And good evening, ladies and gentlemen. I'm glad you're back. I'm back too, and welcome. Good to see you tonight at our Bible study here tonight. Out last week, right, for our Branson Conference. We had a fabulous time in Branson, really enjoyed everything that there was about it. Studying the book of Romans. Perhaps you caught that online. It was on worship. It will be on YouTube soon. We'll get all those recordings uploaded and ready for you to go. But we're back here tonight for the Book of James. Finishing out the fourth chapter tonight and going to have a great time doing that. And then only one more chapter to go. So here we've been eleven weeks now in the Book of James. It's been a wonderful journey. Hope you have enjoyed it along the way. Whether you've been watching live or on the archives, notice a number of our friends from England, Great Britain, Canada, Australia, New Zealand and under the British Crown. Our sympathies as the world has lost what has been a stability really all our lives. For virtually all of us. We can't remember a time when Queen Elizabeth was not on the throne. And so we pray for this time of transition. But especially to those of you, our friends from the British Empire, god bless you. And now, as we come in, just a couple of announcements before we set off here tonight, and that is that we've got coming up here where's my pin? I got to have the pin. There we go. We got coming up the Tau's Prophecy Conference is the next thing on the agenda and that is, as you can see, September 23 through the 25th, just a few weeks from now, we're going to have a great deal of fun on questioning the assumptions about Genesis One. We're not going to question whether or not Genesis One is accurate for we know it's accurate, but we're going to look at some really fun stuff in Genesis chapter one. I think you are going to enjoy it. Let me see here. I think I've got the flyer I can bring up. Some of you perhaps have seen this here beautiful Taos, New Mexico. Here are some of the things oh, by the way, Taos, New Mexico is most beautiful in late September. So come on and join us. A great vacation with a purpose. We're going to look at some things like the Big Bang didn't happen. How everything was placed into the universe precisely for magnetic polarity. Not a big bang at all. We're going to look at God the electrician, how God made everything work with electricity. I've been doing a lot of study on electricity lately and I really had determined and said in a number of places that I think electricity is the fundamental thing. How's that we'll call it a thing, the fundamental thing in all of existence. It is the thing that everything runs by everything, absolutely everything runs by electricity, my mind, my heart, my nerves, my sinew, all works on electricity. The world does as well. I was delighted to find out just recently that John Wesley, the famous preacher, the founder of Methodism john Wesley wrote a book about electricity and guess what? He says the same thing I do. I might become a Methodist, who knows? Probably not. We'll look at the fossil fuel hoax, why it's called fossil fuel, why it's abundant, why it will never ever run dry. We'll look at the flat earth anomaly, how the theory goes against everything natural and only selectively uses scripture literally. We'll learn how electrons in the body determine whether you're sick or healthy. We'll look at the gap theory more than meets the eye. I'm trying to figure out how am I going to do this all in one weekend. I'm not really sure about that, I just always bite off more than I can chew. But it really is going to be a great weekend. Once again, that's September 23 through the 25th. Would love to have you. Got a few places for free lodging here at the Casa Glacia that we have right here, the House of Grace, our parsonage that we use some rooms for, and a couple of other spots that you could have some free lodging, but those are going quick. So if you want one of those, you better let me know. Hey, by the way, while we're talking about that, I won't spend much time here, but you might want to come to work week. We have a lot of fun at work week. We eat, we fellowship, we make books, we fix, we paint, we dig, we whatever. Vacation with a purpose. September 19 through the 23rd. You can come any of those days you'd like or road trip the week afterwards. I'm going to be your guide through northern New Mexico. We'll go from everything from ancient history, let's call it 1000 years ago ancient for everything from the last 1000 years all the way up to the nuclear age. We'll see a bunch of it here in northern New Mexico. So really all I got to say is you don't want to miss this. If you can get out of your town, to my town, september 23 through 25th, not any cost to it other than what it costs you to get here and find a place to stay. If you don't sign up quick, then you come join us. We'll really have a good time through all of that. I would love to see you. And then that then brings us to almost to our Bible study. But I got one more thing I've got to say. If you were with us for the Branson Conference, you know that Nathan's been playing again and he's got some good stuff. In addition to worshippi is now called Bibliphy. And here we go, right here. Welcome to Bibliphy. You say that's Logos? No, that's not Logos, that's bibliphy. You see it right there, Bibliphy. And you can find it at Bibliphy worsthify.com biblify worship.com. And I'll be using it. Here some things that I think you'll like about it. And one is it does have all the garbage that Lagos tries to sell you. We don't sell you garbage. We just sell you Bible study tools and we give away what we sell you. There it is for your use. And a couple of really cool things that I want to look at here and show you on Bibliphy. One is we won't go there, but you can have right up there, one screen here, one screen, two screens, three panels, I guess you should say. I've got three panels open right here. You can turn it into dark mode if you prefer. And there's the dark mode. You can do all sorts of tools that we'll look at here tonight. And we're going to use, just as we always do, the King James right here. We've got a little different source of the inner linear. We'll get the newberry inner linear one of these days. But this has got all the Greeks and strongs that we need. And then I've got the Young's Literal translation right over here. So I've got those set up and I've got it set up to where they're all synced together. So you move one, the rest of them move. And tonight we'll be beginning in what are we, james, chapter four, verse eleven here in just a moment. But let me show you something else, especially if you're watching on Worship tonight, or even on the archives, you can get there from Worship. Just look down in the notes and you'll see. Watch this on Bibliphy. If you do that, it'll take you right over there. Or if you're on Bibliphide Worstify.org, you can click this little button right there that's got the bar on the right that brings up your panel right over here to give you the things that you need. And you can pull down the worstify right there. And let's see. Yeah, there we are, right there. The video is already up because we're live. And you can watch that video. Of course, you can pop it out or whatever you want to do there. But another nice thing, you can click right there and open the chat box. And it will, I think for most of you, it'll log in the chat box right here. And you'll be able to see the chat, you'll be able to see the Bible, you'll be able to see all of that that takes place right there. I'm going to go ahead and close that video out so we're not using the oh, here's how. If you get there and it's not there, well, it's going to stop him from talking. There we go. It will automatically pull it up because it's live again and then open chat. And that, I think, will bring it in yours down to the chat box right there. If not, we'll talk to Nathan about a bug and take care of that. No, you stop there. Go away. I'm going to close the chat. You can create a chat box any time you want. Keep it up as long as you want. Destroy it when you want. There we go. It's got strong Concordance over here. Group sessions, we'll talk about that another time. Cross references, friends. We'll talk about it another time. And if you find a bug, there you go, just click the bug button right there and you can submit your bug and send it all in. And you can close that right out right there. And with that, there's a very quick overview, by the way. So if you're in the video, watching the video over there, just like I told you, you can have your screen sync with mine. So that when I go to James, chapter four, verse eleven. As I'm going through right now, your screen will turn to James, chapter four, verse eleven. In fact, if you said sync with video, it will have all three of the screens come up just like that. And you can sit there with your laptop and just have it going on your desktop. Whatever it is. Works on iPads, doesn't yet work on iPhones or smaller. It works on tablets. It doesn't work on phones, but it will soon. And you can just watch and sit there. And you can take a close up look in case you can't see that. And that also works on the archives. Now I say it works on the archives. I didn't ask Nathan. Let's see if I have to start a session. Let's see, group session. Do I have to start that? Yeah, I think I have to start it right there. I'm going to start it. There we go. Start session there. Now I started it. And now if we don't have any challenges when I change my screen, it will change your screen. If you're watching on Bibliphy worstify.org again, if you're on Wishify, you can just find the little button down below the video that says, watch this on Bibliphy and it will do that. Let's see how it works here. You know, it's new, out of the bag, and most places that do nice program coding, they have a big staff that checks through all the bugs and works through and they do it in testing over months and months and months. We got one guy, that's what we got. So we'll run into bugs, but he's a good guy who knows what he's doing. So there we go. Okay, now with that, let me be official here. Let's come into our study tonight, session eleven of the Epistle of James. Rightly divided verse by verse. I think it's so important that we get this rightly divided in here and we get that correctly. Rightly divided means we're going to figure out if it's for us and guess what? James, chapter one, verse one said, it's not for us, it's for the twelve tribes of Israel. And so we come again and we come into James, chapter four, verse eleven. By the way, if you're watching on Bibliphy, you can not only follow along with me, you can change the size of the text right there with that little button right there. My, I don't control your size, you control your size, whatever size you want it to be. Let's pick up all of this in one section, verses eleven through 17 tonight. And it is about kingdom standards. The entire book has been about kingdom preparing people for the kingdom. And the author, James, trying to get people to come along and say, hey Jewish people, God is offering us a kingdom, what do we got to do in order to usher in this kingdom? And so now we begin to look at James, chapter four, verse eleven, where he says speak not evil, one of another brethren, he that speaketh evil of his brother and judges his brother, speaketh evil of the law and judges the law. But if thou judge the law, thou art not a doer of the law, but a judge. A number of interesting things here that we want to take care of as we rightly divide. And let's start out with the word speak right here. As a matter of fact, we can come right over here and take a look at verse eleven and speak it right here. Coyote that just pops up right there. If you push strongs and I for interlinear you have caroleth, it's in here three times. Speak not evil, speaketh evil and speaketh evil three times in verse eleven. Caroleo, if we were to look over here, speak not evil it's the entire phrase is from catalale. There's another word for speak and it comes from lagos. And laleo is to speak. But here is, you know, that kara intensifies to the ultimate degree. So basically spit out every word in etymology. This is what it means, spit out every word is something. Well, you know, that when someone really gets, what shall we say, diarrhea of the mouth, and they just spit out every word that it's typically not a good thing. So this is always used in a negative and here it comes in speak not evil of one another. Brethren, that is prohibited is speaking evil of one another. Now, the word evil we should also speak about for just a moment. That is one, as I've noted before, that in the progression of language through time from 1611 when they chose evil here up until now. Let's see the Young Literal, you notice that speak not one against another, they used against, which is kind of at the heart of Qatar. But evil is one of those words that means something much more narrow today than it meant then. You could really say that speaking evil in a king James sense, in 1611, speaking evil was speaking that which is untrue or speaking that which is unnecessary. It could be either one of them. And so there are some things that are true, but you just don't necessarily need to open your mouth and spit it out there. So all of that would be in speaking evil, or, as it has in Young Literal, speak not one against another brethren. He's speaking to, of course, the twelve tribes that are in there. And James then comes along then with something that's really quite fascinating. I mean, we can understand if he just said, speak not evil one of another brethren, period. Okay, that's good. We'll take that. I don't think you and I should, nor do I even think we want to speak evil of one another. We are of the generation that we remember. Thumper right. If you can't say anything nice, don't say anything at all. And that's kind of a good humanitarian principle, just in general. So he could have stopped there, and we could have said, oh, yeah, that's a wonderful word that you have there, James. Thanks for reminding us. Not speak evil of one's another, not speak against one another. But he goes on to add to it theologically, he that speaketh evil of his brother and judget his brother, speakth evil of the law, and Judith the law. Now, how can it be that if I say something that didn't really need to be said about you, how can it be that I am judging the law? As a matter of fact, how could it be, really, that if I judge other Christians, and every commentary says we should not judge other Christians, people in the Church, people who are fellow brothers and sisters in Christ, we should not judge them? And how can it be, if I am judgmental towards others who are believers, that I am speaking evil of the law? What's the logic there? What's the manner in which if I say something evil in terms of its broad sense about Joel Osteen, how is that judging the law or speaking evil, speaking against the law? What is the logic there? Furthermore, here it says, if you judge the law, which is what you're doing, he says, if you speak evil, you judge the law. If you judge the law, you are not a doer of the law, but a judge. Well, if he's writing to Christians, why is he writing to them about the concern about being a doer of the law when they're not even under the law? They are free from the law. What's up here? This is one of these verses if we once again are rightly dividing James, then we come into it, and we have to end up saying, this one simply doesn't fit. The best you can do is to take it in this very kind of broad allegorical sense. Again, that is more Thumper theology. Don't say anything bad. People just don't say anything bad, okay? But don't say anything bad or you're judging the law. Don't say anything bad or you're not a doer of the law. Now that if a preacher would preach this literally in his congregation, let's take an evangelical garbage congregation this Sunday, and he preaches it literally, it is going to utterly confuse and yet it's done all the time, commentaries that don't come from a rightly divided perspective, which of course is virtually all of them, they constantly are trying to make this fit within the body of Christ. They do it in one of two ways. One is, I've been a preacher long enough to know how to do this. You talk long enough about this part and say enough, yes, amen kind of things that they forget that you didn't talk about this part. Just go on. You spend 15 minutes talking about don't say anything nice, can't find something nice, say don't say anything at all. And you give all sorts of illustrations and stories about girls that got their feelings hurt because somebody said something bad and all that kind of stuff. And everybody's laughing at part of the time, and they're crying at the other part of the time, and they're saying amen through it all. And then you say, now there's one lawgiver and you just skip over it. So that's what a lot of preachers or commentaries will do, is just skip over it. But those who don't skip over it, they inevitably will put a Christian under the law. They have to, because this is law kind of stuff. Wouldn't you agree with me? So I pulled just one example. This one comes from the Holman New Testament commentary. That's the lifelong Christian resources. The Southern Baptist resource. So here's what the Southern Baptist Commentary has to say about it. One who practices slander, okay, I would agree that speak not evil of one another. Speaking evil of one another slander would be included in that. I don't think I would narrow it quite that far, but, yeah, we'll go with it. One who practices slander judges the law. Well, yeah, that's what it says. Judges the law right there going on with a fault finding attitude. Okay, speak evil of one another. I can see, yeah, don't have a fault finding attitude towards one another. He says, with a fault finding attitude, I set myself up as a judge. I neglect God's law, thus declaring that it is a bad law and worthy of being removed. Now, we've talked about Leviticus, chapter 19, the law of love. That was earlier in this chapter. And so he says, hey, you're saying we don't have to love one another? We don't have to do the law. I can judge. I'm judging the law. So going on, he says, God calls this is what the Southern Baptist Book says. God calls Christians to keep the law. What kind of bonehead are you? Speak not evil of one another, brethren. But we can tell the truth, can't we? This is a seminary professor writing in a respected commentary series given to the largest Protestant denomination that there is out there. And what to say god calls Christians to keep the law? No, he doesn't. It's so utterly plain that you and I are not under the law. We were never under the law, and we will never be under the law. The law was for Israel. The law has its good, holy, perfect, just purpose for Israel. Not for me, not for the Southern Baptist Convention, not for any of that. But here they get it. God calls Christians to keep the law. And you know what the sad part is? Nobody writes life away Christian resources and says, you got some heresy in there. You got an error on that. And if you did, they would discount it in a New York minute and wouldn't even be able to recognize it. They got so much Calvinism and pragmatism built into that cake that it would be virtually impossible for them to understand without going back to kindergarten and relearning all the way up there. Now, again, it goes on. God calls Christians to keep the law, not to sit in judgment on it. When we slander our neighbors, we show our opposition to the law of love and imply that we are exempt from observing it. Now, again, what did I say that preachers do? One is they'll just take, shall we call it, the moral of the story and skip the details. There's a lot of that done with Scripture, and that's why I might say that not very much verse by verse preaching is done anymore. Because if you don't rightly divide, you better not take it verse by verse, because verse by verse is going to bring up way too many questions. And if you don't rightly divide it, you're not going to know what to do with it. So one, skip it. Or two, put people under the law. If we had a research staff. I would have sent them on this afternoon and said. Okay. I want you to find every commentary on the Book of James you can find. And I want you to tell me how many of them skip it and how many of them put it under the law. And how many of them treat it as if this is an instruction to Torah Observant Jews. My hunch is, if we could find 100 commentaries on James written by evangelicals or Catholics or Protestants, Reformed, whatever you want to pick. If we could find 100 of them, 100 of them out of 1000 would say, this is absolutely true for a Torah Observant Jew. None of them would say that. And yet James has written to Torah Observant Jews in a time when Jews were supposed to be Torah Observant and so to speak, against their fellow Torah Observant Jew is to say the law is not right, because you're observing the law and you're doing this or that. And so you begin to be the judge, and you and the Torah are not the judge. You're not doing the law. If you're speaking evil against another Torah Observant Jew, it's simply plain as day. So what percentage of those hundred commentaries would skip the second half and just deal somewhat spiritual sense with the first part, a moral sense, the first part? And what percentage would put under the law? I don't know. I would guess, I don't know. Maybe it would be 50 50, who knows? But it would be a sad experiment to look into. So James, remember, is written prior to the revelation of the Pauline mystery. That's part of our assumption of our study here. Now remember, we will question the assumptions and see if anything goes against it. So far we're up to chapter four, verse eleven, and nothing's gone against it. So here we have that particular issue that is given. Now that's verse eleven. Let's go ahead and move up to verse twelve where James says, there is one lawgiver who is able to save and destroy, who art Thou that judges another. Okay, one lawgiver able to save and destroy. I tell you what, let's look at a cross reference here. As a matter of fact, I'll just show you how to use cross references. If we just pulled this up right here and go right over here to cross references, pull that down, it will just automatically bring it up. We want to make sure that they understand. Over here we're on James 412. There we go, James 412. Now right here are the cross references listed out for you, for James. And we can come here sorry, there's a small print right here, but we can come here to Isaiah, chapter 33, verse 22, and what's it said, for the Lord is our judge, the Lord is our lawgiver, the Lord is our King. Now we look, there is one Lawgiver who is able to save and destroy. Who art Thou that judges one another? He very clearly has Isaiah 33, verse 22 in mind. The Lord is our lawgiver, the Lord is our judge. Which is exactly what that passage says. Again, for the Torah Observant Jew. They come and say, hey, it really is against Torah. You can't be a Torah observant Jew and be judging your fellow Jews. There is a judgment process for Judaism and under the Torah it's just not you. It's through the Levitical system that is given. And so it is not in your domain to do this, to be the judge. Now, are there some incidental things we can get from this? Obviously, again, as we said, let's talk nice to each other. Let's not set ourselves up as judge and jury as it's so easy to do. And so incidentally, surely we could get a lot of things, good reminders out of this. But is this for us? Absolutely not. Interpersonal judgment was just prohibited under the law. Now, verse 13, which says, Go to now ye that say today or tomorrow we will go into such a city and continue their year and buy and sell and get grain. You don't know what's going to be on tomorrow. Now, this is a familiar illustration that's given or a familiar story that is given. Oops, I push the strongest button there? Pardon me there. So again, here we are in verse 13. Here we are in verse 13. Go to now. Either say today, tomorrow, into such and such a city, continue their year by sale, get green. Obviously, it's just a common scenario of what me, you, somebody, anybody might say a couple of things about the actual text I want us to consider. First of all, look at this right here. Go to now ye that say today or tomorrow. Go to now. Wouldn't you agree that that is odd phrase? Go to now. I want you to go to now. This go to now I'm convinced is purposefully awkward. You can't just look at it and say, well, that's archaic. I wouldn't say that. I don't think they said that in 1611. Go to now. It is purposefully awkward. The translators wanted it to be awkward. Go to now. It's an imperative. And you could simply translate it go now. Literally, what it is is unto. Now go. Okay, so over here you notice the Young's literal did just take it as go now. Go now. Go now. Go now. Why did King James use this awkward go to now. I think that go now doesn't shake the senses. It doesn't cause your persnickety, grammar loving brain to say, wait, stop. I smell something. What is that? We've got to do an investigation. Whereas go to now does say, what's up with that? That's not English. Go to now. What are you talking about? So it causes you to this unique form to stop and say, okay, what's up with it? Go to now. There's only two places that we see that just go to now. It's James 413 and James, chapter five, verse one, which we'll get into next week. And look at that. Now, the actual Greek go is used many times. It's an imperative. It's the Greek word. And ago is a leadership word. You might translate it. Bring you. I want you to bring me. Paul says, bring my coke. Bring the parchments. Bring them to me. So that bring is it. It's a leadership word, but this one is an imperative and carries this idea of I want you to take the lead and go to a certain place. And actually, if you were to look in the new King James new King James says, come now. And I know New American Standard and a lot of other modern translations do too. Come now. The problem is, the Greek word I go is not come. It is go or bring. Take that. Bull by the horns and lead this way. By looking at this, you say, okay, something's up. Now, normally you'd find go or the English phrase. If you were to look up the English phrase, go to use it a number of times in the New Testament, go to, go to but it always has a direct object. I want you to go to Jerusalem. In fact, I've given a couple of examples. We won't look there. It's expressed John 1115, we will go to Jerusalem. Well, John 1116 implies, yeah, let us go to Jerusalem. There's always a direct object here. There's no direct object. Go to an adverb. This is not a direct object. Now, go to now. How do I go to now? Basically, I think there's two benefits to what the King James has done here. One is it says this is a unique phrase which you ought to dig into a little bit more and doesn't take away its uniqueness. When you dig into the uniqueness, what you find is that this is not really even the way Greek spoke Greek. Go to now. But you can find that it's the way how shall I say this? It would display what part of the world they were from. Because I saw a little map today, I was just going through some things on social media, and I saw heavy United States, and it had about from the southeast corner of New Mexico, stretched up to, let's say, Wisconsin, where Madison is from, a little arc going across there, and on one side it said you guys, and on the lower side it said you all okay. Someone comes along and says, hey, y'all, what you doing? That tells us below that line, below the Y'all line or north of the you guys line, there it is. So if someone today was writing and claimed to be from California, and I'm California born and bred, sorry about those of you. Well, it's a beautiful place. I'm California born and bread. I want you all to come on over. Wait a minute, you're not California born and bread. You don't say y'all. So this little phrase right here, go to now. What it tells us is a first century local Jew wrote this because that's what first century local Jews said to first century local Jews. It's a very I think if we want to use a fancy word, it's vernacular speech. That's the way the locals talk. Go to now. And so a Jew among his buddies, he would say, hey, go to now. So again, I think when you make it something like come now, you'd say it's a lot better, modern English, isn't it come now, come now. But it doesn't truly convey some of the insight that was given. Now, are you going to find any theological meaning and discoveries in whether you've got go to now or go now or come now? None. But if you will learn to be persnickety about translating and say I want to get as close as I can get to the original. Even if it is, as I said on the outline, perfectly awkward. I don't care. I'm good with perfectly awkward. Because this tells me I've got a leadership word. It's not a passive word at all. It is, hey you, wake up and smell the coffee. Here's what I want you to do. And it is first century Jew writing to first century Jews. You get that when you learn to watch in a persnickety way these kind of little things that are given in here. And so I think the more modern here fails in all of that. Now we could add to that. Go to now ye that say two day or two morrow. We don't do that. We don't have a space between two and day. If I decrease the size, I think I'll will get there. There we go. There we go. I just did that. So you can see that the spacing there didn't help us. So two space. I'll get it. Two space day or two space tomorrow. What's up with that? We don't have a two morrow, obviously. We just put those together and it is tomorrow. So today and tomorrow. Now you could say, okay, get rid of that. It's archic. But I think there's a benefit to it. Honestly, there is absolutely no difference between today and today. The only difference is a space button. It doesn't make any difference at all. Tomorrow actually means different than tomorrow means the same thing. But leaving it this way, in this admittedly archaic way, this one's archaic today and tomorrow is archaic. We don't do that anymore. But why should we leave it? Because again, it kind of slaps you in the face a little bit and what it says is, hey Randy, language changes. In 1611, they would have used the Preposition Two and the Noun Morrow or the Preposition two and the Noun Day. In the intervening 400 years we put those together. We contracted them into a single word. Okay, but what good does it do to know that language changed? Because leaving it here reminds me it reminds me that I cannot interpret the Bible based upon the way I use a word today. I need to interpret the Bible based upon the way it was used then not only say 400 years ago, but even more than that, 2000 years ago is where I need to go. And so these little things that trip us up and we want to say that's okay, if we need to update, we need to update. We need to update. We're not doing ourselves a favor. We're doing ourselves a disservice. From time to time you'll come somewhere and they will have steps that are maybe too far apart. Or they've got close and broad and close and broad and close. And you just never can really get your stride up that thing. Well, that actually goes back to the days of the temple in which it was on purpose that you're not just supposed to run in the temple. You're supposed to think about this as you go. Those steps will trip you up. I think whether the Lord meant to this and the preservation of his word or not, I think it's a wonderful thing, that little narrow steps and long steps, something to throw us off a little bit, even some awkward phrases that helps us to say, hey, I am a student of the word, and I will go into that and carry that out. Not exactly sure what happened there. Make sure. There we go. I told you they were back to size. Okay, those of you who are falling along may have lost that signal that was sending it onto your screen, but that's okay. You get the idea there. Nathan will work on that bug. And other than that, I think we are mostly there, except we lost our size and we want that one to go to Young's Literal. Okay. I told Nathan, I said, you got to have a button that saves my workspace, and I can go to it anytime I want over here. I am going to just in case you're wondering how to do that, I'm going to push the S button right there, which is the strongs. And there it goes. And now that I have strongs, I can push the I button, which is the interlinear. Okay. Now, we are back there and we were in verse 13. Going to bring that up just a little bit in size. Go to now, either say today or tomorrow. Okay. I spent a lot of time on verse 13, and it's actually a very simple verse. This is the beginning of the illustration he's giving in which he says, hey, you, come say, hey, we're going to go to such and such a city, continue there year, buy sale, get grain. That's his illustration. Then verses 14 and 15, let's put together, says, whereas ye know not what shall be on tomorrow, for what's your life. It's even a vapor that appeareth for a little time and then vanishes away. For that you ought to say, if the Lord will, we shall live and do this or do that. Okay, again, a simple word that is given. Don't just assume next year you're going to be able to go spend a year there, do this, that, make a profit, all those kinds of things. Don't just assume that. Now, this is one we better take in context once again, because as you remember, here we are. Wherever we are, there we go. We are rightly dividing the Book of James. And so in rightly dividing the Book of James, we say, now, I know that this has a historical context. I want to make sure I'm not just applying it to me in some sort of willynilly fashion. Well, you come in here and you remember that James is living prior to the Pauline mystery and it was the Poly mystery that delayed judgment. So James is writing to a people who from everything they could tell from Scripture, absolutely everything that they could tell from Scripture, the next thing on God's calendar was judgment. And they were doing all the calculations correctly, all the calculations from prophecy that said, our time is about up. God is going to come in and he is going to judge our nation. And they got that from an accurate interpretation of the Word. Now, if from everything you can tell about the Word, it is saying, Jewish nation, your number is about up. I am coming. Your redemption draweth nigh. But along with that, here comes the judge. And you announced that message. And just imagine James visiting pastor here today. We're glad to have James visiting with us from Judea. James come. James comes and he gives his message from Joel, chapter three, and he talks about the day, the great and terrible day of the Lord that is about to come. And he gives all of it in striking detail. And he says that here it comes. It's right upon the way. I can almost hear the hoof beats right now as it comes and comes our way. Ladies and gentlemen, we're about to go into judgment. What say ye? Hey, I'm about to go down to Albuquerque and sell a few things. Anybody want to go with me? You say there's some disconnect there. What's up with that? Living in the last days. As a matter of fact, if we take in 413, let's just go down a little bit to say chapter five, verse two. Your riches are corrupted. Actually, I think it's verse three. Let's see here in verse verse three. Yeah. Ye have heat treasured together for the last days. So coming back to verses 14 and 15, this is the context here, not that there's anything wrong at all with, shall we say, an entrepreneurial spirit and saying, I think I could do a little planning, I could get some things together, I could go off, I could sell some things, I could make a nice profit and I could do some good things with that. There's nothing wrong with that at all unless day after tomorrow the Lord's going to come and judgement, what in the world would you be spending your time in that for? So this is the context that is given in James even. Let's go to Luke 14, verse 28. And there Jesus speaks kind of about a business matter, if you will. He says, for which of you intending to build a tower? Sit is not down first and counter the cost, whether you have sufficient to finish it, sufficient time, sufficient money, resources, employees, all that kind of stuff. Nowhere in here is there even a hint that Jesus says, no, be careful. Intending to build a tower? What if tomorrow never comes why in the world are you intending to build a tower? There's no hint of that at all. So only again, when we come to James and we get into James, chapter four, verses 14 and 15, then when the last days is upon them, from everything that James can tell, the last days is upon them. Then you ought to say, if the Lord will, we shall live and do this or that. Now, obviously our life is a paper. We should all live with that in mind. We should all live with the understanding that the end may come. And of course, the Queen died just today. And like you, probably I've heard one or two clips from her when she was just a young lady, as the new Queen sang in her beautiful, graceful style, whether my life is short or whether my life is long, I will serve my country. And certainly she did that for a long life. It is prudent to say I might live to 95, 97, 110, who knows? Or I might die tomorrow. But nothing at all wrong with saying, I think possibly if I would do this and this, I might be able to make it better tomorrow. But five years from now, ten years from now, things might be a little better if I would do some things today and carry those things out. So I'm afraid that too many times this little passage right here is in a way that is taken as if it's directly applicable to every church today or every Christian today and really is kind of used to remove some of their business incentive that is given. I don't think that needs to be done with this particular passage. Then we come into verses 16 and 17 where we'll close and he says in verse 16, but now you rejoice in your boastings. All such rejoicing is evil. You rejoice in your boastings. Now here, if we're looking, what is this? Verse 16. And let's see. I lost my links there earlier. Those three little links right there. If you link that up, it links whatever chains you want there or whatever panels you want. So we want verse 16 and where are we? Where are you, 16? There, I see you. But now rejoice in your boastings. This little word here, if you hover over the Greek word, if you got the inner linear, the little I pushed, it brings up the strongs. Not the strongs enhanced, but just the regular strongs. It gives a little definition here. Sorry, it is small, but the word AllisonA, empty boasting or near bragging, self confidence, pride. So let's take that then as the understanding. Come back over here and look at this word boastings here for now, let's say you rejoice in your pride. All such rejoicing is evil. And again, using the evil in the broader sense of it. What good is there in rejoicing of your boasting? You rejoice in your boastings. Ladies and gentlemen, I want you to know that I am one of the best boasters that there ever is. As a matter of fact, I doubt that few pulpits across America have ever had a man stand behind them which boasted better than I boasted, I toot my own horn. Amen. What kind of ridiculous talk would that be? And here James comes and says, but now you rejoice in your boastings. And basically he's saying, through this, you've forgotten that judgment is coming. You don't even know anything about the Torah that you're trying to be observant to. And he speaks to them really quite bluntly in verse 16 and verse 17. Then he comes with a little bit of conclusion. Therefore, to him that knoweth to do good and doth it not to him in a sin. Now, it's a well known verse, but there's something interesting about this particular verse here. Once again, let's see if we can pull up the cross references for James four and verse 17. Let me see, it's brought up for 1516 four. Where are we for 17? Is it going to be right? Here we go. Okay, just a quick look at the cross references. Again. I know it's too small for you to see there, but what it displays is at least the thought that maybe this is not our doctrine. Therefore, to him that knoweth to do good and doth it not, to him it is sin. You've got Luke, you've got John, Romans, but it's Romans one, verse 20. That is the section that is dealing with idolatry and being given over romans 217, which is talking about Jews, 713, which is about Jews. And then it goes on to second Peter. That's it. So there really is nothing about the mystery, no confirmation, as we look here, to 417. As I was saying there, we take this again as if it is our doctrine we fail to rightly divide James. Now, sounds pretty good, doesn't it, to him that knows to do good and do is it not, to him and his sin sounds good. Paul, can we find you saying that to us? Guess what? He doesn't. He doesn't say that to us. And if you think about it, you can begin to say, well, wait a minute. We are in an age of grace, aren't we? We're in an age in which the righteousness of God has been put within us as a gift of God. We're in an age in which God is not counting their trespasses against them. We are, to put it quite bluntly, in this age of grace. And so in this age of grace to him that know us to do good and do, is it not to him in his sin? Is that really to us? So we make it to us, of course, and we call it sins of omission. Sins of omission. And certainly you all have been in some sermon in which the pastor says, I want to talk to you today about sin, not the sins of commission. We talked plenty about that. I want to talk about the sins of omission. I would say when you get into those sins of omission, that's part of where I'll put it bluntly. You're about to be spiritually abused. Some preacher is going to come along and use this to guilt trip you into doing something that you're not doing enough of by his determination. And he is the judge, of course, because he's the pastor. And maybe it's good things. Maybe it says, you know, you should pray more, but you don't pray more. You know, you should read the Bible more, but you don't read the Bible more. You know, you should give more, but you don't give more. You know, you should witness more, but you don't witness more. What a scumbag you are. Time to repent, ladies and gentlemen. And this huge load of manipulation and guilt is dumped upon us through these so called sins of omission. And again, if you're sitting back thinking, wait, I thought I was complete in Christ, well, yeah, as long as you don't skip doing the things that you know should be done, then you're completing Christ. But you think you're completing Christ when you have all those sins of omission, you think you're completing Christ and you skip Thursday night Bible study, you know that's where you should be, right? It's so easy to load the gap and maybe it's not even something biblical that the pastor would put you under maybe some local agenda. Ladies and gentlemen, you know, the kids of our town are running wild. They have no parental support. They're not getting a good upbringing. They don't have any religious background. That's why we need this new building. You know, they need it. You know that you went out so arrogantly to another city and spent a few years and made such and such profit. Now it's time. Knowing the need for you to give the sense of omission can be such a manipulative kind of thing if you don't rightly divide. Right dividers. Well, first of all, if you become a right divider, you would free yourself from being manipulated and right dividing. Preachers, they don't do much manipulation. They have to teach the Bible because manipulation doesn't work in the right dividing community yet. Let's see here if I can find I think I've got it up here. Yeah, here we go. Questions.org. What is a sin of omission? Now again, small words. James 417 right out of the bat declares anyone then who knows the good that he ought to do doesn't do its sins. A sin of omission is a sin that is the result of not doing something God's word teaches that we should do. It's generally used in contrast with the corresponding phrase sins of commission or sins that person actively commit. Paul Juxtaposes, the two concepts in Romans he decries tendency towards both types of sins. He does what he doesn't want to do, he knows is wrong. The sin of commission. You can go back to our Roman study and see about that. Give the good Samaritan the story that is there. Jesus described sins of omission, the goats that are sent away by Christ. They're those who saw the hungry and the thirsty, but they didn't find food and water. You see, you're even bringing your salvation into question. You might be one of the goats didn't do it under the least of these. My brethren, these are examples of sins of omission. There was no sin committed against these needy people. They were not intentionally starved or deprived of their clothing. But the sin of omission was committed when those who could have provided for them chose not to. What happens? The goats are sent away by Christ. You'll goat. This is what will happen to you. So much spiritual abuse can come. Now, when we get into Pauline statements, I would say the best we can do is actually very different. Let's go to Galatians, chapter six, verse nine. And Paul says, let us not be weary in well doing for a due season. We shall reap if we faint not okay. Don't be wary. And well doing completely a different motivation that Paul gives, because Paul's teaching people under grace. James is teaching people under the law who are about to be judged by the standards of the law. Makes a very different story, doesn't it? And there we will stop and pick up next week in James, chapter five, verse one, session twelve of James, rightly divided and verse by verse. And we will be looking at all of this together next week. I don't know how many chapters of how many sessions it will take to get through James. Five, who knows? Maybe two, maybe three, maybe four, I don't know yet. It's not that long of a chapter. But it does deal with some pretty dramatic scriptures like the prayer of a fervent man available as much. And we'll take a look at some of those and what is done there through all of that. Okay, glad to have you tonight. If you did not put a chat in, do it right now. I would love to say hi to you. Just tell us your name and town and let's see who's here tonight. And let me say hello to Lisa was with us. Darryl and Lisa from Moundridge, Kansas. They were in Branson with us. Good to see you. Jim out in Piedmont, South Carolina. Good to see you. And Neil Volcan, Alberta, Canada. Again, to all the Canadians and United Kingdom throughout the world, our sympathies to you. The benner is in Pittsdon, Pennsylvania. Thanks for always being here with us. There's Debbie and Darryl, Crystal Springs, Mississippi, and they were in Branson with us, having a great time. Everett and Debbie in Sholo, Arizona. They came you know what, we didn't do this year. I think we had 17 states. We had about 80 people. Close to 80 people had one or two drop out at the end but we didn't see who came the farthest. I have to do a little work. We had florida. We had Arizona. I'm not sure who was the farthest there, but maybe you, Everett, who knows? Good to see you, too. And Debbie. Crystal Springs. I already mentioned that, didn't I? Roger in Maryland. WABA. Shaw, Minnesota. We had some Minnesotans in Branson also. And good to see you always, Roger. Maryland. Our friend Jeff and trended dad, colorado, who preached for me while I was away. I appreciate him preaching it. America's greatest tiny church. Thank you, Jeff, for bringing a good message. Deb in the ozarks. They made their way over to branson. It was good to see you. And the hall family. Good to see you. Auburn, Kentucky thanks for being here. Bruce. Bruce and Myra. They're Madison's parents. Green Bay, Wisconsin. They were with us. Glad you're logged in tonight. Rich and Jody Poka, West Virginia. We got the polka dots in the house tonight, ladies and gentlemen. They were in Branson also. So good to see you. Ed, nancy. Pueblo, West Colorado and they were in branson. Good to see you. Thank you very much. And they say right there, we'll be in towels for work week and the road trip. Come join us. Yeah, you all should because we really are going to have a good time. And northern New Mexico. September is the best month of the year, guaranteed. And the leaves are already just barely starting to change. A couple of weeks now. That'll be really nice. Come on. We'll have a good time. Get in the car. Gas is cheap. Come on. Edith, good to see you. I'm glad to be back, too. Thank you. I appreciate it. Thanks for being here. We got Scott down in the Texas hill country. Thanks. Near what? Marble falls area there, right? Thanks for being here. And let's see kim and roger. They were with us. From the flint hills of kansas. They were with us. It was great to see you. And it says I'm on a tablet and can't figure out how to sync. It could have been my end. Who knows? I got to get all that figured out. Nathan will have to give me a tutorial. Oh, you said it's working good. I hope it worked all the way through. It might have messed up there towards the end. Still a few bugs working through, but I think you'll like it. You can go use it anytime for your own bible study and take care of that bibliphy worship.com. I'll come back to greetings. Let me show you one other thing that you can do that I think some of you might like again. Come over here. Pull up the sidebar right there. Let's pull up there's. The cross references. Well, let me show you two things. I didn't really do a strong number here. I showed some strongs, but I didn't do a strong search. So let's go right here, galatians 69, we Shall Reap. If you hover over the Greek, it gives you the actual Greek definition from strongs. If you go to the English and double click on it, then it comes over here and it brings up all of the times that that word is. Now I kind of like that. It gives you a chart. He's actually going to give you a total number, but it gives you a chart of the Bible and tells you where it's used. That's kind of helpful because you can look really quickly and say, is this Pauline? Or is it all in the Gospels? Or what? Is it there? And you can take a look. Then you can narrow down, just say, I only want to know the Gospel of John. We shall read. You can look at that by clicking that. Or you can go right over here and just click Show All. And it will show all of them. Then right here, here's, all the wreak there in blue there. I know you can't read that, but there's again, all of those, quite a few of them of the we shall reap. So there is that. But then also group session right here. That's kind of fun because if you are doing a study, let's say a telephone study or Bible study in your living room or Sunday school class or wherever it is, you can start a session right here. As the leader, you would start the session. I'm not going to do it here because I got one maybe going. You could start a session and then it'll give you a number and you tell your participants, maybe you're all on the speaker phone, you say, okay, everybody, join the session. I put it up now. The session is whatever the number is there and they join it. And then your screen controls theirs. It's a nice little deal. And then of course, at the same time, you can open up and you can start a chat box there. There's a little plus button to give the title to your chat. You can make it private, even if tonight some of you might want to say, I hate it when he disconnects and the chat box goes away. And I wasn't done chatting. So you can call it the great late night Chatterup. Call it whatever you want. Tell your friends, hey, go to the Great Late Night Chataroo and you can chat. Or if you're doing your Bible study together, go for it. Okay, thanks, Nathan, for working on that and appreciate all of that. So I think maybe I got all of you said hi to I don't think I did. Let me go over here too. Maybe a refresh. Well, I just go down YouTube right here. I think I missed the YouTube. People like Alex in. London. Linny, good to see you again and certainly praying for your new king. Not beyond grace, though. Certainly some suspicions there. Herb and Cherry, good to see you. And I've been spending some extra time up at Branson. They were there with us. Glad you're there. Nicholas in Bolingbrook, Illinois. Thank you. Carol in Fresno, California. Good to see you. Leesburg, Georgia. Jerry is here. Thank you. Linda in Lexington, Kentucky. Thanks for being here. We've got sealed for eternity. Not sure where you're from, but I'm glad you're here, wherever you are. And I join you in sealed for eternity. Sue, good to see you. From New Jersey. Glad you're here. Phil and Dream, good to see you. Also in Lexington. Thank you. Gerard in the kingdom of the Netherlands. God bless you. Scott and Georgiana, Jefferson, Texas. Thanks for being here with us. And Amy in Ohio. God bless you. Thanks for being here with us. And glad you're here. The Layman Seminary. Glad you're online tonight with us. Cliff in Ontario. Thank you. Helga, good to see you. In Norway, right? Norway, Sweden. I think it's Norway. Great to see you. Hadn't seen you online in a while. Glad you're here. Thanks very much. And Shirley out in Ridgecrest, California. Thank you for being here. God bless you. Let's see Phil. Good to see you. No Phil. Praying for Lorraine. Glad to see you. And we will join in that. Thank you. Let's see curtin, Brenda, glad to see you. We missed you up in Branson. 65 GTO trips. I know who you are and it's slipped my old brain right now. I'm glad you're here. Anyway. Sharon, it was good to see Russ and Sharon. Ellendale, Minnesota. Thanks for being here. Knife here from western Oklahoma. I could guess who that is. Thanks very much for being here. God bless you. All of you. I hope I didn't miss any of you there. I almost did, didn't I? But thank you very much for being here, each one of you. Tomorrow, I'll be back on for Ask the Theologian and that'll be 10:00 a.m mountain time Sunday. We've got our Hermeneutics class, 945. If you've missed that, go back and go watch that sometime. I think it's good. The Randy White guide to hermeneutics. You can get it on our website, randywatministries.org. And then we're going to talk about the judgment seat of Christ this Sunday, 10:45 A.m.. Lots of, shall we say, confusion about the judgment seat of Christ. Lots of assumptions we need to question about the judgment seat of Christ. So that's 1040 05:00 a.m. Mountain Time live or archived, obviously. And that'll be the end of the Because you Ask series. The next Sunday I will pick up a series on the life and times of Abraham. I think we're going to learn some fun stuff, mostly from the book of Genesis in the life and times of Abraham. So come join me for that which begins the 18th, I believe it is of september. This Sunday again, september 11, we will have the judgment seat of christ. Well, all that thanks for joining us, randy@randywhiteministries.org. Thanks for those of you who go to randywhiteministries.org, every now and then you click, you watch the videos, all that kind of stuff. And maybe every now and then you click the donate button. That's what keeps us going financially. And we appreciate that. Thanks for Nathan on the controls and you being right here and madison in the live studio audience. And until next time, God bless you. Keep rightly dividing the word. We'll see you soon. Video you.