LESSON 11: GETTING READY FOR THE HARVEST SUNDAY: WAITING FOR “RAIN” Presented by: Dr. Manny Sansano (Star) INTRODUCTION The key text for Sunday’s lesson is James 5:17, and it says, “Be patient, then, brothers and sisters, until the Lord’s coming. See how the farmer waits for the land to yield its valuable crop, patiently waiting for the autumn and spring rains” (NIV). This text mentions “the autumn and spring rains.” For the many countries around the world like the Philippines, for instance, that does not have “the autumn” season and the “spring” season, what is James talking about here as he talks about the second coming of Jesus? But first of all, first things first, and by that I mean let us see some connections or common threads between the new set of passage for this week, which is James 5:7-12, and the previous passage last week, which is James 5:1-6. The word “then” in James 5:7 is the first connection. After James dealt with the oppressive rich land owners by showing support and sympathies to the oppressed (vs 1-6), he now commands them to be “patient” (vs 7-12) in view of their adversities or oppressive conditions under which they thrive to live, and he does that by using the word “then.” In James 5:7-12, James begins (in v 1) by making a recap of the theme of perseverance, which he already mentioned in James 1:2, when he encouraged the Christians by saying, “Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds” (NIV). In both James 5:1-6 (preceding passage) and James 5:7-12 (current passage), the favor is always on the righteous. The motifs of favor and perseverance are very much apparent between the two passages. These are the other connections that we can find in both passages. Now, let’s move on and see what autumn and spring means, and later in the conclusion we will touch on the virtue of patience in connection with the second coming. 1. THE TWO YEARLY SEASONS IN THE HOLY LAND James 5:17 is a practical analogy from real day-to-day life situation for the second coming of Christ with the use of the seasons in the Holy Land or Palestine. In the United States of America (and I am mentioning America, because many of us are living in America, and this is also for the benefit of many that are not living in America), this is the set of seasons throughout the year in this country, namely: 1) December-January-February (winter); 2) March-April-May (spring); 3) June-July-August (summer); and 4) September-October-November (fall/autumn). We have four seasons here in the US. But in those days in the Holy Land, the seasons are based on two rainfalls in a year, namely: 1) the early rainfall (thus, the “early rain”) during the planting/germinating time in the autumn in October, November, and December; and 2) the later rainfall (thus, the “later rain”) during the harvest/reaping time in the spring in March and April. These are the following texts in the bible found in our Sunday’s lesson that mention the autumn rain (early rain/planting rain/germinating rain) and the spring rain (later rain/harvest rain/reaping rain): 1) Deuteronomy 11:14, “then I will send rain on your land in its season, both autumn [October, November, and December] and spring [March and April] rains, so that you may gather in your grain, new wine and olive oil” (NIV). 2) Jeremiah 5:24, “They do not say to themselves, ‘Let us fear the Lord our God, who gives autumn [October, November, and December] and spring [March and April] rains in season, who assures us of the regular weeks of harvest’” (NIV). 3) Jeremiah 14:22, “Do any of the worthless idols of the nations bring [autumn and spring] rain? Do the skies themselves send down showers? No, it is you, Lord our God. Therefore our hope is in you, for you are the one who does all this” (NIV; the “[]” are mine). 4) Joel 2:23, “Be glad, people of Zion, rejoice in the Lord your God, for he has given you the autumn [October, November, and December] rains because he is faithful. He sends you abundant showers, both autumn [October, November, and December] and spring [March and April] rains, as before” (NIV). 5) Hosea 6:1-3, “Come, let us return to the Lord. He has torn us to pieces but he will heal us; he has injured us but he will bind up our wounds. 2After two days he will revive us; on the third day he will restore us, that we may live in his presence. 3Let us acknowledge the Lord; let us press on to acknowledge him. As surely as the sun rises, he will appear; he will come to us like the winter rains, like the spring [March and April] rains that water the earth” (NIV). Right here in Hosea 6:1-3 the seasons that are mentioned here are “winter” and “spring.” The usual “autumn” is exchanged with “winter.” Once again in the Holy Land there are only two seasons based on rain falls, and the “winter” season that is mentioned here must still be a part of the “autumn” season for planting time. This could not be harvest time yet since the “spring” season is mentioned here and that’s forthcoming as the time for harvest. This is where the concept of the early rain and the later rain that had become so popular among us that James 5:7 is talking about come from. If you notice, in comparison to the seasons in America, the “autumn” in the Holy Land (October, November, and December) is pretty much parallel to the “autumn” in the US (September-October-November); and also the spring in the Holy Land (in March and April) is likewise pretty much parallel to the spring in the US (March-April-May). It is necessary that I am talking about seasons in these two places, and making some comparisons (and if you’re living in Europe or Asia that have these seasons you can make your own comparisons), because there are many countries around the world that do not have such seasons that the Holy Land and the US have. In the Philippines, for example, what we have now back home is 1) La Nina (very watery) season and 2) La Nino (very dusty) season. The concept of the early and the later rain that James 5:7 is talking about, thus, needs to be pictured out this way, and I hope that it helps us to understand our Sunday’s lesson. 2. THE SPIRITUAL SIGNIFICANCE OF THE SEASONS Now, what is the significance of the early and the later rain in the Holy Land, and how it is meaningful for the second coming? The early rain causes the corn and other crops like wheat to spring up during the planting season (in autumn) in October, November, and December; and the later rain causes the same crop to become ripe for reaping during harvest season (in spring) in March and April. In our spiritual lives apparently the early spiritual rain had already been poured out 2K years ago, and our concern at this time is the later spiritual rain, and the rain that we are talking about is the same Holy Spirit, and the purpose of that is to prepare us for the harvest at the second coming of Christ. The early and the later rain of the Holy Spirit that we are talking about is foretold in Joel 2:28-29 that says, “And afterward, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions. 29Even on my servants, both men and women, I will pour out my Spirit in those days” (NIV). It was partially fulfilled locally during Pentecost, when the apostles were given the Holy Spirit that prepared them to plant the seeds (preaching the gospel), and this will be fulfilled again one more time universally just shortly before the second coming of Christ as a form of the later rain to prepare the world for the harvest. This is a comment about the early and the later rain from EGW that is quoted in our Sunday’s lesson, “Under the figure of the early and the latter rain, that falls in Eastern lands at seedtime and harvest, the Hebrew prophets foretold the bestowal of spiritual grace in extraordinary measure upon God’s church. The outpouring of the Spirit in the days of the apostles was the beginning of the early, or former rain, and glorious was the result. . . . But near the close of earth’s harvest, a special bestowal of spiritual grace is promised to prepare the church for the coming of the Son of man. This outpouring of the Spirit is likened to the falling of the latter rain; and it is for this added power that Christians are to send their petitions to the Lord of the harvest ‘in the time of the latter rain’” (Ellen G. White, Our Father Cares, p. 212). We already know that the harvest time is the second coming of Christ, and Jesus refers to the harvest time as “the end of the world” (Matthew 13:39). What James is talking about in James 5:17 concerning the planting time (autumn) and the harvest time (spring) in connection with what the farmers are doing is exactly what we can find as being described in Mark 4:26 in connection with the cycle of the crops: “first the blade, then the ear, then the full grain in the ear. But when the grain is ripe, at once he puts in the sickle, because the harvest has come” (Mark 4:28, 29, ESV). Then, how the farmers are able to distinguish the tares (weeds) from the wheat (crop)? Our Sunday’s lesson says this, “Only at harvest time is it possible to distinguish the wheat from the tares” (See Matthew 13:28-30; and also Malachi 3:17, 18). Likewise, spiritually speaking it is only the second coming of Christ that can be able to distinguish between the righteous (wheat/crop) and the wicked (tares/weeds). Finally, here’s a question from Sunday’s lesson, “What should the fact that we can distinguish the wheat from the tares only at harvest time tell us about how we must live out our faith now, before the harvest?” What is your take on this question? CONCLUSION James 5:7 is using the planting and harvesting cycle in the Holy Land as a practical metaphor for the second coming of Christ, and those that are waiting for such a time the main thing to do according to James is to be “patient,” and this patience is akin to the “patience” of the farmers. Once again, James says “Be patient, then, brothers and sisters, until the Lord’s coming. See how the farmer waits for the land to yield its valuable crop, patiently waiting for the autumn and spring rains” (NIV). We should have such particular kind of patience until Jesus comes again. The value of “patience” is a major thing in James 5:7-12. James repeated it four times in James 5:7-12: in vs 7 (twice), in v 8, and in v 10. And also James uses the synonymous word “perseverance” twice in v 11. This is where he puts his emphasis. ++++++++++++++++++++++++++++++++++++++++++++++++++++++++ MONDAY: HOW NEAR IS NEAR Presented by Atty. Willy Sumagaysay This topic relates to the second coming of Jesus which James says is “near.” James 5:8 reads: “You too, be patient and stand firm, because THE LORD’S COMING IS NEAR” (NIV, emphasis supplied). ■Descriptions of Jesus’s Second Coming— In the introduction portion of our lesson this week, we are informed that the Greek word used for Jesus’ coming in James 5:7 and 8 is “parousia.” This is the same word for the same event found in Matt. 24:3, 27, 37 & 39; 1 Thess. 2:19, 3:13, 4:15, 5:23; 2 Thess. 2:1; 1 Cor. 15:23; 1 John 2:28; 2 Pet. 1:16, 3:4. “Parousia” is the ordinary word in secular Greek to signify someone’s presence or arrival. It also denotes the invasion of a country by an army and, in a special sense, the visit of a king or governor to a province of his empire.Applied to the Second Coming of Jesus, “parousia” gives the idea that when Jesus returns, it is going to be the final invasion of earth by heaven when a King is coming to receive the final submission and adoration of His subjects. The two other words in the New Testament translated to refer to the coming of Jesus are “epiphaneia”(Titus 2:13; 2 Tim. 4:1; 2 Thess. 2:9) and “apukalupsis” (1 Pet. 1:7 and 13). “Epiphaneia” in ordinary Greek refers to the appearance of a god to his worshippers, and also to the accession of an emperor to the imperial power of Rome. “Apukalupsis” in early Greek meant an unveiling or laying bare of something. Combining these two other words, we have a concept of the second coming as a day when God’s power and glory will be unveiled or laid bare, both to those waiting for Him and those disregarding Him. ■How Near is “Near”— In the NKJV, James 5:8 is rendered in this way: “You also be patient. Establish your hearts, for the coming of the Lord IS AT HAND” (uppercasing provided). What should be our attitude toward James statement that the coming of Jesus is “near” or “at hand” when it was about 2,000 years ago that he said it? How should we react to that promise considering it did not come to pass in the few or many years thence?” Like the Christians in James’ time, we want to know exactly WHEN Jesus is going to appear the second time, and that many individuals and group have attempted to make a prediction, all of which became disappointed when their time table never supported them. The Bible is silent about when that will happen. Jesus Himself said that regarding the day and hour of His coming, no one knows, not even the angels of heaven, except His Father only (Matt. 24:36).The only logical proposition we can make is: If the Lord’s coming was “near” during the time of James, it is “nearer,” even “much nearer” today! Now, instead of engaging our mind on the time when Jesus is coming again, we need to have our attention directed rather to Jesus’ command to “watch” and “also be ready” (Matt. 24:42-44).This is the better and wiser focus compared to finding out the schedule of His coming. If we knew when that day will be, we would prepare only for that time, and not all the time. Jesus desires that we need ALWAYS to be ready. Our study guide states that if Jesus’ early disciples, or the early Christians in James’s time for that matter, knew when He was coming again, or that they He would not come during their time but thousand years later, then they would have not been as zealous in their sharing of the gospel with the world! ■Patience and Jesus’ Second Coming— The early church to which James belonged lived in expectation of the soon return of Jesus Christ, and we find James exhorting them to wait with patience for the few years which remain. The farmer has to wait for his crops until the early and the latter rains come. The early and the latter rains are often spoken of in the Bible because bothrains were important to the farmer of Palestine (Deut. 11:14; Jer. 5:24; Joel 2:23). The early rain in October and November was needed for the seed to germinate, and then the latter rain of April and May had the purpose of making the grain mature. Because not only the season of seed time needs the rain but harvest time as well, the farmer needs patience waiting for the latter rain until nature brings in that downpour from above. This analogy teaches that Christians should cultivate and demonstrate the kind of patience needed as they wait for the return of Christ. Patience may be understood correctly by learning from the meaning of the two words where it originally comes from: “makros,”meaning“a long way, or far;” and “thumos” which is the word for “passion,”“heat,”“rage,” or “anger.” The concept is the same as “long suffering” or “taking a long time to get angry.” This is like “having a long fuse,” which is the opposite of “short-tempered.” The original word for “patience” describes the attitude which can endure delay and bear suffering and never give in or give up. This type of patience is something that is not passive. Therefore in addition to having this patience, James encourages those who wait for Jesus’ coming to “stand firm” or “establish their heart” which means to “fix firmly” or to “strengthen.” On this score, our study guide comments, “Our hearts are to be so wedded to the Lord that they cannot be moved despite the pressure brought against them, becoming settled in the truth (2 Pet. 1:12), withstanding temptation, and enduring trials and suffering for our faith (Acts 14:22) all contribute to this work.” +++++++++++++++++++++++++++++++++++++++++++++++++++++++++ TUESDAY: GRUMBLING, GROANING, AND GROWING Presented by Dr. Nem Mortel Tambalque This study is a transition from last weeks looming doom hanging over the wicked rich to this weeks challenging exhortation to be perseveringly patient. Based on NKJV, the whole theme in James 5:7-10 can be structured this way: a) exhortation ~ “be patient,” b) time involve ~ “until the coming of the Lord,” c) illustration ~ “the farmer waiting for early and latter rain, d) expansion of letter “a” ~ “be patient,” and “establish your heart,” e) motivation ~ the coming of the Lord is at hand,” f) exhortation ~ “do not grumble against one another,” g) motivation ~ “lest you will be condemned” because the “Judge is standing at the door,” h) illustration ~ the example of prophets “suffering and patience” In this structure, we notice that the exhortation in letter “a” which is expanded in letter “d” are one and the same and is juxtaposed by one important event which involves waiting time, namely, the “parousia” in letter “b.” Notice too, that between letters “a” and “d” is an illustration common to farmers who patiently wait for rains necessary both for seed time and harvest. This illustration encourages James listeners (and us today) to endure patiently while waiting for the Lords final harvest (Rev. 14:14-16). Then comes our lesson for today. “Do not grumble against one another, brethren, lest you be condemned. Behold, the Judge is standing at the door!” (James 5:9). The exhortation in letter “f” which says, “do not grumble against one another” is the second exhortation in the theme because those in letters “a” and “d” are one and the same, therefore, they are the first. The exhortation to “be patient” along with the expansion to “establish your heart” are different from “do not grumble against one another.” The latter involves relationship with fellow believers and could still happen, though, among brethren in the absence of patience. Also, the motivation for the first exhortation to “be patient” is because “the Lords coming is at hand,” while the motivation for the second exhortation “not to grumble against one another” is due to the fact that “the Judge is standing at the door” and the “brethren in Christ” or “fellow Christians”(with Greek “adelphos”) might receive condemnation similar to the condemnation against the wicked rich described in 5:1-6. James Greek use of “me stenazete” from “stenazo” could also mean “sigh” or “groan” such as the one used by Paul in Hebrews 13:17 which reads like this: “Obey those who rule over you, and be submissive, for they watch out for your souls as those who must give account. Let them do so with joy and not with grief (stenazo), for that would be unprofitable for you.” Here, this “grief” (groan or sigh) is an antithesis of “joy.” For example, if a leader is, for whatever reason, failed by his follower to do a great task, he is provoked to groan or to sigh instead of having joy. So groaning, or sighing, or grumbling in this situation becomes his lot. Another observation is the presence of the phrase “one another” or “each other” (NIV). It includes another element in relation to grumbling or groaning. It includes an infighting scenario among Christians similar to the description found in James 3:16, “For where envy and self-seeking exist, confusion and every evil thing are there” (cf. 4:11, 12). This evil thing could include the murmuring and distrusful groans among believers that make others feel uneasy. There might also be revengeful groans against those whom God has blessed with material blessings despite cheating and withholding the wages of the poor like those wicked rich depicted in James 5:1-6. There might also be envious groans prevailing in the hearts of believers against those who dont undergo sufferings and calamities. In their hearts is the burden of inner remorse, jealousy, and self-seeking which adversely affect relationships among themselves. No wonder our lesson today is emphatic in declaring that, “The most dangerous threat to Israel throughout its history came not from their enemies but from within their own ranks and from within their own hearts” (Tuesday lesson). The motivation of the imperative “do not grumble against one another” is because “the Judge is standing at the door!” This expresses Gods immanence and readiness to perform justice and is now poised to enter the courtroom and to pronounce judgment. Grumbling or groaning “against one another” will only bring condemnation from the great Judge. Excluded in the theme of persevering patience is grumbling or groaning against our fellow Christians. If all the evils of envying, murmuring, grudging, grumbling, and the likes are avoided, and patience in our trials is all that remains, God will reward us, along with those prophets on whom God puts great honor, with enduring peace. Grumbling or groaning is detrimental to this peace which comes from above. Jesus life is the greatest example of perseverance and patience. Foreseeing the affliction of His disciples, He said, “in Me you will have peace. In the world you will have tribulations; but be of good cheer, I have overcome the world” (John 16:33). His words “But be of good cheer” transcends all that tribulation brings because Jesus declaration “I have overcome the world” is the power behind it. Each time we are tempted to grumble because of perennial problem of injustice, behold the life of Jesus, He is the humblest. When we are tempted to groan because of the prevailing wickedness around, behold the life of Jesus, He is the noblest. Only by constantly beholding Jesus will our faith and Christian experience grow. Stop Grumbling! Stop Groaning! Keep Growing in Jesus. +++++++++++++++++++++++++++++++++++++++++++++++++++++++++ WEDNESDAY: MODELS OF PATIENT ENDURANCE Presented by Dr. Diego Sausa As James, son of Mary, the younger blood brother of Jesus (Matt. 1:25; Matt. 13:55-56; Mk. 6:3; Mk. 15:40; Gal. 1:19), comes towards the end of his epistle, he gives this exhortation to believers: “My brethren, take the prophets, who spoke in the name of the Lord, as an example of suffering and patient endurance [makrothymia]. Indeed we count them blessed who endure. You have heard of the patient endurance [hypomone] of Job and seen the end-purpose [telos] of the Lord [for him, i.e., to richly bless him] – because [hoti] the Lord is full of compassion and of tender mercy” (James 5:10-11, my translation). James uses two Greek synonyms, namely makrothumia (μακροθυμία/makrothymia) and hupomone (ὑπομονή/hypomone) to describe the heroes of faith in Scripture who, according to him, are the examples for Christians to emulate. Both makrothumia and hupomone are synonyms which mean “patient endurance.” The more precise English word equivalent would be fortitude which by definition exactly means “patient endurance.” James knew exactly what he was talking about because he himself would manifest it. Jewish historian Josephus and the early church Fathers would later report that James the younger brother of Jesus would suffer persecution and martyrdom (Josephus, Antiquities, 20,9; Fragments from the Acts of the Church, Concerning the Martyrdom of James, the Brother of the Lord, from Book 5). JOB’S PATIENT ENDURANCE James, mentions “the prophets” in general and Job in particular as examples of patient endurance. Job was a rich and godly man. Although we know, retrospectively, the telos (God’s purpose) of his sufferings, Job himself didn’t know. What he knew was that he was trying to serve his Lord the best he could, but he ended up losing all his property, all his children, and his health to the point of death, and at the same time, his family and friends abandoned him. And mark this, at the same time that Job was suffering from mental, physical, material and social adversities and anguish, he kept calling on God but it seemed that God was not there as if God was out of reach because He was taking a long vacation in the Bahamas, God was silent. And yet despite all these mental, physical, material, and social anguish, and despite the fact that God seemingly abandoned him, Job remained steadfast in his faith so much so that at the brink of death, amid the utter silence and seeming abandonment by God, Job declares, “Though He kills [qatal] me, yet will I wait [yachal] for Him” (Job 13:15a, my translation). Despite all the physical and mental agony, and despite the silence of God, Job demonstrates his patient endurance by saying, “For I know that my Redeemer lives, and He shall stand at last on the earth; and after my skin is destroyed [that is after I rot in death], this I know, that in my flesh, I shall see God” (Job 19:25,26, NKJV, [ ] mine). THE PATIENT ENDURANCE OF THE THREE HEBREWS Exposed to extreme religious persecution with the threat of painful death by live cremation in the fiery furnace, the three Hebrews, Shadrach, Meshach and Abednego, did not bow down to the image built by Nebuchadnezzar. Infuriated by this defiance, King Nebuchadnezzar commands them that the moment they would hear the music one more time, they should worship the image or else Nebuchadnezzar says, “you shall be cast immediately into the midst of a burning fiery furnace. And who is the god who will deliver you from my hands?” (Dan. 3:15, NKJV). The three Hebrews answered in unison, “our God whom we serve is able to deliver us from your hand, O king, BUT IF NOT, let it be known to you, O king, that we do not serve your gods, nor will we worship the gold image which you have set up” (Dan. 3:17-18). This is the major element that is common among the giants of faith in Scripture, the “BUT IF” faith. It is a “though He kills me, I will wait for Him” kind of faith. The three Hebrews told the king that their God would deliver them from burning to death in the fiery furnace, “BUT IF NOT,” that is, if God would not be around to deliver them, or if it was God’s will that God would not deliver them, they would still continue to be faithful to Him and not serve Nebuchadnezzar’s gods. This was the “BUT IF” faith of Job, and the “BUT IF” faith of Daniel when he was faced with death in the lion’s den. Daniel believed that God would deliver him from death, but if not, he would rather die than betray his God (Dan. 6:10-13). The faith of the three Hebrews was able to transcend physical, material, and social adversity and suffering, and at the same time, despite the seeming silence of God, they declared, “But if not,” that is, if their God would not to save them from death at that time, the three Hebrews bravely said, “we will still serve Him and not your gods.” CHRIST’S PATIENT ENDURANCE Imagine all the stinky rotten sins of all the generations that ever lived, all heaped upon the Son of God. Imagine the emotional, physical, and spiritual impact on the Son of God. There was not a time in eternity when God the Son was separated from God the Father. But because He assumed all the guilt of the world, for the first time, as a vicarious Sinner, God the Son felt that eternal separation between Him and His heavenly Father so much so that He cried out, “My God, My God, why have You forsaken Me” (Matt. 27:46). It would be hard for us sinners to understand the impact of the eternal separation that sin wreaks on us, but for God the Son who was in perfect union with His heavenly Father for eternity (Jn. 1:1-3), that separation caused by mankind’s sin that He assumed, broke the heart of the Son of God. The magnitude of His anguish over His separation from His heavenly Father was inscrutable for mankind, because for God the Son who was eternally in perfect union with His Father, the separation was eternal (the eternal union between God the Son and God the Father ceased for the first time at the cross, which caused that eternal union no longer eternal) because He was the Guilty One in lieu of mankind. So for the first time, at the cross, being guilty according to God’s justice because He assumed all the sins of mankind, Jesus felt that eternal breach between Him and His heavenly Father so that He felt that God the Father was beyond His reach, and that God was silent and unreachable, because He bore all the guilt of mankind from Adam until the last generation. Ellen G. White eloquently portrays this phenomenon of eternal pain caused by mankind’s sin on the Son of God. “It was not the dread of death that weighed upon Him. It was not the pain of ignominy of the cross that caused His inexpressible agony….The guilt of every descendant of Adam was pressing upon His heart. The wrath of God against sin, the terrible manifestation of His displeasure because of iniquity, filled the soul of His Son with consternation. All His life Christ had been publishing to a fallen world the good news of the Father’s mercy and pardoning love….But now with the terrible weight of guilt He bears, He cannot see the Father’s reconciling face. The withdrawal of the divine countenance from the Savior in this hour of supreme anguish pierced His heart with a sorrow that can never be fully understood by man. So great was this agony that His physical pain was hardly felt….It was the sense of sin, bringing the Father’s wrath upon Him as man’s substitute, that made the cup He drank so bitter, and broke the heart of the Son of God” (The Desire of Ages, 753). Earlier in Gethsemane, Christ already felt this eternal breach and He asks His Father, “Father, if it is Your will, take this cup of suffering the eternal death penalty of mankind away from Me, BUT IF not, not My will but Your will be done (Lk. 22:42, my paraphrase). This is the kind of patient persevering faith that Jesus had. A “BUT IF” faith that is able to withstand, not only the physical, emotional, and social anguish, but the pain of feeling that God is so far away and unreachable. Towards the end of His life Jesus says, “Father, I entrust my spirit into your hands!” (Lk. 23:46, NLT). Christ’s faith was a “BUT IF” faith that was able to withstand with patient endurance, not only the physical, material, social and emotional pain, but likewise the pain of the silence of God. True Christianity, therefore, is a faith of real heroes. CONCLUSION So, when we lose material things, and at the same time, we lose lovedones, and also at the same time, our friends abandon us, and at the same time, our body suffers, and also at the same time, people around us mock us, and jeer at us because of what we believe in, and at the same time, we call on God and it seems that God is not there, that He is not listening, and still, we demonstrate patient endurance by saying, “I know that my God will deliver me, BUT IF not, I will still wait for Him” then it could be said of us, that we, indeed, have the faith of the prophets before us, even the faith of Jesus. Then James’ description of the true heroes of faith will be fulfilled in us which John in Revelation also describes, “Here is the patient endurance [ὑπομονή/hypomone] of the saints; here are those who keep holding on unchanged [tereo], the commandments of God and the faith of Jesus” (Rev. 14:12, my translation). +++++++++++++++++++++++++++++++++++++++++++++++++++++++++ THURSDAY: TRANSPARENT AS THE SUNLIGHT (Coming Soon) Presented by Rolly Cainglet Obedencio
Posted on: Thu, 11 Dec 2014 13:24:03 +0000
Trending Topics
Recently Viewed Topics
© 2015