I Want Tobit’s and James’ Religion, Pure and Undefiled

“If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person’s religion is worthless.  Religion that is pure and undefiled before God, the Father, is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world. ” – James 1:26-27 ESV

As I’m thinking over the text that I’m going to be using for my upcoming James sermon I found that I had this delightful verse within context.  I have often heard the evils of religions spouted out by my friends and yet I can help but smile when I think that while there is certainly a lot of worthless religion, religion isn’t bad when it is pure and undefiled.  But upon seeing something defiled we so often jump to conclusions that therefore it all must be bad, (that wonderful part of being human I suppose).

Religion, the Greek word threskeia (θρησκεία), Vine’s NT defines it as signifying ““religion” in its external aspect…, “religious worship,” especially the ceremonial service of “religion”;”

In the New Testament this word appears in Acts 26.5 in connection with the Pharisee sect (being the Strictest Part of the Jewish “religion”).  But here Paul doesn’t mention in a bad context per say, it is instead of what his background was.  Moreover before Jesus came wouldn’t this Jewish religion have been a good thing (Judaism being the only way to God before Christ?)  Again the word appears in Colossian 2.18, this time speaking of no, no “Worship,” of the angels.  Something which John the Revelator was about to do in Revelation 22.8, but is instead told to “Worship” God, not “Worship” the angel.

Ah the fun thing with translations when we have our multiple English words for that one Greek/Hebrew word.  In essences I get the idea that while there are a lot ways to be religious, being religious for man, for angels we should instead be religious for God.  Part of True Religion is the right man in view, i.e. God.

Thus as look at these words of James I see one’s perceived religion against the backdrop of real religion.  James tells us what considers should be a part of this whole external way the world looks at.  That is in opposition of the way one who is usually called religious (in the negative sense) wants the world to look at him.  One’s perceived piety over one’s real working within the body of Christ.  Pure religion, pure worship if you will is about loving the people around you.  Instead of having the people around you thinking you look good.  (Not that we should be all right being Sinful bums because we help people).

James isn’t very new to this concept of what he considers to be true religion.  Read any of the prophets and you’ll see that yes the perceived religious people were most often the bad guys.  The ones who were doing what Yahweh had commanded of them, burnt offerings and all that stuff.  They had missed the point, as evidenced by their treatment of the outcast.  Religion at the core of the Old Testament was about relationships, among all the external things of God.  Firstly True Love for God and Secondly true love for people.  Leviticus 19.18b in the midst of all the law does say “but you shall love your neighbor as yourself: I am Yahweh.” Leviticus that wonderful book of law which is so concern with Holiness expresses that that part of Holiness, and part of the Israelite religion is Love.

“”Revere the Lord all your days, my son, and refuse to sin or to transgress his commandments. Live uprightly all the days of your life, and do not walk in the ways of wrongdoing; 6 for those who act in accordance with truth will prosper in all their activities. To all those who practice righteousness 7 give alms from your possessions, and do not let your eye begrudge the gift when you make it. Do not turn your face away from anyone who is poor, and the face of God will not be turned away from you. 8 If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have. 9 So you will be laying up a good treasure for yourself against the day of necessity. 10 For almsgiving delivers from death and keeps you from going into the Darkness. 11 Indeed, almsgiving, for all who practice it, is an excellent offering in the presence of the Most High.” – Tobit 4.5-11 NRSV (Only for Tobit, I’m too lazy to type the ESV version…)

Moreover I am reminded of my favored book of Tobit.  Specifically the actions of Tobit and the words of advice he gives to Tobiah.  Tobit is Religious.  Back when he could he burnt the animals, attended every worship service so to speak.  The difference between him and other people of his time is the sacrifices come from the heart in Tobit’s case; they weren’t just something done because he was told to.  Tobit’s Religion is that Pure and Undefiled kind of James.  After all Tobit of his saved up money says: “A third tenth I would give to the orphans and widows and to the converts who had attached themselves to Israel. I would bring it and give it to them in the third year” – Tobit 1.8b. Even in exile Tobit continued this: “I would give my food to the hungry and my clothing to the naked; and if I saw the dead body of any of my people thrown out behind the wall of Nineveh, I would bury it.” Tobit 1.17

Tobit had the right the idea.  He knew that part of Yahweh’s command of being Holy is loving your neighbor.  In his prayer in chapter three, Tobit could have held his head up high and prayed to Yahweh calling out all the good things he had done, but instead Tobit pleads for Yahweh’s in-spite-of-ness.  “Do not punish me for my sins,” instead “Deal with me as you will.”  This prayer which of course leads into Tobit’s wonderful words of wisdom to his son, Tobiah.  In the midst of all the wisdom teaching we see that Tobit centers on giving, on showing concern to the poor.  To Tobit the importance things of Life were being Holy, by not sinning and showing love to his neighbors.

Religion involves actions of love.  James speaks of it, Tobit shows it, we too need to strive for it.  Speak all you want that Christianity isn’t a religion it’s a relationship with God, but don’t miss the fact that we need to show that relationship.  We need Religion that is pure and undefiled.

So often I hear the complaints of what Christianity has become, but why complain?  Tobit could have complained “See what your Chosen People have become Yahweh,” instead he strives for right actions.  This isn’t to say that we shouldn’t point out sin, James and Tobit both point to a sin and say don’t do, and Tobit does bewail the sins of his people as is proper.  But these men aren’t sitting around complaining and doing nothing.  Tobit gives alms, shows concern for the poor, James was writing.  (By the way James showing action by his letter is okay for him, he had authority, so his letter matter to people unlike us vast nobodies who bewail on blogs and forums and in our churches, etc.).  Even as I write this I realize that I’m no authority, hence I will choose action instead.

I want Tobit’s and James’ religion, pure and undefiled.  I want to do right actions instead of wrong ones.  Lip service can’t be an option; instead I need my hands to be used in whatever service Jesus’ wants.  Simply put I want to be religious in good sense and strive against the bad sense.

- Le Bel Inconnu

Creatorem Caeli et Terrae: Creator of Heaven and Earth

“Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places,” – Ephesians 1.3

Personhood:

We can see that God the father is a person through a variety of different passages within the New Testament. For example he is Self-aware, he’s shows moral, the father even shows distinctiveness; (In this order note: John 4.23; Luke 10.21; John 14.16;) Moreover he shows intelligence and emotion (Matthew 6.8; 1 John 4.9-10). He even has several differing actions (just to mention a few) such as speaking, giving, blessing, punishing, and even forgiving. (See Matthew 3.17; John 14.16; Ephesians 1.3; Hebrews 12.6-10; Matthew 6.14) (Barackman 129).

Relationship:

The Old Testament it litter with the idea that the Father, is the father of the Israel, the nation (Cambron 53). This relationship of the Father of Israel is one which is political minded as well as personal (that “spiritual”) minded (Ryrie 35.) God does declare in Exodus 19.5 “Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine;” The nation as whole receiving certain benefits because of the Mosaic covenant, while precious few others having a personal relationship (see Deuteronomy 7.6-11 and Psalms 103.13) (Barackman 131).

(Take note of Deuteronomy 32.6; Exodus 4.22 Isaiah 63.16, 64.8; etc.). Moreover he is the Father of Creation, as Acts 17.29 indicates: “Being then God’s offspring, we ought not to think that the divine being is like gold or silver or stone, an image formed by the art and imagination of man.” That all men (that is creation) are the offspring of God (Ryrie 35).

In another sense the Father is the father of Christ noting Matthew 3.17 (Ryrie 35). This relationship which we share with the Father is one which is different from that of the relationship which he shares with the Son noting John 20.17 (Barackman 131).

The Father is now also the father of Believers. John 1.12-13 relates to us: “But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.” (See also Romans 8.14-17; Galatians 3.26)

Works:

Creation: The Father in the work of creation of is involved in the process of all things coming from with him (as appose to Jesus’ coming through) (Barackman 131). As Paul writes “yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.” – 1 Corinthians 8.6. (Note Also Revelation 4.9-11 specifically verse 11).

Election: The Father seems to be deeply involved with election it is Father who seems to be chooser and and adopter of the saved (Ryrie 35, Barackman 133). (See 1 Thessalonians 2.13-14; Ephesians 1.3-6) This predestination (as Paul records in Romans 8.29) also includes conforming to image of Christ (Barackman 133).

Salvation: The Father is the one who choose to send his Son to this world as Jesus remarks: “And the Father who sent me has himself borne witness about me. His voice you have never heard, his form you have never seen,” John 5.37 (Ryrie 35). God is the one who has given Jesus as the sacrifice for our sins, noting John 3.16 and 1 John 4.10. Moreover it would seem that Jesus’ work as done were works given to him by the father and are works done through him (Barackman 133). As Jesus once again remarks“For the works that the Father has given me to accomplish, the very works that I am doing, bear witness about me that the Father has sent me.” – John 5.36b (see also John 5.19; 14.9-11).

Our father’s relationship with us is also as a disciplinarian of his children as Hebrews 12.9: “Besides this, we have had earthly fathers who disciplined us and we respected them. Shall we not much more be subject to the Father of spirits and live?”

Titles and Names in the Old Testament

We see the Father referred to as several different titles by the prophets the “Ancient of Days” in book Daniel (note 7.9,13,22), the “Holy One,” “Lord” even “Redeemer of Israel” in Isaiah (48.16, 49.7). The name Yahweh also seems to be of use for the personal name of the Father as seen in Psalms 2.7; 110.1; Isaiah 48.16. (Barakman 134).

Titles and Names in the New Testament:

The Father is the most common title given to most given title to him in the New Testament (Matthew 5.48; Ephesians 3.15; Revelation 1.6). The word Lord is used of the father (Greek terms Despotes and Kurios) denoting his absolute power, authority and ownership. (See Luke 2.29; Acts 4.24; Matthew 11.25; Revelation 11.17; etc.) Paul in 1 Timothy 1.1 even declares God as Savior (Deliverer): “Paul, an apostle of Christ Jesus by command of God our Savior and of Christ Jesus our hope.” The New Testament doesn’t seem to assign any sort of personal name about the father, but quotations from the OT do refer to Yahweh (Barackman 134).

Work Cited:

Barackman, Floyd H. Practical Christian Theology. Grand Rapids: Kregel Academic & Professional, 2002. Pp. 129-134

Bible. English Standard Version.

Cambron, Mark G. Bible Doctrines; Beliefs That Matter. Grand Rapids: Zondervan House, 1973. P. 53

Ryrie, Charles C. A Survey of Bible Doctrine. Chicago: Moody Bible Institute, 1972. P. 35

Creatorem caeli et terrae

The Exorcism of Sarah

“When they had finished eating and drinking they wanted to retire; so they took the young man and brought him into the bedroom. 2 Then Tobias remembered the words of Raphael, and he took the fish’s liver and heart out of the bag where he had them and put them on the embers of the incense. 3 The odor of the fish so repelled the demon that he fled to the remotest parts of Egypt. But Raphael followed him, and at once bound him there hand and foot.” – Tobit 8.1-3 NRSV

Reflecting upon this portion of Tobit, I’m pretty sure Tobiah had it easy.  His involvement with Sarah’s demons problems involves his hearing of a rumor.  “I have heard that she already has been married to seven husbands and that they died in the bridal chamber. On the night when they went in to her, they would die. I have heard people saying that it was a demon that killed them.” – Tobit 6.14b.  And he has a companion who knows how to get rid of demons as evidenced later in the chapter.  (Why Tobiah believes Raphael, furthermore why he believes Raphael when he says this demon-possessed-chick was meant for you before time is another question).  In any case Tobiah’s exorcism circumstances are easy, after dealing with the smell he gets to enjoy the pleasures of marriage.

Of course the Vulgate makes it a little harder for Tobiah since he has to wait and pray for three days for this exorcism to go through: “Then Tobias exhorted the virgin, and said to her: Sara, arise, and let us pray to God to day, and to morrow, and the next day: because for these three nights we are joined to God: and when the third night is over, we will be in our own wedlock.” – Tobit 8.4 Douay-Rheims.  But even then he just have to pray, smell not so nice stuff and he’s done with that Asmodeus guy.

You know though Sarah herself admittingly has it harder, Tobiah didn’t know any of the men that died because of the demon lusting after her, (since it’s just a heard).   But she has to deal with the loss of all those before her true love.  (Suppose when a couple is predetermined before the world, I would not want to be the one not meant to be in the relationship).  Sarah had to deal with this demon, and all the poor rumors surrounding her until Tobiah comes.  Ah once again the Damsel in Distress is saved by the hero.  (Well kind of Raphael does finish the job).  Sarah has it harder.  There is little wonder that she was tempted by the idea of suicide.  One has to question what their solution to the problem would have been?

Of course Sarah must have been prepared for the worst when Tobiah announced his intentions of marrying her.  Even worst would have been when he started to burn fish guts.  What a wonderful romantic gesture.  I can imagine Tobiah saying: “Hey Sarah, before we do this whole consummation let’ me spice up the mood with this “incense.””  Sarah not only had to deal with all those dead suitors, now she’s smelling fish guts, because all she get is this stranger, doing strange things.  Lucky her that Yahweh had preordained her marriage.

This leads to Raphael, who I’m proposing is the real Exorcist of the story.  Of course he has the luck of being an angel (Archangel to be precise) and so know he knows how to get rid of the demons.  He somehow does a good a job of convincing everyone what one is supposed to do in this sort of situation.  (Despite the fact that he never gives a good reason for why he would know this stuff, in Tobiah’s defense he is a young guy).

- Le Bel Inconnu

Credo in Deum: I Believe in God

Credo in Deum:

There is only one God, as Moses in the Decalogue dictates “Hear, O Israel: The Lord our God, the Lord is one” (Deuteronomy 6.4).

Revelation by Works:

God reveals himself in a variety of ways that do show that he does indeed exist.  Of the first way is that it presupposes that God proves himself is in his works.  The existence of the world begs the question of what created it, what was the cause for the creation of the cosmos (Ryrie 11).  Moreover doesn’t the writer of Hebrews 3.4 say “(For every house is built by someone, but the builder of all things is God.)?”  Cambron puts it rather nicely “There is a Cause or Power behind everything.  There must be a maker or Creator” (22).  (This would be part of the cosmological argument).

The very world that surrounds us calls to the fact that God does indeed exist and this existence, Psalms 19.1 relates to us:  “The Heavens declare the glory of God, and the sky above proclaims his handiwork.”   Saint Irenaeus once wrote “For by means of the creation itself, the Word reveals God the Creator; and by means of the world [does He declare] the Lord the Maker of the world;”[1] God has shown himself in nature, and the order which nature seems to exhibit, the teleological argument (Barackman 41).

Then there is the anthropological argument, where it can be argue that we have morals and a sense of personhood because God had created them to reflect him (Barackman 41).  There is built into this the question of where man got these “qualities,” which would point to God (Cambron 22).

Revelation by Words:

Another primary way which God has reveals himself is in his words.  This is how God reveals himself today and its very nature naturally assumes God to be (Barackman 39).  Genesis 1.1 itself declares “In the beginning, God created the heavens and the earth.”  Basically it assumes that God is, and makes no real argument for him.  However it shouldn’t be said just because of the assumption of God in the Bible, that they don’t “argue God’s existence” (Ryrie 15).  (As pointed out by such passages as Psalm 19, Isaiah 40.26, or even Acts 14.17).

Attributes of God:

God is indefinable and we may only try to describe him in so far that he has revealed himself (Barackman 39).  But the following is what he has chosen to reveal to us:

We know that God is Omniscience that is that he knows everything that has happened, and that will happen or even might happen (Ryrie 18).  As John once wrote “for whenever our heart condemns us, God is greater than our heart, and he knows everything.” – 1 John 3.20.  This omnipresence is one which is from the man to creatures to even things (Cambron 35).  (See 1 King 8.39; Psalm 94.11; 147.4; Matthew 6.8; 10.29; 11.21; etc.). We know also that God is Omnipotent that is All Powerful.  This power of God is over nature, over man, even over the spiritual beings and yes over death as Revelation 20.14 states “Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire.”(Cambron 34-35).  (Also Genesis 18.14a; Haggai 2.6; Daniel 4.35; Matthew 19.26; James 4.12-15; Apocalypse 19.6).  God is everywhere he is Omnipresent.  Basically God is “everywhere present,” though that is not to say he is in everything (Ryrie 24). (Note Psalm 139)

God is Holy.  God’s holiness is an intrical part of who he is, it cannot be separated from what he is (Ryrie 19).  God’s holiness is pure, there is no evil, no darkness to be found within it, every work he has done, every law set up is filled with his holiness (Cambron 49,51).  (See 1 Peter 1.15; 1 John 1.5)  His holiness is intertwined with his Righteousness.  Why Holiness dealt with his character, righteousness deals with how that played out with man, God is just (Ryrie 19).  (See Psalms 19.19; 116.5; 145.17’ Jeremiah 12.1; Acts 17.28,31).  Love too is a key part of who God is, and that while he may be just, he is loving.  (Ephesians 2.4-5; 1 John 4.8).   Truth (John 14.6; Romans 3.4)

God is Eternal and is infinite.  In basic with these two attributes we know that God is time driven nor does he have an end (Ryrie 23).  God is without a starting point as he is also without an ending point (Barackman 51).  For as Jeremiah once said: “But the Lord is the true God;  he is the living God and the everlasting King.” – Jeremiah 10.10a.  (See Genesis 21.33; Deuteronomy 33.27; Psalms 90.2; Acts 17.24 and 1 Kings 8.27; Acts 17.28).  Immutable, God does not change.  This change includes that of who he is, what he does (Cambron 39).  God declared to Malachi: “For I the Lord do not change; therefore you, O children of Jacob, are not consumed.” – 3.6.  (Note Also Isaiah 46.9-10; Hebrews 6.17; James 1.17).  (When God says that he repentant in various spots within the scriptures it is the from man’s viewpoint which it is written, and thus we see “apparent repentance,” (Ryrie 24)).

Triune God

“Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,” Matthew 28.19.  God is a triune God, who exists as three unique and individual persons, the Gather, the son, and the Holy Ghost.  The word Trinity does not appear in the Bible nor is explicated stated, yet the doctrine is well attested to by various evidences (Ryrie 31).  The idea of the Trinity is not understandable, but this does not mean that it is false (Cambron 27).

Various verses that point toward the trinity as followed: John 6.27; Romans 1.7; 1 Peter 1.2 God as the Father; Matthew 9.4; 28.18,19; Mark 2.1-12 (God is only Sin forgiver); John 1.1, 14; 20.28; Romans 9.5; Hebrews 1.8  God as the Son; Acts 5.3-4; 1 Corinthians 2.10; 3.16 Holy Spirit As God (Ryrie 31, Barackman 62).

Each member of the Trinity is “wholly God,” each are distinct persons with their own activities, but they share one divine nature together, as noted in the beginning God is one.  One nature three persons.  (Barakamn 62,64)

Names of God in the Old Testament:

Elohim, a generic Hebrew word for deity.  Elohim seems to denote greatness of rank, or unlimited power of God, the Hebrew root El indeed meaning strength or power (Barackman 66).

Adonai, a Hebrew term for Lord, master.  Often it is used together with Yahweh as Adonai Yahweh (Lord God; Lord Yahweh).  This title seems to be one which is connected with a sort of personal relationship and of one of authority, sort of a master over a servant (slave) relationship (Barackman 66).

Yahweh, the Hebrew personal name for God.  God declared to his prophet: “I am[Yahweh]; that is my name;” (Isaiah 42.8a). This name is not title, but indeed a personal name, although its meaning is uncertain, it seems to steam form HWH, “to be,” and seems to be indicated in Exodus 3.13-14 (Barackman 66-67).

Names of God in the New Testament:

Theos a generic Greek term for God.  When alone God may refer to the Trinity, but if the passage includes “the son,” then it mostly likely denotes the Father, but at times it is used of Jesus and the Holy Ghost (Barackman 68).

Kurios a Greek term for Lord.  Often found in the Septuagint, (also New Testament Quotations’ of Old Testament) as the translation of Yahweh and Adonai both.  In the New Testament is often (but not always) connected to Jesus, and seems to have the same feeling as Adonai in the Hebrew (a Master-Servant relationship) (Barackman 68).

Work Cited:

Barackman, Floyd H. Practical Christian Theology. Grand Rapids: Kregel Academic & Professional, 2002. Pp 31-69

Bible. English Standard Version.

Cambron, Mark G. Bible Doctrines; Beliefs That Matter. Grand Rapids: Zondervan House, 1973. Pp. 22-51

Ryrie, Charles C. A Survey of Bible Doctrin. Chicago: Moody Bible Institute, 1972. Pp. 11-31

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[1] (from Ante-Nicene Fathers, Volume 1, PC Study Bible formatted electronic database Copyright © 2003, 2006 by Biblesoft, Inc. All rights reserved.)

Follow Lady Wisdom and Endure or Dame Folly and Fail: James 1.12-18

“Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him.  Let no one say when he is tempted, “I am being tempted by God,” for God cannot be tempted with evil, and he himself tempts no one.  But each person is tempted when he is lured and enticed by his own desire.  Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death.

Do not be deceived, my beloved brothers.  Every good gift and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change.  Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures. ” – James 1.12-18

Trials are an interesting thing and so are the temptations that accompany them.  James once told us that: Blessed is the man who remains steadfast under trial.  I’m reminded of the Arthurian tale of Sir Gareth.  Gareth was a knight whose quest like all good knights was to rescue the damsel in distress, the lady Lyonesse.  Along the way Gareth was accompany by her sister the bitter Lynnette.  All during the adventure Lynette would make cruel remakes to Gareth, for she had met him first as a servant from the kitchen and not a true noble.  The more remarkable the defeat of said obstacle or foe, the more cruel the remark that came from her.  But Sir Gareth pressed on with each trial that came to him even with the bitter Lynnette beside him for the goal.  In the end despite ever temptation he had to quit, Sir Gareth came to the castle where the damsel Lyonesse was.  Lynette finally saw Gareth for what he was a true knight and one who has endured much trials… so instead of berating him she began to praise him.  This praise in the end was needed for him for his final challenge the Red knight which helped him to beat the knight and win the prize of Lyonesse.  Sir Gareth endured the trial and earned his prize as we are told that we are blessed and receive our crown of life.

James also warned “But each person is tempted when he is lured and enticed by his own desire.”  And that too reminds me of this story for near the beginning when we meet Gareth is placed under the charge of Arthur’s stepbrother Sir Kay.  Kay had this nasty habit of always putting his foot in his mouth.  Sir Kay had never treated Gareth very well when he worked for him.  Kay blamed his ill treatment of Gareth on a number of things that Gareth was a “vagabond, a mere servant lad,” not thinking Gareth had any noble blood in him.  Kay blamed his ill treatment of Gareth on external factors, but they didn’t matter for Kay’s sinful heart was the reason he had been so rotten to Gareth.  It happened that after Gareth went off to do the quest that Kay followed to “bring back his kitchen lad,” instead to help the youth under his charge.  When Sir Kay and Gareth met however Gareth won their jousting match and Kay was returned home a sore loser where Kay was met with the mocking of his fellow knights.  Kay still blamed other reasons for his defeat and refused that he was in the wrong.  In Kay’s trials he blamed everything else and therefore never grew nor earned a gift.

“Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him.” James 1.12 We once more return to James 1.12 and the words of Blessed is the man.  This simple verse is ripe with various Wisdom ideology, it begins with the simple phrase of “Blessed is the man.”

As James tells us of the steadfast man who is blessed we are reminded of his early words of “Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.” (James 1.2-4)[1] We see this phrase of “blessed is…” often in the Proverbs such as: “Blessed is the one who finds wisdom, and the one who gets understanding,” (Proverbs 3.13).  This phrase is quite similar to the one that begins the psalms.  “Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers;” (Psalm 1.1)[2] (The Psalm in question is often referred to as one of the Wisdom psalms)[3].  Moreover this phrase “Blessed is…” is one which has in its connections an educational purpose[4]. As seen here, the Psalmist gives a reason for this Blessed estate and the following verse gives the wisdom as following the Torah.

Therefore as James begins this part he begins with a common phrase of teaching.  This verse also well reflects Jesus’ Wisdom teachings, the beatitudes which begin “Blessed is…[5]”  Of course we have to realize that his whole Blessed feeling isn’t something that can be translated as “Happy is the man.”  There is more to this situation.  For at times we may be blessed, but not happy.  For the state that James speaks of surpasses emotions which are based on circumstances and relies on Yahweh and his promises[6].  Namely here the idea that for enduring we receive a crown.

The word translated here “trial,” or “trying” peirasmos can also be translated “temptation[7].”  The idea of trial or better yet temptation here is the idea that something has come up in their lives that was pulling them away from Christ[8].  (Something that happens quite easily to us too).  While one is surrounded by all these things crashing around them, they can’t help but think that God is somehow failing them, when they ask the question Why.  When we are tempted to say all is lost, we are told to endure, for as Yahweh’s children there is meaning too these trials[9].  James told his audience as he is telling to endure for we will receive the crown of life.

This crown which is found often in the New Testament “Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation. Be faithful unto death, and I will give you the crown of life.” – Apocalypse 2.10 (As also seen in other places like 1 Peter 5.4, 1Timothy 4.8)[10].  The man who has endured this test, this temptation of one which has been outward and the inward temptation (to sin because of…) we see the promise of reward, namely the Crown of Life… Eternal life[11].  As Jesus promises to those undergoing persecution even to death this Crown we are promised it for the trials if we endure them.  Namely keeping to God in spite of everything around us.

“Let no one say when he is tempted, “I am being tempted by God,” for God cannot be tempted with evil, and he himself tempts no one. But each person is tempted when he is lured and enticed by his own desire. Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death.” – James 1.13-15

If one for instances takes the route of Hebrew Wisdom found in proverbs we can look at the beginning of James in a different way.  The first part of this portion of James speaking of the wise man and this second part of then of the foolish man .  The Wise man is the one who in spite of trials perseveres with Yahweh and endures the temptations at hand.  The wise man knows that testing will bring about a better relationship with Yahweh.  The foolish man however calls God as the source of the problem, the Tempter so to speak.  That is as Wall puts they believe that Yahweh is the one who “is disloyal to the promise of new life and actually is responsible for the community hardships.”  Therefore while the Wise will receive the Crown, the foolish cast it aside[12].

Returning then to verse 13 After hearing of the benefits of what trials and endurance can do we see that James warns his readers of what not to do with temptations.  Peirasmos here in verse 13 is used in a stricter sense of indeed temptation (to lust) and not in the wider way as in verse 2[13].  We get the idea here that James is saying that were God to tempt us that would equal him doing an act of evil[14].  In other words God and evil do not mix, he “has nothing to do with it[15].”  We might never say the words “God is tempting me,” but we may say that whatever sin or wrongful act that we are currently doing is based on circumstances God has brought about[16].

This phrase of James once again seems to have stemmed from his knowledge of wisdom literature as Sirach once says: “Do not say, “Because of the Lord I left the right way”; for he will not do what he hates.  Do not say, “it was he who led me astray”; for he had no need of a sinful man.” Sirach 15.11-12 These words like those of James are all too true in that we cannot blame our sins on Yahweh[17].  We have no right in saying that God is the reason for our wrong doing, that he is our “Dame Folly,” instead of our “Lady Wisdom.”  Circumstances, yes even those brought upon us by God are not reasons for us to sin, but instead to grow.  It would be wise here to remember the words of Paul: “No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it.” – 1 Corinthians 10.13

With verse 14 we get the idea that temptations instead of coming from God they ultimately stem from ourselves[18].  James tells us that “each person,” that is individually we are tempted from within, that we have our own evil impulses.  James moreover stresses this by saying “his own.” Truly then our greatest temptations come from within[19].  And truly then the responsibility then of our sins is our own[20].  Wonderful it goes along nicely with that idea that we’re our own worst enemy.  James here doesn’t even give us the room to say the Devil made me do it!  Before the Devil can even get to us, we’re already up to our knees in the sin.

“Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death.”  With verse fifteen we see the opposite of what James considered good, namely as Leahy puts it we have “passion, sin, and death” instead of “trial, proved endurance, and crown of life.[21]”  Temptations and desires are never a good thing.  When one gives “consent” to their temptation and they allow it fully grow into sin, we have a destiny toward disaster.  Toward perhaps even death[22].  James seems to imply that Desire (the word Desire here if feminine)thus she is able to give birth, the question is how?  For James doesn’t exactly tell us[23].

Perhaps it is our old nature; our sinfulness combined with outward temptation does indeed as James says give birth to sin[24].  If we have followed thus far what James has said we get the idea that it involved temptation, i.e. the “welcoming” instead of rejection of temptation that allows Desire to bring forth sin[25].  As McGee points out sin begins in the heart, within ourselves as James proposes and then it “moves out into action[26].”  We see the vast danger of temptation, but one must remember that while temptations are evil and lead to sin, they are not sin.

In a way it is better to fly from temptation rather than fight it.  For by leaving the zone of temptation one finds its effects less evident.  Yet by staying where one is where that temptation to fight it, they find that they are indeed fighting a losing battle.  One must always go to God when temptations draw nigh, but avoiding the reasons for the temptation is of course a smart move.  A recovering alcoholic shouldn’t go to a bar correct?  Why then should you allow yourself to stay where temptation is instead of moving away from it?  Therefore I submit that one needs to run from temptation, from “evil desire.”

For if one truly does fail and temptation wins over, when it gets it place it easily controls us which results in sin[27].

This passage of James is also similar one of the proverbs. It begins by telling us of Lady Wisdom two of its verses reading “The fear of the Lord is the beginning of wisdom, and the knowledge of the Holy One is insight.  For by me [Lady Wisdom] your days will be multiplied, and years will be added to your life.” – Proverbs 9.10-11.  Then we read of Dame Folly: “The woman Folly is loud; she is seductive and knows nothing.  She sits at the door of her house; she takes a seat on the highest places of the town, calling to those who pass by, who are going straight on their way, “Whoever is simple, let him turn in here!”  And to him who lacks sense she says, “Stolen water is sweet, and bread eaten in secret is pleasant.”  But he does not know that the dead are there, that her guests are in the depths of Sheol.” Proverbs 9.13-18

James well knows that the words of Proverbs.  As we see not only in James, Wisdom is with Yahweh using it to endure trials and whatever else is needed, but the fool neglects the words of God.  The fool is tempted by the word, the personified Dame Folly.  What they think is simple, by falling into temptations we think that we can more easily endure life.  But… that is anything but the truth.  As James points out sin leads to death.  This idea of sinning and death being connection comes from the Old Testament.  “Behold, all souls are mine; the soul of the father as well as the soul of the son is mine: the soul who sins shall die.” – Ezekiel 18.4 Even as the Proverbs point out that sinning though it looks grand points toward death, toward the depths of Sheol.  By leaning on God and enduring the trials before us, we may be blessed, but by allowing temptations to run their course we find death in our path.

There is never any good that comes out of sinning.

“Do not be deceived, my beloved brothers.  Every good gift and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change.  Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures.” – James 1.16-18

James turns now in his teaching to something important.  He tells us “do not be deceived” in using this speech pattern James is calling attention to what he is about to say[28].  James doesn’t want to be misunderstood about what he is about to say of God.  Even as James is beginning his next line of teaching, this phrase is also talking about the former teaching on temptation, this pharse thus being a connection between the two passages[29].  Therefore we see that while God is not the Tempter of Evil he is however the Giver of Good.  Therefore while the Foolish one says that God brought evil, James refutes this and says that instead only good comes from God, the source of good[30].

Thus as verse 17 says “Every good gift and every perfect gift is from above.”  God is the Good giver, everything he gives is good, and that includes trials[31].  They as mentioned already prepare us.  Though we may not understand God at times, and the reasons for trials that come along in our life we may be comforted by the fact that there is indeed a reason for everything God does.  Does that mean we’ll understand that reason, not necessarily.  We do know that they have the purpose though as James says of growing us and thus we should endure come what may.  Leaning on Christ and not on ourselves and the temptations which so easily follow us.  Thus we may get the basic sediment that when it comes to gifts it isn’t the cost of the item that matters, but instead the intention behind it[32].

Here we see that James calls God the Father of light.  This phrase although it isn’t found elsewhere in the Bible (and only perhaps in the Apocalypse of Moses) is clearly Hebraic[33].  Basically he is referring to the fact that Yahweh is Creator (in this instance of the Sun and Stars) and the source of all light[34].  James therefore is noting that as Yahweh is creator and caretaker he is able to take excellent care of those who follow him[35].  This is why the Psalmist can declare: “to him who made the great lights, for his steadfast love endures forever; the sun to rule over the day, for his steadfast love endures forever; the moon and stars to rule over the night, for his steadfast love endures forever;” – Psalms 136.7-9.  As Yahweh was the creator of all these the Psalmist knows that his love does indeed endure forever.

Or as Jeremiah says: “Thus says the Lord, who gives the sun for light by day and the fixed order of the moon and the stars for light by night, who stirs up the sea so that its waves roar— the Lord of hosts is his name:” – 31.35 As Yahweh is aptly able to do all these things then one can have faith that truly indeed he is able to deliver upon the “gifts” which he has promised.  Yes the crown of life will be received by those who endure, yes if one endures trials they will grow.  But if one spurns God, and follows Dame Folly instead of Lady Wisdom then they truly do indeed lose out on this.  Moreover we told that even though he is Father of Lights, there is no shadow in him, no change.  Unlike the sun, moon, and stars which change as the seasons change, God does not.   We may have faith in all these things because God does not change.

“Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures.”  God has chosen us, has brought us forth on his own will, as desire was “blind,” in her doing, God knowingly is doing[36].  He knowingly is bringing forth, that is giving birth.  Sin leads to death, but God leads to Life, once more we beckoned to follow God and not to sin, to heed Lady Wisdom’s call not Dame’s follow[37].  We are reminded her of John’s words “But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.” – John 1.12-13.  God has brought us forth, and he has done so through the wonderful Word of Truth, that is the Gospel Message[38].  By joining in with God we have joined his community and all that comes with God, the good and the bad.

In Conclusion:

Trials and temptations are a part of life.  But there are two routes one may take, they can take route of leaning on God or on leaning on themselves.  We can choose the Wisdom of enduring or the folly of temptation, the lies that go along with Folly’s route, to the death that follows it.  But by enduring we know that God who is Creator who has proven himself well able can and will be able to give us that Crown, namely eternal life.  That the Father of Light is moreover in control of everything, for he created everything and therefore we know that every trial we have is part of his plan and therefore he aptly able to help us endure.  Let us endure the trials that come our way instead of going our own way.

Endnote (once again please note full citation will appear at the end of the James Series)

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[1] Nicott 426

[2] Nicott 426

[3] Dell 64

[4] Dell 66

[5] Leahy 371

[6] Moo 70

[7] McGee 631, Leahy 371

[8] Moo 70

[9] McGee 631

[10] Leahy 371

[11] Erdman 17

[12] Wall 557-8

[13] Nicott 428

[14] Leahy 371

[15] Harrington 91

[16] Erdman 17

[17] Henry 1931

[18] Leahy 371

[19] Harrington 91

[20] Moo 75

[21] Leahy 371

[22] Leahy 371

[23] Moo 75-6

[24] McGee 635-6

[25] Moo 76

[26] McGee 636

[27] Erdman 17

[28] Harrington 92

[29] Moo 76

[30] Leahy 371

[31] Erdman 18

[32] Leahy 371

[33] Harrington 93

[34] Harrington 93

[35] Moo 78

[36] Leahy 371

[37] Harrington 93

[38] Leahy 371

Trials and Tempering of Faith: James 1.1-12

“James, a servant of God and of the Lord Jesus Christ,
To the twelve tribes in the Dispersion:
Greetings.

Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.

If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him. But let him ask in faith, with no doubting, for the one who doubts is like a wave of the sea that is driven and tossed by the wind. For that person must not suppose that he will receive anything from the Lord; he is a double-minded man, unstable in all his ways.

Let the lowly brother boast in his exaltation, and the rich in his humiliation, because like a flower of the grass he will pass away. For the sun rises with its scorching heat and withers the grass; its flower falls, and its beauty perishes. So also will the rich man fade away in the midst of his pursuits.

Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him.” – James 1.1-12

James 1.1 “James, a servant of God and of the Lord Jesus Christ, To the twelve tribes in the Dispersion: Greetings.”

Here we have James opening greeting.  It is here we find out who the writer is, James and who the people whom he sending it too, the twelve tribes.

It is because of this greeting here that this work was once upon a time accepted to be a letter.  Now modern scholars aren’t sure what exactly to classify it as.  While the beginning verse is a perfect form for an epistle, the rest matches another form[1].  Some classify it as a Wisdom letter in the same sense of much of Hebrew wisdom literature, based on form and content (Such as Proverbs or the extra-biblical book Sirach or even fashioned after some Wisdom texts found in Qumran)[2].  It should be noted however that James’ audience was not the same as a Hebrew sage.  Unlike Sirach who was addressing students in a wisdom school or some sort equivalent, he was addressing a Christian community and their problems[3].

That James would have come in contact which such works as Sirach shouldn’t be a surprise since (if we assume James the Just) he would have been in very heart of Jewish-Christian and pure Judaism world thus would have debated various Jewish ethical traditions and thus would have encountered Ben Sirach and his wisdom.[4] Even as I make this make this connection with James’ being a Wisdom work, and its connection with extra-biblical works, James seems to have filtered this all through biblical materials and remains biblical[5].  (Just to quickly mention James has been classified also an exhortation and even Midrash)[6]

James addresses himself simply as “James, a servant of God and of the Lord Jesus Christ.” It’s interesting to note that James doesn’t preclude to himself any sort of special title, or that he doesn’t give himself a more detailed note of who he is.  James is simply James.  It shows that this James was indeed someone of note, as he can simply say his name, and people knew who it was[7].  Most scholars agree that this James if he is anyone in the New Testament must be James the Just, that is the brother of Jesus[8].  Also of importance is that James the Just was one of the more important leaders within the early Christianity as he was the head of the Jerusalem Church[9].  James doesn’t call himself the brother of Jesus though, which is slightly troubling, but is has been suggested that he might see this as basis for authority[10], perhaps proven by Mark 3.33-35?

The other interesting thing with this is that James opens us and tells us that he a Servant of God, which is the same title which is used of Moses, and other important figures in the Old Testament[11]. This title indicates humility as one comes not in their name, but in their master’s, in James’ case God and Jesus’[12].

Modern day scholars have started to debate the idea that James the Just (or any James) really wrote the work.  I mention this because by changing the author you change the time and place, who the audience were and etc.  By going with James the Just one goes with an earlier date for the book, due to the commonly accepted time of James’ death and probable time of AD 62[13].  Oesterley in his commentary on James points out “that weighty arguments can be adduced against both sets for considerations[14].”  In brief I will mention that based on James’ speaking parts in acts in comparison to his letter, the use of early words like Synagogue in the letter, and others prove a point for James.  While such things as the Greek used, lack of defined Christology and others prove a point against James.  Some points can be even used to prove either side such as the lack of the mention of the temple.  In either case the writer was clearly a Jewish-Christian writer, and I share the idea that it was indeed James the Just[15].

“To the twelve tribes in the Dispersion: Greetings.”  Looking then at James the Just as the writer who were the people he addresses?  Merely looking at the greeting one gets the idea that the people are Jewish Christians who have been displaced into some other Roman territory[16].   Some appear to connect this Diaspora to the one mentioned in Acts 1.8, while others see it as the various Jews or Jewish-Christians who have been in the Diaspora since the captivity[17].  In the former case then it’s easy to see why the mention of trials in important in the next part, but in the latter one has the idea that even though Jesus had come as Wall puts it “believers continue to face the hardships and heartaches of the Diaspora that test their devotion God[18].  So even now as we read James’ Epistle was can relate quite with the audience.  In the fact that Jesus has come but there are still many trials and hardships which have come as well.

“Count it all joy, my brothers, when you meet trials of various kinds,” – James 1.2

As mentioned above the audience whom James wrote was in a crisis.  It seems that the audience is going through some sort of problem daily[19].  “When you meet trials of various kinds,” It’s interesting to note that as James was writing of the trials of differing kinds how real that is to us even to this day in our busy lives which spring up all sorts of problems..  As his audience back then was going through all sorts of trials, even now we too have our own trials of various kinds and James’ words are easily transferred[20]. James is against the idea that once one has Christ trials will fade away.   In truth trials are still to come, but they have the benefit of making one stronger[21].  We are after all “to count it a joy when we meet trials” and not to bewail our problems.

This joy which we are commended to have isn’t one that detaches us from reality, instead we are too look at trials with a joy in knowing that through it we may grow[22].  It is a real joy and not some fleeting hope.  Nor are we to go searching for problems and looking for trials; that isn’t the point either[23]. The idea that we should rejoice though in trial shouldn’t be a new one.  Again and again it has been repeated in the bible.  One time Jesus said

“”Blessed are you when people hate you and when they exclude you and revile you and spurn your name as evil, on account of the Son of Man!  Rejoice in that day, and leap for joy, for behold, your reward is great in heaven; for so their fathers did to the prophets.” Luke 6.22-23

Or as Saint Paul writes.

“And you became imitators of us and of the Lord, for you received the word in much affliction, with the joy of the Holy Spirit,” 1 Thessalonians 1.6

It is joy which is achieved when one changes their perspective from the problem and instead focuses on the right things on God[24].  One will have problems with this joy, but (as will be seen in verse 5) one needs the wisdom which is given by God to have this help.  Often by looking at things in a different light we find that things are better than we could have hope.  How better it would be if we would often try to focus on what might be gained instead of what has been lost.  James words back then are as important to us now, to focus on the better side of trials.

“for you know that the testing of your faith produces steadfastness.  And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.” 1.3-4

We often come to this metaphor of our faith being tested in the Bible.  As I have made mention of James being Wisdom literature this same theme is found over and over again in the Wisdom of literature of the Old Testament.  How often we find this idea of our faith being tested.  Did not Job once cried:

“But he knows the way that I take; when he has tried me, I shall come out as gold.” (23.10).

Or did not one of the sages of Proverbs say

“The crucible is for silver, and the furnace is for gold, and the Lord tests hearts.” (17.3)?

It is even a theme found often in the intertestamental literature.

“My son, if you come forward to serve the Lord, prepare yourself for testing. … For gold is tested in the fire, and acceptable people in the furnace of humiliation.  Trust in him amid diseases and poverty” (Sirach 2.1,5)

Other places in the New Testament also focus on this portion of wisdom.  As Peter once said

“In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ.” – 1 Peter 1.6-7

As noted we need to focus on the idea of joy instead of misery.  And what better way than to realize that every trial, and every problem we have, can help to bring us closer to God?  How wonderful the idea that our faith before the time of testing might rough will at the end of it become as gold.

We are asked to be steadfast we are asked to not lose heart, so that this expectation of a better outcome does indeed come true.  James tells us to have joy, to expect trials, but he also tells us that even as we are enduring our trials to keep heart.  To think that once we have Jesus all trials fade away is wrong.  James says the opposite of that as do many of the other New Testament writers. But we are to endure, with the help of God we are to endure.

“If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him.  But let him ask in faith, with no doubting, for the one who doubts is like a wave of the sea that is driven and tossed by the wind.  For that person must not suppose that he will receive anything from the Lord; he is a double-minded man, unstable in all his ways.” – James 1.5-8

With the words of verse five we see two themes which will appear again later in the text, Wisdom and being double-minded[25].  The connection with James 1.2-4 and this portion of James’ advice on trials might seem a little strange, but if one looks at some wisdom literature, then the idea of trials and wisdom being connected is all the more apparent[26].

“For at first she [Lady Wisdom] will walk with him on tortuous paths, she will bring fear and cowardice upon him and will torment him by her discipline until she trusts his soul, and she will test him with her ordinances.” Sirach 4.17

Again it is in this portion of the letter which we see that he seems to be filtering other forms of Wisdom through a biblical lens as for what it is needed.  Thus he uses Sirach in saying that Wisdom come with trials, but Wisdom comes ultimately through the request of God[27].

That being the important thing of verse five, that if he would come to God for help, for wisdom in the various trials, then God would indeed give it us.  It echoes Proverbs 2.3-6 quite well

“yes, if you call out for insight and raise your voice for understanding, if you seek it like silver and search for it as for hidden treasures, then you will understand the fear of the Lord and find the knowledge of God.  For the Lord gives wisdom; from his mouth come knowledge and understanding;”

If we are earnest in searching for Wisdom then we shouldn’t have any fear in not finding it.  Looking at the way the Hebrew Wisdom works we see that having wisdom kept one from immorality and it allowed them to be more accepting of the Lord[28].  Thus by asking God for wisdom one does indeed ask for a better outlook at trials and leaning on God far better.

James also seems to be echoing his brother’s words.  In Matthew 7.7-11 we read:

“”Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you.  For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened.  Or which one of you, if his son asks him for bread, will give him a stone?  Or if he asks for a fish, will give him a serpent?  If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!”

Of course James does add that in asking for Wisdom it has to be in faith.  God gives this sort of wisdom, this grace to all liberally, but faith is involved and being doubled-minded is thus looked down upon.  Faith here isn’t the same as faith in some “doctrine,” but instead on the actions and character of God[29].  If one wants wisdom from God, but they keep turning back to the problem, to the trial at hand and really give themselves no hope of getting out it.  What use would it be for God give them wisdom?  Moreover the doubt the double-mindedness which is mentioned within this portion is something that is strong[30].

James is not speaking of a little doubt, but a strong doubt that splits you.  A doubt where you are continually dwelling on the bad.  How can get things better if our mind is overweighed so[31]?  Faith here is the idea of full trust in God and not being wishy-washy in him.  If one really does believe that God can help them.  That he can and will give wisdom then there is no fear that he won’t do it.  Sure one may a little apprehension in how it’s going to all work out, but one cannot feel that their prayer has done nothing at all.  If we pray for the wisdom we need, we need to have faith that God will deliver.

“Let the lowly brother boast in his exaltation, and the rich in his humiliation, because like a flower of the grass he will pass away. For the sun rises with its scorching heat and withers the grass; its flower falls, and its beauty perishes. So also will the rich man fade away in the midst of his pursuits?

Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him.” – James 1.9-12

We come back to two differing ideals of trials the hardships that accompany poverty and the vast temptations that go along with wealth[32].  We all come from different backgrounds most people are poorer, but some are richer.  In verse nine we get the idea of that though one is poor they have been exalted through their closeness to God[33]. (Please note that it refers to the poor as a ‘brother’, hence the idea that he is a fellow believer).  It would be quite likely if we take the audience to having been displaced recently that they were once richer people, made poor because of the Diaspora.  Or perhaps being in a foreign land just wasn’t good for them[34]. But we have to remember that the poor are often the one most loved by God and thus “their exaltation[35].”  They are always promised by God that in end though they are now poor they shall be rich.

The first part of verse ten is a little difficult to figure out what is going on.  It could be that the Wealthy one is another Brother then it seems that James is saying boast not in his riches but in what the world considers a humiliation, that is Christ.   But James may also be discussing an unbelieving rich man and thus he is saying go ahead and boast, for in the end it will mean nothing[36].  I tend to prefer the former, but both are plausible.  With last part of ten through eleven following as a warning that being that while one may be rich now, they could at any moment become poor, perhaps through another Diaspora.

Wealth fades away and thus it shouldn’t be any ones focal point.  We shouldn’t focus on the idea that if we have wealth then we’ll be free from trials.  That not true.  We need focus on God and that is the only way that we’ll be able to truly have joy in trials, we’ll still have them, but we’ll handle them better.  Thus we get the idea as Moo points out that the poor shouldn’t think too lowly of themselves, nor that the rich should think to highly of themselves[37].

In the end we get the idea that no matter our position in life the important thing is our relationship with God.  If we are poor we should feel exalted that we have Christ.  If rich we should remember that wealth is fleeting and while we may be rich now, true richness is only with Jesus.  Therefore as we find ourselves in trials we need to focus on God and not on the things of the world.  Fully focused on God and avoid being double-minded.

In conclusion:

We have seen that trials are a part of life.  No one can escape them certainly not the poor, but also not those with wealth.  But as we go through trials in life we need to focus on the good instead of the bad, on the end result which trials can bring us. Genuine faith.  God is with us, we shouldn’t forget that and we should have full faith as we ask him to help us.  To give the wisdom we need for the trials up ahead.  As you go along with your next trial try and think of what you think would be the best option for what is come, remember to lean on God.

Trials produce faith and faith is that wonderful thing which every Christians should have.  James tells us in the end

“Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him.” James 1.12.

Let us then try to stand the test and await the crown which God has promise for us.

Endnotes (Full Citation will be given at the end of this James Series)

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[1] (Dunn 1148)

[2] (Harrington 26 Dunn 1148)

[3] (Harrington 28)

[4] (DeSilva 195)

[5] (Wall 552)

[6] See IVP James Article by Wall

[7] (Mayer 31)

[8] (Wall 545)

[9] (Dunn 1147)

[10] (Dunn 1148)

[11] (370 Leahy JBC)

[12][12] (Davids 63)

[13] (Leahy 370)

[14] (Nicott 390)

[15] Following paragraph refer to Nicott 391-400)

[16] (Wall 548)

[17] (Dunn 1148)

[18] (Wall 548)

[19] (Wall 557)

[20] (Dunn 1148)

[21] (Barclay 47)

[22] (Davids 67-68, Erdman16)

[23] (Erdman 16)

[24] (Erdman 16)

[25] (Davids 71)

[26] (Moo 57) See Sirach 4.17 or Wisdom 9.6

[27] (Moo 57)

[28] (Moo 57)

[29] (Nicott 423)

[30] (Moo 60)

[31] (Erdman 16)

[32] (Erdman 16)

[33] (Moo 65)

[34] (Moo 65)

[35] (Leahy 371)

[36] For both sentences (Moo 66-67)

[37] (Moo 68)

Satyrs Isaiah 34.14

I’ve been working on some sort of article for a little while during this past semester of college.  Which includes that wonderful passage where Lilith appears.  I haven’t quite finished it yet, but I haven’t posted anything on here for far too long.  So this is portion of the paper, but it might seem like it ends abruptly.  Sorry about that, but I’ve got to finish the section of Lilith.   But here you go, maybe someone will enjoy this little piece.

“Wildcats shall meet hyenas,
Goat-demons shall greet each other;
There too the lilith shall repose
And find herself a resting place.” – Isaiah 34.14 (NJPS).

This is the famous passage in which Lilith emerges from.  The identities of what the NJPS translates as the “goat-demons” (שָֹעִיר) and the “the lilith” (לִילִית) have become a source of puzzlement for years.  Do these words refer to demons, or instead to animals?  What exactly are the Satyr and Lilith, what traditions have been placed upon these creatures of desolation?

Both of these creatures, the שֹעִיר and the לִילִית (from her on in, Satyr and Lilith respectively) are both citizen of “the wild and lonely places,” basically the wilderness (Cohen 162).  These words which may be translated less supernaturally as “he-goat and night-bird,” can still nonetheless easily refer to demons (Oswalt 616).  Looking at the many animals which appear in this passage most are unclean, therefore one sees easily how it would be “appropriate” that demons as well accompanied them into this new wasteland, this wilderness (Blenkinsopp 453).

The Satyr is found in other places within the scripture.  For example it appears within the book of Leviticus 4.24 where it does refer to the creature in question as a goat, but this is not so easily done in the other passages it appears within the Hebrew Scriptures (Jennings 410).  Hence in Lev 17.7 it is used as the name of some object of worship.  “And that they may offer their sacrifices no more to the goat-demons after whom they have strayed…” (emphasis added).  (Also as many modern translations: cf. ESV, NASB, etc.; NAB simply “Satyrs”).  It is used again 2 Chr. 11.15 in much the same sense as Lev 17.7, some suggest that in both passages this refers to an idol, most likely goat shaped (Oswalt 616).

In this specific passage in Isaiah we see that he Satyrs are merely calling to one another, something a normal animal could do, yet if one looks back in Isaiah 13.21 we see the Satyrs doing something goats simply don’t do (Bleniksopp 453).

“But beasts shall lie down there,
And the houses be filled with owls;
There shall ostriches make their home,
And there shall satyrs dance.” (Isaiah 13.21)

The following is an incomplete work cited, but things are cited above so here are the books in some form or fashion (plus some of other ones that I’ve used in other parts).  Um… yeah…

Ballard, Wayne Jr. H. “Is Lilith Fair? an Observation From Isaiah 34:14.” Reviewer and Expositors 95 (1998): 583-587.

Brueggemann, Walter. Westminster Bible Companion: Isaiah 1-39. Louisville, Kentucky:

Westminster John Knox P, 1998. 272.

Cohen, A, ed. The Soncino Books of the Bible Hebrew Text & English Translation Isaiah.

New York: Sonchino P Limited, 1983. 162.

Gaines, Janet H. “Lilith.” Bible Review 10 (2001): 12+.

Jennings, F C. Studies in Isaiah. 4th ed. Neptune, New Jersey: Loizeaux Brothers, Inc,

1966. 410-411.

Oswalt, John N. The New International Commentary on the Old Testament the Book of

Isaiah Chapters 1-39. Grand Rapids: William B. Eerdmans Company, 1986. 616.

Word Biblical Commentary Isaiah 34-66

Anchor Bible Study Isaiah 1-39

Demonizing the Queen of Sheba Jacob Lassner 0226-469158

Everyman’s Talmud Abraham Cohen 0805210326

Bible NJPS

I have often wonder be

I have often wonder be
When it is I shall leave
To adventure across mountains daring
Afraid you will stop caring.

Still I know this task of mine
To go on ahead of friends of old
So please be ready, prepare the wine.
For greetings warm are better than greetings cold.

Here I am leaving in but a while.
My bags are packed for that far off isle.
I pray we meet again before then.
But only God knows when.

Elysium that far country fair
Of grass so green and water sweet
‘Tis a place with no fresher air
May we before then once again meet?

I have often wonder be
When it is I shall leave?
Yet here it has now come at last
Still I’m afraid that you’ll forget me fast.

Class Begins: Tobit 4.5-6

“Remember the Lord our God all your days, my son, and refuse to sin or to transgress his commandments. Live uprightly all the days of your life live uprightly all the days of your life and do not walk in the ways of wrongdoing. For if you do what is true, your ways will prosper through your deeds.” Tobit 4.5-6 ESV

Tobit has made prayer, he has told Yahweh of his plight, and has requested death instead of the injustices which has been given to him. “…Command that I now be released from my distress to go to the eternal abode; do not turn your face away from me.” (Tobit 3.6) He has now begun to give his son a lesson, what he presumes to be his final lesson, before Yahweh grants him his request. These are Tobit’s last words, he can nothing more on this topic to his son. Thus as Tobit begins to instruct his son on this last lesson on what is wise and righteous in the world, he is saying what he feels is the most important to be said. In essence he has called Tobiah over and is saying “Listen to me, for that which I say is very important.”

In calling his son over, he at first gets over the things which are important, namely since he is to die, his death, and secondly since he is to die, the care of his wife and Tobiah’s mother. Even in this he is he is teaching his son, “Do not neglect your mother. Honor her all the days of your life,” why, because “she faced many dangers for you while you were yet unborn” (see Tobit 4.3-4). Which that said, Tobit covers what is to him, going to be important immediately. The care of his body and the care of his wife, yet these both are tied into teaching his young son on the way things are to be done in a way that his pleasing both for himself and for God.

“Remember the Lord our God all your days, my son, and refuse to sin or to transgress his commandments. Live uprightly all the days of your life live uprightly all the days of your life and do not walk in the ways of wrongdoing.” Tobit 4.5

But then Tobit begins to teach and thus he’s delivering key parts of wisdom, of what Tobit felt is a key part and Tobit says in a way “Remember Yahweh, the god of our people, and listen…”

“Remember Yahweh our God.” We hear these words time and time again: “To remember the Lord our God.” It is not a question of which god; it is not remember “a god” nor simply “remember god.” Its remember “Our God,” our specific lord; Yahweh the god of Israel. There are many things which Tobiah could remember about Yahweh. Words that he could listen to from the Torah (which according to the Vulgate, Hannah did teach him), or he could learn from the words of the other writings, of the history of his people. Was it not Yahweh their god who brought them out of Egypt? Who showed them many great signs and wonders, and gave them a land overflowing with wonder? Was it not this “god” who gave them their kingdom, and their prophets? (Tobiah does after all know either Jonah or Nahum).

But the Tobiah could also remember the many not so great things tied to Yahweh. Yahweh was a god of justice and holiness. Tobiah could easily reflect upon the exile, the fact that he was no longer in his land where he ought to be. Were they not being punished for the sins of their fellow countrymen? Was it not recorded in Tobit 1.6a: “But I [Tobit] alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree.” Tobit therefore know full well what remembering Yahweh entails, and yet he still tells his son to remember, to remember “Yahweh our God.” What of Tobiah though how much did he really know of the land of his people?

Tobit 1.9 records for us that “When I became a man I married [Hannah], a member of our family, and by her I became the father of [Tobiah].” It then that verse 10a records that: “Now when I was carried away with the captive of Nineveh…” We aren’t told when Tobiah was exactly born but would seemed to have been before the exile, but I have to wonder (since he is constantly called a young man in the book) if he was old enough really to have been affected by being pushed into another land. Yet, though Tobiah might not realize fully what exile had meant, he surely had to of felt the burden of it. 1.20 tells us in one particular way in which Tobiah was affected: “Then all my [Tobit’s] property was confiscated and nothing was left to me except my wife [Hannah] and my son [Tobiah].” Moreover Tobiah saw the persecution of his people first hand. In Tobit 2.3b he tells his father: “Father, one of our peple has been strangled and thrown into the marketplace.” He surely knew of the burden that exile placed upon his people and himself, even if he didn’t have the same feel for it that his father would have in remember the lands of their forefathers.

So Tobit says, “Remember Yahweh our god, all your days,” so therefore “refuse to sin or to transgress his commandants.” In remembering our God Tobit is advising his son to remember that Yahweh does punish for sins, and the exile is something fresh in Tobiah’s mind that he lock onto that. Therefore Tobit is in his way saying “Remember Yahweh and remember our sins, therefore do not sin.”

Surely as Tobit’s grandmother Deborah taught him the Torah, he too taught the torah to his child, but even more Tobit lived it. (As a side note, the Vulgate tells us that indeed it Tobiah was taught the Torah not by Tobit, but instead by his mother Hannah). Therefore Tobit can rightly say “Sin not, obey Moses, even here in our exile.”

Tobit as he continues upon his last class to his son, speaks in terms not too dissimilar from Solomon to his child. “my son, do not walk in the way with them [sinners];” (Proverbs 1.15). As compared to Tobit’s command: “do not walk in the ways of wrongdoing,” (Tobit 4.5c). He is saying nothing new, but he still must feel these words of great importance to impart before he dies. He begins his teaching with the key things, “my child Listen to Moses, to Solomon; Lady Wisdom’s call, follow Yahweh and sin not.”

Tobit then says something remarkable considering the situation his life has been in “For if you do what is true, your ways will prosper through your deeds.” Tobit 4.6

After all a fool benefits no one, including himself. So wouldn’t it then make sense that Wisdom would prosper you? Yet looking at what has been mentioned above, how has following Yahweh benefitted Tobit? He’s been chased from his home, on at least one recorded occasion, his neighbors have mocked him (see 2.8), and he’s been exiled despite the fact that he truly indeed followed God, despite all the other tribes of the land. How then has Tobit’s deeds helped in any way? Why is he giving this advice in lieu of everything that has happened? On one hand Tobit is saying to be wise, to follow Yahweh and Moses as Solomon once wrote proverbs about. Yet on the other hand his experiences should have showed to him that as Qohelet has said it was useless and vain, it was senseless.

His deeds never helped him; they never prevented Yahweh from exiling him, nor from protecting him from the cruel persecutions of the lands. Moreover he is now wishing for death, and could well echo the words of Qohelet (2.17): “So I hated life, because what is done under the sun was grievous to me, for all is vanity and a striving after the wind.” Yet even as he is wishing for this death to come, he tells his son to “still follow Yahweh, to be wise, don’t sin, do Moses, because you will prosper!” But how!?

Everything pints to the opposite, it points toward Qohelet’s line of thinking that to be wise is senseless, than to Solomon’s thinking that to be Wise is to prosper! Though the reader knows at this time that Yahweh has sent his angel as it is recorded in Tobit 3.16-17, Tobit doesn’t, Tobiah doesn’t, even Sarah has no clue. In this way Tobit begins to come along with the wisdom of Job, all of heaven was watching him after Yahweh’s bet with the Satan, only the reader knowing the outside influences of Job’s plight. So here too we have Tobit’s plight and only the reader knowing that Yahweh is indeed working. Therefore perhaps Tobit like Job realizes that serving Yahweh even when circumstances are horrible is till what ought to be done. Never curse God and die, since God is still God even in the hard times.

So following Yahweh and in some way you will prosper, maybe in men’s eyes, but most surely (and more importantly) in the eyes of Yahweh our God. Of course one could also backtrack again to Tobit’s prayer for death and see that he says “Remember me and look favorable upon me;” 3.3a. How is Tobit’s way supposed to prosper if he needs to be remembered by God? How are his deeds seen by Yahweh and looked favorably by Yahweh if he feels the needs to say such a thing. One could of course say that God is God, and it’s Tobit’s theology that is messed up. But when Tobit is calling out to be remember it is in the framework of him also asking for the forgiveness of his sins and the sins of his people.

Moreover like Job it could be said he doesn’t necessarily see himself at fault, but asks for forgiveness of his people as it is expected, but (unlike Job) assumes that he might have done something wrong just to cover all his bases. Besides Sins equal foolishness and foolishness equals not prospering. Yet how for his deeds has he prosper in Yahweh’s eyes? Is as his son’s name suggests “Good is Yahweh,” or even for that matter to be slightly more generic is his name correct in “Good is God?” Ironically it would seem no and still Tobit calls out to his son to remember their god, their Yahweh and to not sin since that will bring about prosperity. Yet we will come to find out later on that Yahweh does bring Raphael and changes the situation of his faithful servant. Still, Tobit said all of this prior to that, not expecting any of that. God merely showed him how he would prosper in man’s eyes and that by extension he had done so in Yahweh’s eyes.

Thus in essence the beginning of Tobit’s class is thus: “Follow Yahweh, remember all that he has done both the good and the bad for our people, do this all of your life Tobiah, do the Torah, heed Lady Wisdom’s call, and in some way you will prosper.”

- Le Bel Inconnu

Gods Spare Us, Guild Wars Fanfic Part II

Here’s the second part of the adventures of the Luster Knight Guild (I had never really like the name of our Guild, but majority always rules…) Oh and some (all?) of my italics are gone… and I’m just too lazy to place them back in for the blog post

Part Two:  Gods Spare Us

Ezekiel sat in the Guild’s Library reading quietly when he heard noise and looked up to see the two assassins and Rose standing in the doorway bloodied.  “So who won?”  Ezekiel asked.
“We will not speak of that!”  Both Ehud and Rose said at the same time.
“Oh… well I guess we can’t decide the winner of the pot…”   Ezekiel said softly.
“A pot?” Rose asked.
“Over who would win, all of us in the guild made bets…  More were betting on you then  the assassins, heck even Zenmai betted for you.”

Ehud turned and looked at the female assassin, “When did you?” he asked.
“Oh when she knocked you into the guild lord.”  Zenmai answered.
“When you get started on the quest come and find me.”  Ehud said.  With that he disappeared into the guild hall.  Beron entered into the quiet room shortly after he had left and looked over at Rose.  “Did you secure me any  bodies dear?”
“We only succeeded in bloodying ourselves and ruining some clothing Lord Beron.”
“Too bad…  I guess I’ll have to go hunting…”  Beron went to leave, when he stopped and turned around to face Ezekiel again.  “Might I have a word Ezekiel?”

Ezekiel nodded and placed his book down, carefully marking his spot first.  He stood up and adjusted his coat a little before heading out the door following the Baron.  Rose looked over at Zenmai and then sighed.  “Great nothing to do now…”  She muttered and then disappeared down the opposite way of the hallway.  Zenmai looked around and found herself alone…  “What’s an assassin to do with no one around?”  She said with a slight pout.   Ezekiel followed Beron to the necromancer’s room.  As he entered the dark and dank place, his nostrils were filled with the smells of rotting corpses, and of other things of death.  Beron walked over to a small table where a wine bottle stood almost unaware of the stench.  “What is it you wanted Beron?”  Ezekiel asked.
“You have met Rose.”  Beron Von Killalot answered.  “Now have you made a decision.”

“I’ve only just met her, and it wasn’t under the best of circumstances… I don’t know if I appreciate her attacking two assassins I’m paying good money for.”
“She seemed to have held her own though, you must admit that.”  Beron retorted.  He popped open the bottle and poured a dark red liquid into two glasses, one for him and the other for Ezekiel.  He handed one to the Mesmer and took a sip from the other.  “I’m not as active as I used to be Ezekiel.”  Beron continued.  “And I’ve been tempted to go other routes then battles…  Tyria doesn’t need another minion master now does it?”
“Then what will you do?”  Ezekiel asked.  “Become a Necromancer Teacher?”
“That is one thought yes.”

Ezekiel looked at the liquid in his cup and sniffed it, it didn’t smell too funny, but then again his sense of smell was a bit… off.  He took a small sip, and decided that it was some red wine, and wouldn’t harm him.  “If she proves herself in the upcoming mission… then yes she will become an officer.”  Ezekiel finally answered.
“And if not?”  Beron asked.
“If not… she will only be a member, not an officer.”  Beron nodded, and seemed a little pleased, but then again Ezekiel could never get his emotions quite right.

“I’ve got work to do then.”  The Baron said.  “Here have the rest of the drink, enjoy the rest of the day…  it’ll be dusk all too soon.”  Ezekiel smiled and took the bottle that Beron offered out to him.  Then with that Ezekiel left Beron to his work… whatever that may truly be.  Once outside he checked the label upon the bottle of wine.  Blood of Virgin…  He suddenly felt sick, and the aftertaste that was in his mouth tasted all too metallically.

Ehud leaned onto the bridge’s railing.  He had walked down the right path until he had seen this bridge that overlooked a waterfall and the stream that flowed from it.  He sensed a presence beside him and knew at once who it was.  “What is it Zenmai?” he asked her.
“You’re doing it again.”  She answered him.  She walked over and leaned on the wooden railing beside him.  “It’s peaceful here, and it looks like a good place to be and yet…  once again you’re pulling yourself into your isolated corners…  When there’s a team to be made, you won’t play.”
“That cuts.”  Ehud answered.  “It’s not like you’re prefect either.”

“I never said I was…  we’re assassins Ehud…  we kill of course we’re not perfect.  We weren’t trained to be like the noble Paragons or to be healers of wounds like the monks…  we aren’t even entertainers like the Mesmers.”
“Like I would want to be a Mesmer.”  Ehud picked up a small rock from the bridge and threw it into the water below as he thought.  “Zenmai…  I-I just…”  Ehud sighed.  “I’ll help Zeke with his quest…”  Zenmai jumped up and made a sound of excitement.  “This’ll be fun.”

Rose looked down at Rebekah and raised an eyebrow…  “Why are you not helping this guild fight and win needed battles!”  She demanded of the Paragon.  Rebekah marked something off on the sheet of paper before and then looked up at Rose.  “I’m not cooped up inside this musky building all day.” she answered.  “And I do more then keep the archive in order…  the meals you eat are prepared by me, and I do go to Elona at least once a week if not more to help with the Sunspears.”
“But don’t you help with the Guild’s battles?”
“We don’t do too hot in Guild Battles, teamwork isn’t our strong suit… and Ezekiel says I just complicate things….”

“What do you complicate?”  Rose asked the smaller woman.   A young man walked into the room and sat down a stack of books in front of Rebekah.  “I just acquired copies of several Canthan lore books, when you have time can you enter them in?”  Garett asked.
“Of course, nice to see we can actually update the library with books from other cultures.”  Rebekah went to move a few of the books and they came tumbling down.  Her effort however caused her to slip and she landed on the floor hard.  “As I said…  I complicate things.”
“Please tell me you’re not usually that clumsy…”  Rose asked.

“She drops her spear a lot-” Garett stopped abruptly and backed away from Rebekah.  He rubbed his leg softly.  “I suddenly get the feeling that I know why this guild is so small.”  Rose sighed softly.  “Hopefully our actual quest proves we’re better…”

The following day Ezekiel called together the small group that he wanted to take with him on the quest that he had yet to really tell any one of.  He stood quietly at the window over looking the quiet surroundings of the isle.  He wondered how well the new warriors were really going to do.  He turned around and saw Rebekah enter the room quietly, tripping slightly on the rug that laid in the entrance.  “Ezekiel… when are you going to explain the quest to everyone?”  Ezekiel turned and looked at Rebekah, why did Paragons wear so little?  “Ezekiel…”  Rebekah ordered softly.  Ezekiel gaze went back up to her face and he became slightly more attentive.  “You wonder why we don’t have more females in the guild… I wonder how we have the ones who are here…”

Ezekiel nodded softly, “Get them in here okay?” he said.  “The sooner we start then I suppose it would be the better.”  Rebekah nodded and called them into the room.  Ehud walked over to corner and leaned quietly, while Zenmai stood close by.  Rose walked right up to Ezekiel, more then ready to hear what exactly was to be said.  Beron came in with Rebekah behind him, shutting the door.  Ezekiel took a deep breath and turned to face them.  As Ezekiel  was about to speak a monk rushed into the room, slightly out of breath.  “Sometimes I really hate Tyria…” She said softly…  “But I think I may have found a clue for where we should start…”

Melody Sorrow trailed off.  She was the only Monk within the whole Guild, but out of all the monks that Ezekiel had known she was one of the best.  She was easily worth ten monks together…  but she had a certain problem.  Melody looked over at Rebekah and noticed a small sore spot right above Rebekah’s knee.   Rebekah looked down at him and then back at Melody and gulped slightly, Melody was a Healing Sociopath…  This wouldn’t end well.  “YOU’RE HURT!”  Melody shouted and rushed over to Rebekah…  Ehud looked up at the strange monk, he was about to ask what she was about to do when the area was filled with a sudden bright light.  “Blessed Light!”  Melody shouted.  When the bright light had dissipated Rebekah’s knee was cleared of any injury.  “All healed!”  Melody said with a smile.

“So…  Where do we start?” Ezekiel asked softly, fearing his guess might be right.
“The Temple of the Ages…”
“To the Underworld?” Beron said suddenly.  “Why would Nero have gone there…”
“He was a Necromancer…”  Rebekah noted.  “He was the most level headed of the original members…. There has to be a reason…”

Ezekiel looked over at the two assassins and Rose and took a deep breath, this would be a harder quest then he thought.   “None of you were present when Nero took his leave of the guild, leaving it in my care.  Nero Caden was man without peers, I firmly believe that, he truly was a hero, but something was slowly eating him away…  He promised to return in due time, but that over a year or so ago, and I wondered if he was still alive, but now I fear that he has become something worst.”
“So you want us to go into disaster and enter Grenth’s domain!” Ehud snapped.  “Nothing like being in the domain of one so dark.”

“Touchy aren’t we?” Rose asked.  “Don’t you like Grenth, as an assassin you’ve got ties to him.”
“I have no ties to any of the gods.”  Ehud closed his eyes and became quite quiet.  Everyone looked at him for a second, no ties to the gods?  Ezekiel coughed a little and began.  “We’ll have to go exploring there none the less…  We’ll place ourselves into two groups, Rose and Beron will accompany me, while Rebekah will head up the other group with Ehud and Zenmai.”
“Is splitting up into two separate groups wise?” Rebekah asked.  “We only have one monk amongst us?”
“It’ll be fine, You’ll take that role in your group and mine we’ll have Melody…  We aren’t trying to combat the various monsters of the deep… only find out more about Nero’s whereabouts.”

“Then its settled, we head to the Temple of the Ages.”  Beron Von Killalot said solemnly.  “I’ve been wanting to go there for quite some time now, now I can finally see spirits up closely….  Another step in finishing my research….”

The Temple of the Ages…

Ehud looked at the vast many statues that litter the temple around him and sighed softly.  He hated this long display of gods whom he thought were long dead.   Zenmai looked over at Ehud and said to him softly.  “Ehud…”
“Fine…  I’ll act all spiritual for the guild.”  Ezekiel walked past them paying the two assassins little heed he bent down before the statue of his patron goddess, Lyssa and prayed softly to it.  Rose bent down beside him an prayed softly.  She stood up and walked up to another one of the gods and prayed another prayer softly before moving onto another.

“One who hates the gods, while the other who loves them all.”  Melody noted before moving onto her patron goddess of Dwayna.  Beron Von Killalot walked over to the statue of Grenth and smiled softly.  “Oh my dark lord.”  He said in a deep voice.  “I offer until you finger.”  He placed it before the statue.  “I found it from the corpse of a princess.  Take my humble gift…”   Ehud looked over at the decayed finger and raised an eyebrow.  “Where did you get a Princess’s finger?”
“Her Grave.”  Beron answered
“Her Grave…?”
“Yeah I found her grave, dug it up and severed her finger… and brought it here.  Is it really so hard to understand!?”

Ehud backed away from the baron and decided to go find a souvenir shop and disappeared from the group.  Rose finished praying to the last god and took a deep breath.  Now to gather to go to the underworld.  Ezekiel looked at one of the Temple’s Priestesses and walked over to her.  “Hey there Priestess…” He said softly.  “I could show you a-”  The Priestess hefted out a large hammer and looked at him, her eyes darken.  “Don’t even think about it Mesmer.”
“Are you judging me before you know of me?  I’m sure the gods wouldn’t approve…”
“He won’t care…”   Ezekiel gulped slightly a Balthazar Priestess…   He then saw one of the Grenth’s Priestess and decided to go try her.

Rose walked over to Beron and asked him softly: “Are we going to go down soon?”
“Uneasy my dear?”  Beron asked the young dervish.
“A little, I worry about showing favoritism to a god, and I’m clearing showing one to Grenth…”
“But what a god to show approval of!”  Ezekiel walked up them nursing a red mark on his face slightly.  “Grenth Girl’s hit hard.”  He muttered.  “Where are the others?”
“Melody was chasing after some Necromancer who used blood magic.”  Rose answered.  “I think she likes curing a bit… much.”
“That male Sin…” Beron stated.  “Will cause us the wrath of the gods!”
“Leave him be…”  Zenmai said joining the group.  “He has his reasons…  it would seem the gods had no love for him.”

Ezekiel looked over at Ehud who was busy with a merchant.  “All right time to pay our platinum…”
“Ezekiel how much have you spent recently…?”  Beron asked.
“Enough…”
“We’ll be broke soon…  I just know it…”

- Le Bel Inconnu