Expedition 44

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James expands on James 1:9-11 here and deals with the sin of favoritism.   Favoritism (prosopolempsia) literally means to “lift up face” or to “receive face”. It describes the basis of receiving someone based on external appearance.   It’s also interesting to note that 2:1 is the last time we see Jesus mentioned in this epistle.   The big idea here is that our faith leads us to not treat certain people better than others. In the rest of this chapter James will get at faith and actions of love being 2 sides of the same coin.   Conclusions- Paul vs. James…  o It has been argued that James and Paul are talking about 2 different points of faith. Paul is talking about entrance into a community (who’s in and who’s out) and James is talking about who’s already in and how to live your faith. Faith results in action.  o If this is so Paul is saying trust is what puts you in but once you are “in” you need to walk the journey by embodying Christ’s faithfulness (James’ POV). Trust is just the starting line.  o James and Paul both seem to be against easy-believism. The analogy of a marriage or a friendship (James 2:23) is fitting… If I simply believe I am married or someone’s friend and that as far as it goes, simply affirming that fact- what happens? If I am married or a friend I will invest in the relationship and live according to that.  o “Works” in James are work of love (The Royal Law), “Works” in Paul are works of Torah that marked someone out as Jewish.  o James and Paul both affirm actions that flow out of faith (faithfulness)… true faith results in action. See the end of Galatian and the fruit of the Spirit, See Romans 12 and the actions and mindset that come along with being a living sacrifice, See all that we covered in James today.  o James and Paul might be talking about different situations but they agree that you are saved by faith and works that working together in love. True faith fulfills the Royal Law.

James 1 3 main points of the letter which fall under the Law of liberty/Royal Law  ·      How to face trials (and their purpose)  ·      Wisdom from above (not the World)  ·      Love for brothers and sisters (speak in love, care for the poor, no favoritism or hierarchy)  1:2-4  Joy  Purpose of trials  Perfection. This is not moral perfection (watch our perfection episode). This is about wholeness. The word here is teleios- the goal. In a sacrificial context it’s something fit to offer to God.   Completeness. Becoming fit for service in humility.  Lacking Nothing. If we meet our testing in the right way, if day by day we develop this unswerving constancy, day by day we will live more victoriously and reach nearer to Jesus Christ himself.  1:5-8  Proverbs 9:10- The fear of the Lord is the beginning of wisdom.  What is wisdom? Wisdom from a biblical perspective begins with following the God who has now revealed himself in Jesus Christ  James bases the request for wisdom in God’s character… “who gives to all generously and without reproach”  Luke 11:11-13  This has more to do with doubting God’s character than with doubting that God will answer them. Wisdom comes from knowing God’s nature Ex 34:6-7  James describes this person as double minded or double souled. There is a civil war going on inside.  1:9-11  The upside-down kingdom  In Jesus’ teaching, Matthew and Luke’s versions of the first beatitude (Mt 5:3, Lk 6:20) combine to show that the “poor” who are blessed are both the economically marginalized and those who trust in God as their only hope.  The rich person must look beyond his wealth. The rich in scripture are often linked to those who trust in themselves or their possession rather than God for their deliverance. Wealth also came with social honor and status in the Roman world. James is cutting down the notion of hierarchy in the church based on a status.  James draws on Isaiah 40:6-8 to point out that his money and possession are temporary and will fade away.  1:12-18  Blessed Verses 13-15 talk about how a trial or test can turn into a temptation when faced without joy and wisdom James talks about the life cycle of sin.  In V16 James says do not be deceived. Again, James is basing everything on God’s character because he continues in 17-18 to show that God is only good and the giver of good gifts. V18 connects our new birth to Wisdom (the word of truth) who is Jesus and our purpose in Him. 1:19-26 James returns to the topic of wisdom from above vs. worldly wisdom and applies to the love of neighbor in verses 19-27. There are 3 parts to this section: 19-21, 22-25, and 26. V19 introduces the section about being quick to hear, slow to speak, slow to anger. 20-21 expounds on slow to anger, 22-25 is about being quick to hear, 26 is about being slow to speak. The perfect Law of liberty (James 2:8) James speaks about the necessity of orthopraxy (correct action) this is based in orthodoxy (correct belief). If one only has orthodoxy this is worthless religion. 1:27 James contrasts V27 with V26 and describes what pure religion (devotion and worship) looks like. James lists 2 things of what pure religion is: visiting orphans/widows and remaining unstained by the world. James clarifies that social justice is very important but not by itself sufficient for “true religion”. The second crucial aspect is to keep yourself unstained by the world. World (kosmos) is used 3 other times in James (2:5; 3:6; 4:4) and each time it is talking about the fallen world systems. These 2 tasks must be held in balance- serving the needy and personal/communal purity.

James Intro (1:1) The Epistle of James has had a controversial history. It had a hard fight to get into the cannon of scripture especially in the west. ·      The Latin speaking church fathers never mention it until the 4th century ·      James is absent from the Muratorian Canon (170 AD), which was the first list of NT books we have in the West ·      James seemed to be a late addition in the Western Christian church The Greeks in the East accepted James early. ·      Origen was the first to quote it in the 200s and attributes it to James brother of Jesus ·      Eusebius accepted James in his list of writings but notes that he was aware that other did not. ·      Athanasius in his famous Eastern list on the Canon (which includes our exact list of NT writings) included James without question and since them it has not been questioned until the reformation. ·      Luther called James an “epistle of straw” and wanted it, along with Hebrews, Jude, and Revelation, removed from his Canon. He claimed, “it contains nothing of the gospel”. Why is James’ canonicity controversial? ·      James only mentions Jesus twice in the letter (James 1:1, 2:1) ·      Some have thought that James’ view of justification to be at odds or contradiction with Paul ·      An emphasis on action (doing) rather than mental ascent (knowing/believing). This makes trouble in reformed theology. James 1:1a Author and Date The Early Church credit the letter to James Jesus’ brother. Origen and Eusebius identify him as the author and as the bishop of Jerusalem.  Eusebius and Josephus both report him as a martyr for the gospel. He was stoned to death around 62 AD.  Many scholars date it to 62 AD shortly before his death. Bondservant Absolute obedience, absolute humility, absolute loyalty- All in discipleship Audience James 1:1b The twelve tribes in the Diaspora has a few equally valid possible meanings. ·      The Diaspora was a common term for the 10 northern tribes (Israel) scattered by Assyria during the exile. But James writes to 12 tribes. ·      This could be Jews outside of Jerusalem. Though there were many messianic Jews at this time, this view is unlikely that this is strictly Jewish. ·      This could mean Christian- Jews outside of Palestine. Following the persecution of Stephen, the church spread out. This could be combining both the Jews of the southern tribes that returned to Israel and the norther tribes scattered in Asia Minor and beyond. ·      The phrase could have a 3rd meaning - To the Christians- the Christian Church was the true Israel. At the end of Galatians, Paul sends his blessing to the Israel of God (Galatians 6:16). Peter calls Jews and gentiles in 1 Peter Exiles. Paul calls Jews and Gentiles the one new man and inheritors of the promises (Eph 1 & 2).  This notion comes through Jesus being the fulfillment of Israel and the true Jew and all those on Him are considered to be Jews. o   James could be using this to address Christian Jews and Gentiles as “all Israel” in the Diaspora throughout the world. Circumstance and Themes James seems to be giving an exhortation to congregations outside of Jerusalem. Remember our apostle episode where we talked about the Jerusalem model of churches being planted though persecution and spreading. These are likely people who had been part of Body life with James in the past. ·      James is encouraging these Christians thought trials but he is also correcting behavior ·      James 1:2-12 outlines the main points of the letter o   How trials lead to completeness (1:2-4) o   Seek Wisdom from Above and not from the World (1:5-8) o   Favoritism and social status (wealth) have no place in the Upside-down Kingdom (1:9-11) ·      James 1:13-27 takes the same 3 issue and gets more specific o   The blame God for your trials and temptations (1:13-18) o   True Wisdom results in action: Wise doers of the Word  are contrasted with fools who use anger to bring about God’s righteousness (1:19-25)

Doc Ryan and Matt Mouzakis with Expedition 44 Over the next few episodes, we’ll be diving into 5 gifts that many call the 5-fold ministry or 5-fold giftings. There are traditions that take these 5 (APEST-Apostle, Prophet, Evangelist, Shepherd/Pastor, Teacher) as offices in Ephesians 4:11. This is difficult to support in the context of the passage where Christ is giving gifts to his church. What is an Apostle? · Apostle simply means “sent one”. They were ambassadors or emissaries who carried teachings and messages of a king or religious leader/sect · Apostle was a not a religious word in the ancient world. Caesar had Apostles that were sent around the Roman empire to help spread the Roman culture and the Roman way of life. · In Judaism the ones sent from the temple out to the diaspora synagogues to collect the temple tax were called “apostles” · It was simply one who was sent with a message or mission. It was a task or function. Though in the world it may be an office we don’t see much evidence of that in the church. Jesus’ mission and message to His Apostles Matt 28:18-20 · The Jerusalem Model—A group of apostolic workers spends years raising up one large church. After a number of years, the church is transplanted into many different cities, thus creating many new churches. The workers visit those new churches and lay fresh foundations for them. · The Antioch Model—Apostolic workers are sent out from a local church to plant new churches in new cities. The workers leave those churches in their infancy but give periodic help and encouragement as they mature. · The Ephesian Model—An older worker resides in a particular city to plant a new church and train younger workers. He then sends those workers out to plant new churches in nearby regions. · The Roman Model—Christians from many different churches transplant themselves into a particular city to establish one new church. Teamwork There is also always a sense of teamwork in apostolic ministry and that it is done in 2s The “Worker” and the “Work” The term “worker” was a favorite of Jesus (Matt 9:37-38, 20:1-2, Luke 10:2,7) Paul used it in his letters (1 Cor 3:9, 2 Cor 6:1, 11:13, Col 4:11). Luke refers to the planting and nurturing of congregations (not buildings) as “the work” Apostolic Office? The question is this an office and thus does it have “authority” over churches? Or must one have some sort of “apostolic covering”? o Paul didn’t Lord over those in the churches he planted but he wanted to “persuade” them of the truth and God’s will. o Paul’s 2 favorite words for this concept were parakalein and erotao. These words are not imperial edicts but one means “to make an appeal” and the other is “a request between equals”. o Paul refrained from using epitage (commandment) to charge obedience to himself. Instead, he urged, beseeched, appealed, pleaded, and asked of the churches he ministered in. This is the tone of cooperation. § Evidence of this is in- Rom. 12:1; 15:30; 16:2, 17; 1 Cor. 1:10; 4:16; 16:12, 15; 2 Cor. 2:8; 5:20; 6:1; 8:6; 9:5; 10:1–2; 12:18; Gal. 4:12; Eph. 3:13; 4:1; Phil. 4:2–3; 1 Thess. 2:3, 11; 4:1, 10; 5:12, 14; 2 Thess. 2:1; 3:14–15; 1 Tim. 1:3; 2:1; Philem. 9–10, 14) § On rare occasions he did charge (paraggello) obedience to the things that he had written (1 Thess. 4:11; 2 Thess. 3:4, 6, 10, 14). But the object of obedience was not Paul as a person. It was Christ whose mind he was expressing at the time. Paul charged people to have obedience to Christ rather than himself (Rom. 1:5; 16:19, 26; 2 Cor. 2:9; Phil. 2:12). § “Not that we have dominion over your faith, but we are fellow workers for your joy” 2 Cor. 1:24 The apostle is: o An itinerant worker o Plants churches o Teaches the church to live under the gospel o Equips the church to serve each other and Christ o Leaves that church functioning as an organic community o Is available for support but is not part of th

Dr. Ryan and Matt interview Michael Gaddy on Christianity and the Constitution.  Michael Gaddy formerly worked in national intelligence and with source documents in the national archives related to the founding of the United States. He is a walking history book and has a passion for teaching real history based on the facts of these source documents. Much of the content of this interview will challenge the narrative of what you were taught in history class in school. 

A fascinating look at what will increase spiritual power in your life and ministry.    In 48 Laws of Spiritual Power, best-selling author Frank Viola lays out the unchanging principles of tapping into God’s power and releasing it to serve others. These laws (principles) are based on over thirty years of ministry experience—trench-tested in Frank’s life and the lives of others who have spent decades in ministry.  Though these laws may seem counterintuitive and uncommon, they will equip you to look for God’s power in your ministry. In short, digestible chapters packed with secrets of effective and impactful ministry, 48 Laws of Spiritual Power will equip you with what you need for your ministry to thrive. With straight-to-the-point insights, the book provides a unique perspective on God’s work and practical tools for overcoming the inevitable hardships that are part of any ministry.   As the author says,  “Anyone who has read my work knows that I’m highly allergic to legalism. So when I refer to the ‘laws’ of God’s power, I’m not using the term ‘laws’ to mean ‘rules.’ Instead, I’m using it to refer to unchanging principles, as in the ‘law’ of gravity.  This is not a book that will teach you how to zap demons and do great wonders and eat cucumbers (as my old friend’s mother used to put it).  There are hundreds of books on that subject.  48 Laws of Spiritual Power is quite different. It covers the waterfront on the ‘laws’ (principles) that govern God’s power in all aspects of ministry and service.  The book contains 40 years of lessons I’ve unearthed in serving the Lord in many different contexts – lessons born out of failure, success, highs, lows, blood, sweat, tears, and even laughs (mostly at myself).”   48 Laws of Spiritual Power will:  Help you access God’s power in your personal life and release it in the lives of others Introduce you to uncommon wisdom that is rarely talked about in seminary or Bible college Give you a fresh look at how to transform your ministry with the power God is ready to grant you The key to effective ministry is God’s power.  “With 48 Laws of Spiritual Power, Viola has released another amazing book. The advice it contains is clear and full of practical insights. An absolutely essential read for anyone who is in ministry, either full-time, part-time, or spare-time. As the author says in the opening, “If you are in Christ, your entire life is a mission trip.” Organized in short digestible chapters and intriguing illustrations, Viola’s arresting conversational style is sure to keep you glued to the end. This is an important book that will navigate all Christians – especially leaders – on how to access God’s power in every aspect of their mission.” – Christian Book Reviews Check out 48laws.com for more content 

The Worship Space and History of Ecclesial Hierarchy  It is a historical fact that churches met in houses up and met in circles (or squares) face to face until the Constantinian shift. Following this entanglement and merge we see churches beginning to meet in buildings that were very similar to the pagan temples if not repurposing the pagan temples. A lot of our thoughts of leadership and church rule derives from a stage and positions of prominence based on the basilica format of the church building. Rather than a circle of equal believers we now have a hierarchy which occupies a stage and the location of the pulpit and altar equals power and authority which God never intended. Even today this plays into the elevating of certain people who stand on the stage over other brothers and sisters.  Words of Positional Authority  • arche (a rank-and-file leader, head, or ruler)  • time (an officer or dignitary)  • telos (the inherent power of a ruler or tribute to a ruler)  • archisunagogos (a synagogue official) • hazzan (a public leader or worship)  • taxis (a post, position, or rank)  • hierateia (a priest’s office)  • archon (a ruler or chief)  Yet not even one of these is used of any leader in the NT church in the Bible. The favorite term used of those providing oversight is diakonos from which we get deacon, but it means servant or table-waiter.  What is an Elder? 1 Tim 3:1-7 Titus 1:5-11 1 Peter 5:1-8 Hebrews 13:7, 17 1 Tim 5:17-22  “Appointing Elders” One thing lacking when you look at the NT is the appointing of elders at the planting of the church. The apostle might stay for a little while but usually he’d plant the church, train, and return at a later time to “recognize” elders- those who were mature in the Lord.  Who does Paul address in his Epistles to? If Elder was a position of hierarchy and authority you’d think that Paul would address his epistles to the “leaders”- the pastors and elders or deacons or bishops - but he never does.  What is a Deacon? Acts 6:1-6 1 Tim 3:8-13 Romans 16:1-2  Decision making in the Early Church Acts 15:22-26  All in all, the New Testament knows nothing of an authoritative mode of leadership. Nor does it know a “leaderless” individualism. It rejects both hierarchical structures as well as rugged individualism. Instead, the New Testament envisions leadership as coming from the entire church. The brothers and sisters supply direction and decision-making by consensus. Seasoned brothers and sisters supply oversight. In this way, the early churches were guided democracies. Decision-making was communal. It stood between hierarchical structures on the one hand and individualism on the other. Elders and leaders were called to exercise pastoral oversight in the context of mutual subjection rather than in a hierarchical structure of subordination.  Elder Conclusions o Elders were simply old and wise person of character o They had the function of teaching and discipling the less mature brothers and sisters in a motherly/fatherly mentoring role and the mature in an iron sharpening iron role o They eldered, shepherded, and oversaw… this was their character, function, and gifting not their office. o They are among the flock not over the flock o All language of positional authority is absent when talking of eldering in the NT  Deacon Conclusions o Deacon-ing was complete service and servanthood, void of positional power. o They do good works in the public eye that reflect back on the body of Christ and Christ himself so they must be of Christlike character and good reputation. o They are servant ambassadors.

INTRODUCTION – Election day is NOV 8 (less than a month away)  • “AMERICAN CONVERSATION” Apology to the 25% of our international viewers  • “Should Christians vote or be involved in politics?” Questions like these evoke very strong opinions from people as some people feel Christian involvement constitutes spiritual harlotry, while others see it as their moral duty to be “salt and light”.   • the Bible doesn’t give direct exegetical answers to these questions that are good for every situation over the next several thousand years. Therefore, answering these questions requires us to reason our answers from Biblical wisdom understanding the culture and audience the text was written to and attempting to apply what we learn to our own situations.   • Scriptures: Romans 13, I Peter 2, 1 Sam 8, Rev 13  • Lastly, all of us are of the “ALL IN FOR THE KINGDOM” mindset. I would even say that we are stretching to fit Jesus definition of wholly devoted disciples.  • We aren’t just fans or followers we are attaining to be sold out all in disciples.   QUESTION 1 OVERVIEW: Should Christians vote?   QUESTION 2 Are you liable or in union with the person you vote for whether they make it or not? If you don’t vote do you still have a right to be upset?    QUESTION 3 Is voting a spiritual privilege or duty or is it traitorous (A SIN) to Jesus’ kingdom?  QUESTION 4 At what point do you shake the dust from your sandals or wash your hands of an un-Godly government?

This series will be looking at the concepts a church leadership and then what many people consider to be the “offices” that comprise that leadership structure. But the glaring question we need to ask is “Are these offices or simply people using their god given gifts?” Today’s leadership structures in the church are based on the contemporary hierarchical and positional mindset. By contrast we would believe that the New Testament vision is that of a functional mindset. Positional thinking is hung up on nouns, while functional thinking stresses verbs. Jesus on Hierarchy and Positional Authority Matt 20:25-28; Luke 22:25-26; Matt 23:8-12 Jesus comes against both the worldly view of hierarchical power and the religious view of positional authority. Why? Because they stunt the organic nature of his body. They impede the functioning of the gifts when just the “professionals” do all the “kingdom work”. And they create a 2-class system in the church. No King but Christ 1 Sam 8 The text is about Israel rejecting God and wanting to be like the world. There can be applications in this for both the world and the church. Originally the people of Israel were called to be a kingdom of priests with Yahweh as their king. The church is given this same calling- a kingdom of priests with God as their king, Israel is a type and shadow of the church today. It was never God’s plan for humans to rule over other humans. We often want early rulers in the forms of government leaders and also in the church in the forms of “church leadership/pastors/bishops/etc. The placement of a human positional authority over God’s people is equal to a rejection of God and worship of other gods according to the text (v7-8). Submission Eph 5:21 Biblical submission has nothing to do with hierarchy, control, or power. It is simply a voluntary yielding to one another. The biblical word to submit is hypotasso. It does not mean to obey. Hypakouo is the word for obey and it is never used in the NT for any leader in the church or even of the government. The only one we obey is God. Authority (exousia) has to do with the communication of power. Scripture teaches that God is the sole source of all authority (Rom. 13:1). And this authority has been vested in His Son (Matt. 28:18; John 3:30–36; 17:2). All authority belongs to Jesus. Authority is organic and based on character, spiritual gifts, and maturity. 1 Cor 16:15-18; Phil 2:29-30; 1 Thes 5:12-13; 1 Tim 5:17; Heb 13:7; 1 Pet 5:5 Spiritual Covering Covering is only mentioned one time in the NT and is grossly misinterpreted. 1 Cor 11:10-12 An important linguistic note is that “a symbol of” is not in the text. It’s not saying that a veil is a sign of being under someone’s “covering”. The Greek is specific here that a women has authority over her own head. “Authority” is in the grammatical feminine as well as “head”. Meaning the authority belongs to the one whose head the are talking about (the women). It’s saying that the women are on equal standing in the church. Verses 11-12 confirm this… women and man are dependent on each other and all things are under God. God is the only authority The bible consistently consigns accountability to God (Matt. 12:36; 18:23; Luke 16:2; Rom. 3:19; 14:12; 1 Cor. 4:5; Heb. 4:13; 13:17; 1 Peter 4:5). So if the laymen is “covered” by the pastor who is “covered” by the denomination, mother church, or higher-ranking Christian leader. They are protected as the theory goes… but can you see where it falls apart? We need to ask who covers the mother church, denomination, or the influential leader? Some will say God covers them. Now do you see the bigger problem if we are the priesthood of believers? We’ve put a middleman and mediator between us and God. A better view of Leadership and Authority These are usually described in verbs and not nouns in the NT. It’s about gifting not offices. So, when someone is using their gift of “elder-ing”, “pastor-ing”, “teach-ing” they are d