The Power of Patience
“But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.” (James 1:4)
Patience (endurance) is part of the development that will produce the experience that brings hope and assurance to those who are the twice-born (Romans 5:3-5). Patience is a discipline—a work that is necessary for our growth. Although such discipline never seems pleasant at the time, it is administered by our loving heavenly Father, who focuses His work on our spiritual maturity (Hebrews 12:5-8).
There are several key aspects identified in our text that promise victory through the process of learning patience. Wisdom is granted liberally as we ask for it during the tests that produce the “perfect work” of patience. As we endure the tests that will come to those who love the Lord, the endurance practiced will produce a “crown of life” as an eternal testimony to our patience (James 1:12).
The principles for gaining patience during this life are outlined in Psalm 37. First, trust in the Lord (Psalm 37:3) and follow His leading in everything we do (Proverbs 3:5รข€‘10). Second, delight in (get excited about) the Lord (Psalm 37:4)—amplified so often in Psalm 119 (vv. 16, 24, 35, 47, 70, 174). Then, commit your way to the Lord (Psalm 37:5), becoming such a part of Him that you are as a branch to the vine (John 15:4-7).
Finally, rest (be still) in the Lord (Psalm 37:7) and wait on the Lord (Psalm 37:34). These traits are not meant to be understood as “hanging around.” They describe the fully prepared servant, waiting for his Master’s orders to implement. The “profitable” servant (Luke 17:10) has learned what his Master wants and stands ready to respond to the needs of the Kingdom. Patience is never obtained through bored indifference. HMM III
“But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.” (James 1:4)
Patience (endurance) is part of the development that will produce the experience that brings hope and assurance to those who are the twice-born (Romans 5:3-5). Patience is a discipline—a work that is necessary for our growth. Although such discipline never seems pleasant at the time, it is administered by our loving heavenly Father, who focuses His work on our spiritual maturity (Hebrews 12:5-8).
There are several key aspects identified in our text that promise victory through the process of learning patience. Wisdom is granted liberally as we ask for it during the tests that produce the “perfect work” of patience. As we endure the tests that will come to those who love the Lord, the endurance practiced will produce a “crown of life” as an eternal testimony to our patience (James 1:12).
The principles for gaining patience during this life are outlined in Psalm 37. First, trust in the Lord (Psalm 37:3) and follow His leading in everything we do (Proverbs 3:5รข€‘10). Second, delight in (get excited about) the Lord (Psalm 37:4)—amplified so often in Psalm 119 (vv. 16, 24, 35, 47, 70, 174). Then, commit your way to the Lord (Psalm 37:5), becoming such a part of Him that you are as a branch to the vine (John 15:4-7).
Finally, rest (be still) in the Lord (Psalm 37:7) and wait on the Lord (Psalm 37:34). These traits are not meant to be understood as “hanging around.” They describe the fully prepared servant, waiting for his Master’s orders to implement. The “profitable” servant (Luke 17:10) has learned what his Master wants and stands ready to respond to the needs of the Kingdom. Patience is never obtained through bored indifference. HMM III
The Power of Spiritual Tools
“But unto every one of us is given grace according to the measure of the gift of Christ.” (Ephesians 4:7)
The grace that is given (charis) is a distribution by the Holy Spirit of gifts (charisma) to every believer (1 Corinthians 12:4-11). Seventeen gifts are listed in Romans 12:3-8, 1 Corinthians 12:4-10, and Ephesians 4:11, all of them intended by the Holy Spirit to minister to the church and enhance its unity (Romans 12:3; 1 Corinthians 12:12; Ephesians 4:12). Three reasons are cited for these gifts.
The Perfecting of the Saints
This “perfecting” describes a process of making something useful or suitable that is not yet adequate. James and John mended their nets (Matthew 4:21). Paul prayed that he might supply that which was lacking (1 Thessalonians 3:10). The gifts of the Holy Spirit mend that which is lacking in the saints. The
Work of the Ministry
This is a joint effort of service (2 Corinthians 6:1) that recognizes the public visibility of that service (2 Corinthians 4:1-2) and steadfastly displays those gifts so that the “ministry be not blamed” (2 Corinthians 6:3).
The Edifying of the Body of Christ
The building process focuses the use of the gifts on the enrichment and betterment of the local assembly of believers (1 Corinthians 14:5, 12, 26). The goal is to bring all saints to a state of doctrinal unity (the faith) so that our maturity can be compared to the fullness of Christ (Ephesians 4:13). Eliminating susceptibility to “every wind of doctrine,” growing into Him in all things, and building the “body fitly joined together . . . according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love” (Ephesians 4:14-16). HMM III
“But unto every one of us is given grace according to the measure of the gift of Christ.” (Ephesians 4:7)
The grace that is given (charis) is a distribution by the Holy Spirit of gifts (charisma) to every believer (1 Corinthians 12:4-11). Seventeen gifts are listed in Romans 12:3-8, 1 Corinthians 12:4-10, and Ephesians 4:11, all of them intended by the Holy Spirit to minister to the church and enhance its unity (Romans 12:3; 1 Corinthians 12:12; Ephesians 4:12). Three reasons are cited for these gifts.
The Perfecting of the Saints
This “perfecting” describes a process of making something useful or suitable that is not yet adequate. James and John mended their nets (Matthew 4:21). Paul prayed that he might supply that which was lacking (1 Thessalonians 3:10). The gifts of the Holy Spirit mend that which is lacking in the saints. The
Work of the Ministry
This is a joint effort of service (2 Corinthians 6:1) that recognizes the public visibility of that service (2 Corinthians 4:1-2) and steadfastly displays those gifts so that the “ministry be not blamed” (2 Corinthians 6:3).
The Edifying of the Body of Christ
The building process focuses the use of the gifts on the enrichment and betterment of the local assembly of believers (1 Corinthians 14:5, 12, 26). The goal is to bring all saints to a state of doctrinal unity (the faith) so that our maturity can be compared to the fullness of Christ (Ephesians 4:13). Eliminating susceptibility to “every wind of doctrine,” growing into Him in all things, and building the “body fitly joined together . . . according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love” (Ephesians 4:14-16). HMM III
The Power to Edify
“Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction.” (2 Corinthians 13:10)
The older English word “edification” is used to render the Greek oikodomos that pictures the building of a house. We still use the word edifice to describe a structure of some importance. Paul specifically said he had the power to edify in the above text and later called himself a “wise masterbuilder,” an architekton, who laid the foundation we would build on (1 Corinthians 3:10).
When Jesus used oikodomos to depict those who build their house on a rock (His Word) or the sand (ideas of men), He was painting a picture of how we should edify each other (Luke 6:48-49). Leadership gifts are to be used to perfect the saints in the work of ministry (Ephesians 4:11-12), using the living stones that will build the “spiritual house” (1 Peter 2:5).
And like any good builder, the Christian carpenter has tools of the trade to assist the process. There are “things which make for peace” that must be employed (Romans 14:19). Most certainly love is a major tool (1 Corinthians 8:1), along with good communication that does not corrupt the building work (Ephesians 4:29).
Since “all things” are to be done so that the church is edified (1 Corinthians 14:26), it surely follows that “fables and endless genealogies, which minister questions” are not helpful (1 Timothy 1:4). Effective communication demands that those we speak to understand what is said, therefore a mysterious tongue does not publicly edify like prophecy does (1 Corinthians 14:2-4).
An edified church walks “in the fear of the Lord, and in the comfort of the Holy Ghost” (Acts 9:31). HMM III
“Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction.” (2 Corinthians 13:10)
The older English word “edification” is used to render the Greek oikodomos that pictures the building of a house. We still use the word edifice to describe a structure of some importance. Paul specifically said he had the power to edify in the above text and later called himself a “wise masterbuilder,” an architekton, who laid the foundation we would build on (1 Corinthians 3:10).
When Jesus used oikodomos to depict those who build their house on a rock (His Word) or the sand (ideas of men), He was painting a picture of how we should edify each other (Luke 6:48-49). Leadership gifts are to be used to perfect the saints in the work of ministry (Ephesians 4:11-12), using the living stones that will build the “spiritual house” (1 Peter 2:5).
And like any good builder, the Christian carpenter has tools of the trade to assist the process. There are “things which make for peace” that must be employed (Romans 14:19). Most certainly love is a major tool (1 Corinthians 8:1), along with good communication that does not corrupt the building work (Ephesians 4:29).
Since “all things” are to be done so that the church is edified (1 Corinthians 14:26), it surely follows that “fables and endless genealogies, which minister questions” are not helpful (1 Timothy 1:4). Effective communication demands that those we speak to understand what is said, therefore a mysterious tongue does not publicly edify like prophecy does (1 Corinthians 14:2-4).
An edified church walks “in the fear of the Lord, and in the comfort of the Holy Ghost” (Acts 9:31). HMM III
The Power of Spiritual Control
“Wherefore be ye not unwise, but understanding what the will of the Lord is. And be not drunk with wine, wherein is excess; but be filled with the Spirit.” (Ephesians 5:17-18)
Two factors need to be identified with these verses. First, the preceding context confines the primary application to behavior, just as the following context relates the behavior to the fellowship of believers. Secondly, the imagery stresses control of that behavior by the Holy Spirit, contrasting drunken behavior with filled behavior.
The filling is not synonymous with the baptism of the Holy Spirit (1 Corinthians 12:12-14) since all twice-born are so baptized but not all are filled. Nor is it equal with or subsequent to speaking in tongues since some specifically identified as being filled with the Holy Spirit (John the Baptist, Elizabeth, Jesus) never spoke in tongues. Some individuals (Paul, Peter, Stephen) were filled on different occasions. Apparently, the filling produces a temporary effect like alcohol does. The effect of the filling of the Holy Spirit enhances or encourages a God-like behavior in contrast to the Satan-like behavior stimulated by alcohol.
Some passages equate power with this filling (Acts 1:8; Romans 15:13; 1 Thessalonians 1:5), and others equate it to wisdom (Colossians 1:9-11; Philippians 1:9-11; Colossians 3:15-17). However, the immediate context lists four evidences of the Holy Spirit’s control: songs of praise together, personal singing and private melody to God in our hearts, thanksgiving, and voluntary submission to one another in the Lord (Ephesians 5:19-21). Since the Holy Spirit distributes gifts to the saints (Ephesians 4:7-11) for the purpose of building the body of Christ (Ephesians 4:12-16), it stands to reason that the Holy Spirit’s control would be designed to enhance and stimulate the ministry of believers to each other and their personal joy and awareness of the goodness of God. HMM III
“Wherefore be ye not unwise, but understanding what the will of the Lord is. And be not drunk with wine, wherein is excess; but be filled with the Spirit.” (Ephesians 5:17-18)
Two factors need to be identified with these verses. First, the preceding context confines the primary application to behavior, just as the following context relates the behavior to the fellowship of believers. Secondly, the imagery stresses control of that behavior by the Holy Spirit, contrasting drunken behavior with filled behavior.
The filling is not synonymous with the baptism of the Holy Spirit (1 Corinthians 12:12-14) since all twice-born are so baptized but not all are filled. Nor is it equal with or subsequent to speaking in tongues since some specifically identified as being filled with the Holy Spirit (John the Baptist, Elizabeth, Jesus) never spoke in tongues. Some individuals (Paul, Peter, Stephen) were filled on different occasions. Apparently, the filling produces a temporary effect like alcohol does. The effect of the filling of the Holy Spirit enhances or encourages a God-like behavior in contrast to the Satan-like behavior stimulated by alcohol.
Some passages equate power with this filling (Acts 1:8; Romans 15:13; 1 Thessalonians 1:5), and others equate it to wisdom (Colossians 1:9-11; Philippians 1:9-11; Colossians 3:15-17). However, the immediate context lists four evidences of the Holy Spirit’s control: songs of praise together, personal singing and private melody to God in our hearts, thanksgiving, and voluntary submission to one another in the Lord (Ephesians 5:19-21). Since the Holy Spirit distributes gifts to the saints (Ephesians 4:7-11) for the purpose of building the body of Christ (Ephesians 4:12-16), it stands to reason that the Holy Spirit’s control would be designed to enhance and stimulate the ministry of believers to each other and their personal joy and awareness of the goodness of God. HMM III
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