The Reformed Baptist Movement has given rise to a new form of church leadership not practiced by Baptist churches prior to the 1950′s. The majority of modern books and articles almost invariably assert that each church should be overseen by a plurality of elders. While many churches have conformed to the new trend, others staunchly cling to their traditional practice of having a single pastor assisted by a group of deacons. It is unwise to follow a trend, or support a tradition, without knowing the Scriptural, historic and practical reasons undergirding the practice.

This forty-second study explores the term ‘elder’ mentioned in James 5:14. Once again, the title is not linked with the terms ‘bishop’ or ‘pastor’. This leads to the conclusion that these elders are the same persons of the same church mentioned in Acts 11:30; 15:2-16:4; 21:18—the unofficial leaders, or household heads.

It is declared in Deuteronomy 32:4—”[God] is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he.” If God is the rock, then He cannot be moved; if His work is perfect, then nothing can be added to it or taken from it; if all His ways are judgment, then He has fully weighed the options and chosen the best course of action; if He is a God of truth and without iniquity, then He is just and right in all that He brings to pass. In short, the prayers of God’s people cannot move Him to change His eternal decree. What then, is the value of private and corporate prayer, if the child of God cannot persuade God to change His will? This study explores that very question.

There is nothing quite so hurtful than the broken promises of a trusted friend. It is a betrayal that is not easily forgotten and it leaves a wound that is not quickly healed. Broken promises have been the cause of whole nations going to war; they have been the cause of best friends turning into worst enemies. This study examines how a Christian is able to prevent the sobs of a broken heart and promote the songs of a cheerful life.

This section of James’ Epistle pivots on the subject of a professor’s inconsistency: First, the inconsistency of communication-evidenced by his false teaching and judgment; Second, the inconsistency of communion-evidenced by his friendship with the world, rather than God. This study explores the evidence for a professor’s faith-setting forth the challenge that not all professors are Christ’s people.

Exactly what is the relationship a Christian sustains to the law of God? Does James contradict the doctrine of Justification by Faith? What is the difference between Regeneration and Reformation? Why does James deal with the subject of Regeneration prior to his explanation on Justification? These questions are explored throughout this study.

This last section of the epistle deals with self-inflicted trials. First, by the deceitfulness of self-made plans and possessions; Second, by the deceitfulness of self-made promises. Nevertheless, the Lord is of tender mercy and secures for His people eternal salvation—their unfaithfulness in no way changes His faithfulness.

The phrase ‘tough love’ was coined in 1968 by Bill Milliken when he wrote a book by that title. It has now become part of our modern vernacular. Tough love is exercised when a parent uses harsh or stern treatment in order to genuinely help his rebellious son or daughter. God the Father often exercises ‘tough love’ when His children err, and this is the subject of the present study.

The Epistle of James has notoriously been a difficult book to analyze. Many have concluded the content has little order or unity. It appears to be a string of unconnected truths—perhaps the general musings of James, jotting down the first things that came to his mind with no real purpose to his letter. Albert Barnes expresses this view well in his Notes on the New Testament: “The plan of the epistle seems to have been to notice such things as the apostle supposed claimed their attention, without particular regard to a logical connexion.”

Now surely, this is a misguided conclusion. Albeit, the structure of the Epistle is not easy to find, yet structure there is. This study unfolds the major movements of the letter, highlighting the perfect harmony of God’s Word through James:

Matthew Henry’s Commentary suggests “[the apostle Paul] here sets before us the order of the causes of our salvation, a golden chain, which cannot be broken.” This study seeks to define and explain the five golden links of sovereign grace and concludes with a three-fold reason on why it binds the hearts of God’s people.

The Reformed Baptist Movement has given rise to a new form of church leadership not practiced by Baptist churches prior to the 1950′s. The majority of modern books and articles almost invariably assert that each church should be overseen by a plurality of elders. While many churches have conformed to the new trend, others staunchly cling to their traditional practice of having a single pastor assisted by a group of deacons. It is unwise to follow a trend, or support a tradition, without knowing the Scriptural, historic and practical reasons undergirding the practice.

This forty-first study explores the persons designated ‘elders’ in the church at Ephesus. The term is mentioned only once in Acts 20:17. As this is the first text which links together the terms ‘elders’ and ‘bishops’, it is one of the most important passages in the New Testament on the subject of elders in the early churches. There are two traditional views that converge onto this text: First, that the titles ‘elders’ and ‘bishops’ are interchangeable and therefore synonymous; Second, that the church in Ephesus had a plurality of bishops. This lecture dismantles the second view wherein it is shown that the church in Ephesus met in private houses and therefore each house gathering would have been overseen by a single bishop.