, prophecy updates, and in-depth studies from Rock Harbor Church.
In this powerful teaching from Isaiah 64, we unpack the rich Hebraic background behind phrases like "rend the heavens," "come down," and "the mountains might shake." These are not random poetic expressions. They are layered idioms filled with covenantal, prophetic, and eschatological meaning. What does it mean to ask God to tear open the heavens? Why do mountains symbolize governments? How does this passage connect to Mount Sinai, the Exodus, and the future Tribulation? This study reveals: • The Hebraic meaning of "rend the heavens" • How "coming down" connects to Sinai and divine intervention • Why mountains represent kingdoms and authority structures • Israel's future national repentance in the Tribulation • The difference between spiritual salvation and physical deliverance • The biblical meaning of the Potter and the Clay • A contextual breakdown of Romans 9 in light of Jeremiah 18 • Why misunderstanding Hebraisms leads to theological confusion We also explore the personal application. When God delays intervention in our lives, what is He teaching us? How does remembering past deliverance build faith for future rescue? Understanding the Jewish background of Scripture brings clarity to passages that are often misunderstood, especially in debates surrounding sovereignty, free will, and replacement theology. If you want to understand the Old Testament foundations behind the New Testament, and how prophetic passages fit into God's redemptive plan for Israel and the nations, this teaching will deepen your perspective. Subscribe for weekly biblical teaching, prophecy updates, and in-depth studies from Rock Harbor Church.
In this teaching, we walk through key Hebraisms that are often misunderstood and misused in modern theology. One of the most quoted passages, “My thoughts are not your thoughts,” is frequently used to suggest that God is unknowable or irrational. But that is not what Scripture is teaching. This message explains the true biblical meaning behind this Hebraism by contrasting human wisdom with divine wisdom. God is not saying that His revelation is unknowable. He is saying that fallen human thinking is corrupted by sin and cannot rightly interpret reality apart from divine revelation. We explore how human autonomy, pride, and resistance to authority lead to spiritual harm, while submission to God's revealed order brings protection, clarity, and maturity. This includes a biblical look at repentance, faith, authority structures, and why God's way of salvation through the Messiah runs counter to human instincts. The teaching also examines the biblical role of the watchman, drawing from Isaiah, Ezekiel, Acts, and the words of Jesus. Scripture calls believers to spiritual vigilance, warning, and preparation, not silence. This message challenges the modern church's tendency toward emotional comfort over truth and explains why warning and preparation are acts of love. Topics covered include Human wisdom versus divine revelation Why God's thoughts are higher and holy The danger of autonomy without authority Repentance as a change of mind Faith that trusts God without full understanding The watchman calling in Scripture Why silence in the church is a serious failure Preparing believers psychologically and spiritually for what is coming This is a call to grow beyond surface level faith and to align our thinking with God's revealed ways so we can function rightly in the reality He created. Presented by :contentReference[oaicite:0]{index=0} For more teachings and resources, visit rockharborchurch.net Remember, keep looking up. Our redemption draws near.
In this teaching, we walk through key Hebraisms that are often misunderstood and misused in modern theology. One of the most quoted passages, "My thoughts are not your thoughts," is frequently used to suggest that God is unknowable or irrational. But that is not what Scripture is teaching. This message explains the true biblical meaning behind this Hebraism by contrasting human wisdom with divine wisdom. God is not saying that His revelation is unknowable. He is saying that fallen human thinking is corrupted by sin and cannot rightly interpret reality apart from divine revelation. We explore how human autonomy, pride, and resistance to authority lead to spiritual harm, while submission to God's revealed order brings protection, clarity, and maturity. This includes a biblical look at repentance, faith, authority structures, and why God's way of salvation through the Messiah runs counter to human instincts. The teaching also examines the biblical role of the watchman, drawing from Isaiah, Ezekiel, Acts, and the words of Jesus. Scripture calls believers to spiritual vigilance, warning, and preparation, not silence. This message challenges the modern church's tendency toward emotional comfort over truth and explains why warning and preparation are acts of love. Topics covered include Human wisdom versus divine revelation Why God's thoughts are higher and holy The danger of autonomy without authority Repentance as a change of mind Faith that trusts God without full understanding The watchman calling in Scripture Why silence in the church is a serious failure Preparing believers psychologically and spiritually for what is coming
In this in-depth Bible teaching, we explore two critical Hebraisms that unlock major New Testament passages: the Key of the House of David (Isaiah 22) and “All shall be taught by God” (Isaiah 54). First, we examine the Old Testament background of the Key of David and how it reveals delegated royal authority under the king. This foundation allows us to correctly understand Jesus' words to the Church of Philadelphia in Revelation 3 and His absolute authority to open and shut doors of access, ministry, and the Kingdom itself. Next, we tackle Isaiah 54:13 and its direct quotation by Jesus in John 6. By understanding Jewish interpretive methods (PaRDeS), we expose how this passage is often misused to support Calvinistic theology. When read in its proper Jewish and prophetic context, Jesus is not teaching mystical election, but showing that God draws people through Scripture itself. Those who hear and learn from the Father through the Word come to Christ by faith. This study dismantles common misunderstandings about divine drawing, salvation, and election, and reaffirms the biblical truth of salvation by faith alone in Christ alone. SCRIPTURE REFERENCES: Isaiah 22 Isaiah 53–54 John 6 Revelation 3 Matthew 16 Acts 2 Psalm 2 1 Corinthians 15
In this in-depth Bible teaching, we explore two critical Hebraisms that unlock major New Testament passages: the Key of the House of David (Isaiah 22) and "All shall be taught by God" (Isaiah 54). First, we examine the Old Testament background of the Key of David and how it reveals delegated royal authority under the king. This foundation allows us to correctly understand Jesus' words to the Church of Philadelphia in Revelation 3 and His absolute authority to open and shut doors of access, ministry, and the Kingdom itself. Next, we tackle Isaiah 54:13 and its direct quotation by Jesus in John 6. By understanding Jewish interpretive methods (PaRDeS), we expose how this passage is often misused to support Calvinistic theology. When read in its proper Jewish and prophetic context, Jesus is not teaching mystical election, but showing that God draws people through Scripture itself. Those who hear and learn from the Father through the Word come to Christ by faith. This study dismantles common misunderstandings about divine drawing, salvation, and election, and reaffirms the biblical truth of salvation by faith alone in Christ alone. SCRIPTURE REFERENCES: Isaiah 22 Isaiah 53–54 John 6 Revelation 3 Matthew 16 Acts 2 Psalm 2 1 Corinthians 15
In this powerful message, Pastor Brandon unpacks key Hebraisms and idiomatic expressions from Scripture, showing how they reveal God's ownership, authority, and eternal covenant with His people. From the priestly blessing in Numbers to the prophetic visions in Revelation, Pastor Brandon explains why God placing His name on His people and His land is central to understanding Israel, the Church, and the spiritual battle we face today. This teaching dives deep into: - God's name as a mark of ownership and authority - Why Israel and Jerusalem remain central to God's plan - The biblical roots of anti-Semitism - The dangers of moral relativism in Judges and its connection to modern culture - David as “a man after God's own heart” and what that really means - The consequences of private sin becoming public fallout - The true meaning of the “still small voice” as the voice of the remnant
Welcome to Rock Harbor Church's Sermon Audio channel. In this powerful message, Pastor Brandon unpacks key Hebraisms and idiomatic expressions from Scripture, showing how they reveal God's ownership, authority, and eternal covenant with His people. From the priestly blessing in Numbers to the prophetic visions in Revelation, Pastor Brandon explains why God placing His name on His people and His land is central to understanding Israel, the Church, and the spiritual battle we face today. This teaching dives deep into: - God's name as a mark of ownership and authority - Why Israel and Jerusalem remain central to God's plan - The biblical roots of anti-Semitism - The dangers of moral relativism in Judges and its connection to modern culture - David as "a man after God's own heart" and what that really means - The consequences of private sin becoming public fallout - The true meaning of the "still small voice" as the voice of the remnant
In this eye-opening message, Pastor Brandon Holthaus dives into the meaning of several powerful Hebraisms found throughout Scripture. From "Uncovering the Ear" to "Lifting the Horn" and "Girding Your Loins," these expressions reveal timeless truths about hearing God's voice, spiritual readiness, and living victoriously in the last days. Discover: - What it means to have "ears to hear" - Why many believers fail to hear God clearly - The danger of being spiritually stiff-necked - How God uses His "strong hand" to intervene in history and your life - The necessity of wise counsel in avoiding deception and staying on God's agenda
In this eye-opening message, Pastor Brandon Holthaus dives into the meaning of several powerful Hebraisms found throughout Scripture. From "Uncovering the Ear" to "Lifting the Horn" and "Girding Your Loins," these expressions reveal timeless truths about hearing God's voice, spiritual readiness, and living victoriously in the last days. Discover: - What it means to have "ears to hear" - Why many believers fail to hear God clearly - The danger of being spiritually stiff-necked - How God uses His "strong hand" to intervene in history and your life - The necessity of wise counsel in avoiding deception and staying on God's agenda
Many biblical phrases lose their depth and true meaning when translated into English. Understanding Hebraic idioms—expressions rooted in Hebrew culture and thought—sheds light on the richness of Scripture. This teaching explores key Hebraisms, their cultural significance, and how grasping these expressions brings clarity to biblical passages that might otherwise seem confusing or misunderstood. Discover how a Hebraic mindset transforms your reading of the Bible and deepens your understanding of God's Word.
Many biblical phrases lose their depth and true meaning when translated into English. Understanding Hebraic idioms—expressions rooted in Hebrew culture and thought—sheds light on the richness of Scripture. This teaching explores key Hebraisms, their cultural significance, and how grasping these expressions brings clarity to biblical passages that might otherwise seem confusing or misunderstood. Discover how a Hebraic mindset transforms your reading of the Bible and deepens your understanding of God's Word.
Many biblical phrases lose their depth and true meaning when translated into English. Understanding Hebraic idioms—expressions rooted in Hebrew culture and thought—sheds light on the richness of Scripture. This teaching explores key Hebraisms, their cultural significance, and how grasping these expressions brings clarity to biblical passages that might otherwise seem confusing or misunderstood. Discover how a Hebraic mindset transforms your reading of the Bible and deepens your understanding of God's Word.
Many biblical phrases lose their depth and true meaning when translated into English. Understanding Hebraic idioms—expressions rooted in Hebrew culture and thought—sheds light on the richness of Scripture. This teaching explores key Hebraisms, their cultural significance, and how grasping these expressions brings clarity to biblical passages that might otherwise seem confusing or misunderstood. Discover how a Hebraic mindset transforms your reading of the Bible and deepens your understanding of God's Word.
Follow Him: A Come, Follow Me Podcast featuring Hank Smith & John Bytheway
How does discovering Hebraisms in the Book of Mormon strengthen your testimony? Professor John “Jack'' Welch explores how the discovery of Hebraic poetry increases testimony of the power of Jesus Christ and His Atonement.TRANSCRIPTSEnglish: https://tinyurl.com/podcastBM31ENFrench: https://tinyurl.com/podcastBM31FRGerman: https://tinyurl.com/podcastBM31DEPortuguese: https://tinyurl.com/podcastBM31PTSpanish: https://tinyurl.com/podcastBM31ES YOUTUBEhttps://youtu.be/OwWcal3KHOwALL EPISODES/SHOW NOTESfollowHIM website: https://www.followHIMpodcast.comFREE PDF DOWNLOADS OF followHIM QUOTE BOOKSNew Testament: https://tinyurl.com/PodcastNTBookOld Testament: https://tinyurl.com/PodcastOTBookWEEKLY NEWSLETTERhttps://tinyurl.com/followHIMnewsletterSOCIAL MEDIAInstagram: https://www.instagram.com/followHIMpodcastFacebook: https://www.facebook.com/followhimpodcastTIMECODE00:00 Part I - Professor John Welch06:58 Guest bio08:44 Scripture Central11:12 The depth of the Book of Mormon14:01 Alma teaches his sons to avoid discouragement18:39 Was Alma translated?20:08 Satan abandons his followers23:43 Chiasmus in Alma 3628:56 Chiasmus in Mosiah 534:45 What is chiasmus?39:22 Jesus's Atonement overcomes our pain42:43 Professor Welch and Dr. Hugh Nibley49:23 Chiasmus video on Scripture Central53:28 Alma 36:1 and Alma 36:3055:45 Alma 36:27-29 - Trust in God56:52 Alma 36:3 and Alma 36:26 - Born of god59:55 Alma 36:24 - Alma brings souls to God1:02:07 Alma 36:10 and Alma 36:23 - Strength1:05:04 - End of Part 1 - Professor John WelchThanks to the followHIM team:Steve & Shannon Sorensen: Cofounder, Executive Producer, SponsorDavid & Verla Sorensen: SponsorsDr. Hank Smith: Co-hostJohn Bytheway: Co-hostDavid Perry: ProducerKyle Nelson: Marketing, SponsorLisa Spice: Client Relations, Editor, Show NotesJamie Neilson: Social Media, Graphic DesignWill Stoughton: Video EditorKrystal Roberts: Translation Team, English & French Transcripts, WebsiteAriel Cuadra: Spanish Transcripts"Let Zion in Her Beauty Rise" by Marshall McDonaldhttps://www.marshallmcdonaldmusic.com
Jonathon Riley spoke at the 2021 Tracing Ancient Threads in the Book of Moses Conference on Saturday, April 24, 2021 on “Hebraisms in the Book of Moses: Laying Groundwork and Finding a Way Forward”. The Book of Moses, the early chapters of Joseph Smith's revision of the Old Testament, presents some unique challenges. When one […] The post Conference Talks: Hebraisms in the Book of Moses: Laying Groundwork and Finding a Way Forward first appeared on The Interpreter Foundation.
Today we're studying 1 Nephi 8:2 in just one minute! Grab your scriptures and let's dive into them together! And grab study guides for the whole family here: - To get Cali's scripture study guide for adults click here: https://comefollowmestudy.com/shop/ Discount code: OMSS Or for a physical copy: https://amzn.to/46QeOaH (affiliate link) - To get Kristen's scripture study guides click here: Combined Teens AND Kids Study Guides: https://bit.ly/46gF6lg Kids Study Guide: https://bit.ly/46f3Av8 Teens Study Guide: https://bit.ly/3ul99uL Get our 365-day Book of Mormon daily devotional book: https://amzn.to/46QeOaH
Why Are There Hebraisms in the Book of Mormon? #661 by Scripture Central
Monday, 7 November 2022 And the hand of the Lord was with them, and a great number believed and turned to the Lord. Acts 11:21 The previous verse noted that those of the scattering that occurred after Stephen's stoning who were from Cyprus and Cyrene “spoke to the Hellenists, preaching the Lord Jesus.” As noted then, there is a dispute as to whether this was referring to Greek-speaking Jews or Gentiles. What seems likely is that it was speaking of Greek-speaking Jews. Either way, however, it now says, “And the hand of the Lord was with them.” This is referring to those who preached about Jesus. The Lord's hand was with them, and they were able to effectively communicate the good news, bringing others to salvation. That is explicitly noted with the words, “and a great number believed and turned to the Lord.” Whether Greek-speaking Jew or Gentile, there was an extensive harvest of those who believed in Antioch. The church grew quickly because of the efforts of those who were a part of the scattering. Life application: There are many Hebraisms brought forward from the Old Testament into the New. In reading and understanding the Old, the New is much livelier and much more easily understood. An example of this is the term “the hand of the Lord.” This is found many times in the Old Testament where the “hand” is equated to power. In this case, it is the effective power of the Lord to bring about a change. An example of this is found in Exodus 14:31 – “and Israel seeth the great hand with which Jehovah hath wrought against the Egyptians, and the people fear Jehovah, and remain stedfast in Jehovah, and in Moses His servant” (YLT) This is translated by others as – “Thus Israel saw the great work which the LORD had done in Egypt; so the people feared the LORD, and believed the LORD and His servant Moses.” There are an innumerable number of such terms used in Scripture to help us see how the Bible portrays things. The finger of God, the arm of the Lord, walking in the way of the Lord, and on and on. Such terms, when understood, can help us to more clearly see how God is revealing things to us. As you go through the Bible next time, maybe take the time to highlight such things. As seen in the translation of the NKJV, some of these Hebraisms are translated in order to accommodate our understanding, but many are not. So, pay heed to them and think about why God chose to express Himself in these various ways. This is a great tool to help you understand the Bible more clearly. Heavenly Father, thank You for Your precious word. It is a light to our understanding. It is a beacon to call us to You. It is a guide for our walk in this life. And it is a book of hope and joy for us to revel in. Indeed, O God, thank You for Your most precious word. Amen.
The New Testament was written in Greek, but were its authors working from Hebrew originals? Our guest today, Dr. Brad Young, has written numerous works exploring the possibility that Hebrew ideas and Hebrew vocabulary lie behind the Greek text and that this Hebrew undertext is the key to understanding Jesus and the apostles. – Episode Timecode – 0:00 – Welcome to the Messiah Podcast with hosts Damian Eisner and Jacob Fronczak. 4:49 – Introduction to Dr. Brad Young. 6:50 – The Jerusalem School of Synoptic Research is a network of scholars uncovering the original meanings of the gospel text. 13:22 – Does “faith in Jesus” cancel the need to understand the “faith of Jesus?” 17:00 – The origin story and inspiration behind a life of research and teaching 21:42 – Did Jesus/Yeshua speak in Hebrew or Aramaic? 25:40 – A few meaningful “Hebraisms.” 30:05 – Was the author of the Gospel of Luke Jewish? 36:53 – The purpose and intention behind authoring “The Newer Testament.” 40:04 – The process behind achieving the specific goal of understanding the Jewish context. 42:18 – Who was involved in creating the translation? 50:00 – Did the writers of the New Testament censor their words to keep from angering Rome? 54:38 – Why omit the trinitarian formula in the Great Commission of the Gospel of Matthew? 1:03:51 – What was Yeshua's teaching regarding the kingdom? Did he teach an exclusively future kingdom, or is it here now in some way? What does the Lord's Prayer have to teach us about this? 1:18:21 – Dr. Brad Young's important future projects include updating a commentary on the New Testament from the Talmud and Midrash. 1:30:00 – Is the desire to discover the Jewish Jesus and learn from his teaching still growing through all these years of advances in scholarship? 1:34:06 – Rapid Fire Round – It's what the people want to know. – Related Resources – Brad Young – Gospel Research Foundation bradyoung.org Hebrew Heritage Bible Society hebrewheritagebiblesociety.org/ Brad Young on Facebook https://www.facebook.com/profile.php?id=100056762292392 The Newer Testament and other books by Dr. Brad Young https://www.bradyoung.org/index.php/brad-youngs-bookstore Messiah Magazine: messiahmagazine.org First Fruits of Zion: ffoz.org Messiah Podcast is a production of First Fruits of Zion (ffoz.org) in conjunction with Messiah Magazine (messiahmagazine.org). This publication is designed to provide rich substance, meaningful Jewish contexts, cultural understanding of the teaching of Jesus, and the background of modern faith from a Messianic Jewish perspective. Messiah Podcast theme music provided with permission by Joshua Aaron Music (JoshuaAaron.tv). “Cover the Sea” Copyright WorshipinIsrael.com songs 2020. All rights reserved.
He he must be a Spirit of supplication either formally or efficiently, either because he is so in himself or unto us. If in the former way, then he is a Spirit who himself prays, and, according to the import of those Hebraisms, abounds in that duty. As a -man of wickedness,- Isaiah 55-7, or a -man of blood,- is a man wholly given to wickedness and violence- so, on the other hand, a -Spirit of supplications- should be a Spirit abounding in prayer for mercy and the diverting of evil, as the word imports. Now, the Holy Ghost cannot be thus a Spirit of supplication, neither for himself nor us. No imagination of any such thing can be admitted with respect unto himself without the highest blasphemy.
We continue exploring figures of speech as a means to better understand the bible. Press play!
This Essay continues our look at the literary features of Moses 1. Since Moses 1 leads directly into the narrative flow of JST Genesis, it is natural that it should share stylistic and literary features of the Hebrew Bible (our Old Testament). Below, we will highlight three topics: parallelism, Hebraisms, and figures of speech or idioms. The post Essay #44: Moses 1: A Literary Masterpiece. Hebrew Literary Features of Moses 1 (Moses 1) first appeared on The Interpreter Foundation.
This Essay continues our look at the literary features of Moses 1. Since Moses 1 leads directly into the narrative flow of JST Genesis, it is natural that it should share stylistic and literary features of the Hebrew Bible (our Old Testament). Below, we will highlight three topics: parallelism, Hebraisms, and figures of speech or idioms. The post Essay #44: Moses 1: A Literary Masterpiece. Hebrew Literary Features of Moses 1 (Moses 1) first appeared on The Interpreter Foundation.
For over 40 years, Tvedtnes utilized his expertise to elucidate the Book of Mormon—and produced fascinating results. Some of his most lasting contributions include his work on Hebraisms in the Book of Mormon, and the Hebrew origins of Book of Mormon names.
Rare Possessions: From The Archives of Book of Mormon Central
For over 40 years, Tvedtnes utilized his expertise to elucidate the Book of Mormon—and produced compelling results. Some of his most lasting contributions include his work on Hebraisms in the Book of Mormon, and the Hebrew origins of Book of Mormon names. In this special episode, Jared Riddick, Stephen Smoot, and Nick Galieti discuss one article that showcases a small portion of Tvedtnes' contributions to the scholarship of the Book of Mormon. The text of the article can be found in the Book of Mormon Central Archive https://archive.bookofmormoncentral.org/node/255
LGG 01 - Vocabulary One of the best ways to illustrate the difficulty on translating Greek into modern English is by considering several words as representative examples. Tetelestai, which is translated as “it is finished” and teleios, which is translated “perfect”, “mature”, or “full”, are investigated in the lesson this week. Key Words Translation, vocabulary, tetelestai, teleios, teleo, oracle, finished, to fulfill, teleioo, one-to-one translation, Theology, culture, Hebraisms, perfect, mature, full, measure up, merit, meeting the highest standard, fulfill obligations, tzadik,
LGG 00 - Introduction to Greek According to Wikipedia there are 104 English translations of the full Bible. Over time the English language usage has changed just as did the Greek language. Translators must try to make the new translations relevant and are forced to choose between “formal equivalence”, which is word for word translation, or, “dynamic equivalence”, which strives to reproduce what the original audience actually heard. There are also challenges in choosing the most appropriate vocabulary word. At times there are several English words that could be selected for a given Greek word and at times the opposite is true. Additionally, there are theological or cultural concepts that have been given certain English words that may not capture the original Greek concept. And there are certain Hebrew concepts that were translated into Greek and a strict translation may not capture the original meaning. Key Words Translation, NIV, KJV, NASB, ESV, RASB, “gender-neutral”, “breathing mark”, “formal equivalence”, “dynamic equivalence”, “functional equivalence”, “paraphrase”, “man”, Robert Cawdry, extinct, extinguish, scene, Old Testament, New Testament, Septuagint, Church Fathers, Papyri, vocabulary, love, agapao, phileo, theology, baptize, paidagogos, Hebraisms, hosanna, Aramaic, “positive adjective”
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