What 5 lessons for ministry did I learn from my time in the tobacco patch? Read more and find out.
You’ve never itched until you’ve cropped “sand lugs” from a worn and wet fiberglass seat on a tobacco harvester. “Sand lug” leaves grow near the bottom of the stalk and are covered with dirt and grime. Pulling these leaves from the stalk and passing them through the conveyor belt to the”panner” causes the sand to work its way into some unseemly spots. Like I said you’ve never itched until you’ve cropped “sand lugs” from a fiberglass seat that needed replacing three seasons ago.
Growing up in the south my summer days were filled with an itching bottom and a red neck. I spent my summer vacation cropping tobacco (it’s pronounced tah-backer in the south). In the mornings, we would unload a barn of cured leaves. We emptied the tobacco into burlap sheets to make it ready for the market. (The aroma of dried tobacco leaves still lingers in my mind.) When the barn was empty, we would head to the fields to fill it up again. Although it was only a few weeks out of the summer, it seemed like a neverending cycle. But I am grateful for the lessons I learned in those fields. Experiences, which prepared me for a life in ministry. Here are five lessons I learned and how they relate to gospel ministry:
A grain of sand in the wrong spot will make you miserable, but keep on cropping because things tend to work themselves out.
In ministry, you will be rubbed the wrong way by things that really don’t matter. You will feel it’s unbearable. However, you can let the little situations prevent you from working for the Lord. Keep cropping. It will work itself out.
When it gets hot, learn to pace yourself.
Temperature affects your production. If you’re facing a season of heated confrontation, remember not to run full speed ahead, or you’ll get burnt. The pressures of ministry will cause even the most seasoned worker to burnout. Slow down and pace yourself.
Enjoy the simple pleasures in life (like an RC Cola and MoonPie).
Nothing was more satisfying than a twelve-ounce soda and a snack at break-time in the fields. You’re not designed to work nonstop. Take time to enjoy the simple pleasures in life.
If you disagree with someone, get it right before the end of the row.
In the tobacco patch, teenage boys (and girls too) would often argue back and forth while on the harvester. Everyone knew if the matter was not resolved by the end row things could escalate into an all-out fight. In ministry, you’re going to have disagreements, but make things right before it gets out of hand.
Always help others gather their crops.
The farming community where I grew up helped each other. I remember times when one crew was finished but went to help another farmer to get his harvest in on time. As a minister, I should never leave my fellow pastor to work alone. Christians should help others.
Again these are only a few correlations between the tobacco patch and ministry. I am sure there are more, but these will do for now. What about you? Did God use a former job or situation to shape you for ministry? I would love to hear your story in the comments below.
What’s so special about the last Wednesday night of the month in a Baptist church? (Well, at least at West Green Baptist.) Read to find out more.
The parking lot is usually full, but in the summer the cars dwindle. Come early, and you will witness covered dishes lugged from vehicles to the social hall. In the colder months, the scent of hamburgers seasoned with a deacon’s special blend of spices drifts through the air. It’s the last Wednesday of the month at a Baptist Church. It’s Family Night.
It may seem like an excuse to eat a meal for some. However, it’s far more than food. It’s about friendships. Gathered around the folding tables people share about their day. Conversations can range from the weather to delicate difficulties a person is facing. Yes, to some it may look like a reason to loosen your belt, eat your fill, and sip sweet tea. But this meeting is far more important than that!
A pastor mingles checking the pulse of the people. He offers a quick joke to a few and a word of comfort to others. Brothers and sisters in Christ laugh and tell stories of bygone days. It’s more than a potluck dinner. This gathering is the sharing of each other’s life. Genuine relationships blossom on Family Night.
How many meals did Christ share with His followers? There are several instances found in the Gospels. Still, scoffers complain that it’s just an “eating meeting” and they miss the blessing. One should never underestimate the power of a Baptist casserole. For the last Wednesday night of the month in a Baptist church is sometimes the most ministry-filled night. It’s Family night.
Preacher or Writer? Is it a trivial distinction? Read more to hear my journey of embracing my calling.
Am I a preacher who writes? Or a writer that preaches? To some, this may be an unnecessary division, but for many, this is a serious question of calling. I know it has been for me. This post will explore this question and give my personal reasoning of why I am a preacher who writes. (Notice, the emphasis on the word personal. Every person has a particular calling they must find and embrace. This post is my take on my unique calling.)
I desired to be a writer long before being called to the public proclamation of God’s Word. It’s hard to believe at one time; I was terrified of public speaking. I recall standing behind a podium at a technical college shaking with fear before an audience of about ten peers. I am confident my fingernails left indentions in the podium. It was the longest five minutes of my life.
I feared public speaking because I fumbled with words (I still do). I could always express myself better through the medium of writing. I am no longer afraid of speaking in front of a crowd, but I still feel like I write better than I talk.
In the third grade, I was nominated to attend the Young Author’s Conference. Although tonsillitis forced me to leave the meeting early, I was able to hear the children’s author, Avi, speak. This experience planted the idea of me becoming an author. (On a side note, I think my wife attended the same conference.)
During High School, I was an awkward fellow. Antisocial and bitter, I spent time writing poetry. It was my therapy. It helped make sense of all the thoughts and emotions in my brain. My mother took noticed and encouraged me to submit my work to a poetry contest. In the end, one of my poems was published in a collection album.
These events, along with others, made me think I would live with paper and pen in a remote cabin. However, God had other plans. God’s ways do not always make sense to us ( see Proverbs 3:5-6).
When I dedicated my life to Christ, on December 16, 2001, I assumed I would begin to write as a Christian writer. I desired to be a novelist (I still do.) As I started surrendering my plans to God’s sovereign rule, I felt the Spirit press me to preach and lay aside my dreams of becoming an author. I was not to write (or not yet). God even lead me to burn a book of poetry I penned before my conversion. I was no longer the person who wrote these pieces. These poems were, in a sense, the old me.
There was a time whenever my eyes closed; I would see the word, PREACH. I knew God was calling me. Kicking and screaming I submitted to God’s prompting. However, I knew God would somehow give me the go-ahead to writing…one day. It wasn’t until pursuing my undergraduate degree that I felt a release to write. I am convinced God led me to lay, my Isaac of writing, down on His altar. I was to write, but solely for his glory. My motive changed from seeing my name on a book cover to glorifying Him.
So why do I feel that I am a preacher who writes instead of a writer who preaches? Again, this may be a trivial distinction to some, but in my case an essential difference. I wish I could find the words to convey how I know that I am to pursue preaching over my writing but I cannot. All I can say is, it’s about obedience for me.
Last week, in my reading of Haddon W. Robinson’s Biblical Preaching, I came across a paragraph that spoke volumes about this topic. He writes,
Paul was a writer. From his pen we have most of the inspired letters of the New Testament, and heading the list of his letters is the one to the Romans. Measured by its impact on history, few documents compare with it. Yet when Paul wrote this letter to the congregation in Rome, he confessed, “I long to see you, that I may impart to you some spiritual gift to strengthen you, that is, that we may be mutually encouraged by each other’s faith, both yours and mine.” (Rom.1 :11-12 RSV). Paul realized that some ministries simply cannot take place apart from face-to-face contact. Even the reading of an inspired letter will not substitute. “I am eager to preach the gospel to you… who are at Rome” (1:15 RSV). A power comes through the preached word that even the written word cannotreplace.1 [Boldened emphasis mine]
I consider myself a preacher-writer because the primary medium for salvation is through the foolishness of preaching (See 1 Corinthians 1:21). Nevertheless, I will preach, and I will write all for the glory of God.
What about you? Do you preach and write too? How do you distinguish the two? Or you may have another calling altogether. I would like to hear your thoughts. Please comment below.
Is the Apostle James guilty of propagating a rogue soteriology of works? Many biblical scholars, especially since Reformation, have wrestled with the content of the epistle he penned to the twelve dispersed tribes centuries ago. Allen Cabaniss writes, “Because of Luther’s flippant remark that it was ‘an epistle of straw’ in comparison with the Pauline correspondence, it has endured a kind of official disdain.” However, is this a fair assessment of how James viewed salvation? In fact, how does the Apostle James view the soteriological experience? By examining key passages in the Epistle of James, one can correctly interpret James’ soteriological view of a dynamic faith, thus revealing the important biblical connection between orthodoxy and orthopraxy.
For the ease of communicating the author’s point to the reader, this work will utilize the metaphors of seed, root, and fruit as it focuses on James 1:17-21; 22-27; 2:14-26. Within these pericopes, one can find the source (or seed) of salvation in James’ theology, the source (or root) of good works in the lives of believers, and argument for the necessity of works (or fruit) as evidence of genuine faith.
The Seed of Salvation is the Word (1:17-21)
First, to build a foundation on which James erects his soteriology he identifies the source of salvation. He writes, “In fulfillment of his own purpose he gave us birth by the word of truth, so that we would become a kind of first fruits of his creatures” (NRSV Jas 1:18). It is apparent in this verse; James sees salvation as a gift from God by the “word”. This “word of truth” is the gospel of Jesus Christ. God sows the seed of salvation in the heart of the individual believer. Alexander Stewart states, “Salvation, at every stage, requires both God’s saving initiative in bringing Christian’s forth by the word of truth (1:18) and their reception of that word (1:21)…” The notion of the reception of the word brings another vital aspect of James’ salvation experience.
Secondly, God initiates salvation by sowing the seed of the word, but humans must respond in repentance. James writes, “Therefore rid yourselves of all sordidness and rank growth of wickedness, and welcome with meekness the implanted word that has the power to save your souls” (NRSV Jas 1:21). The welcoming of the seed of salvation produces repentance or the first works of salvation. Alexander states, “The holistic human response envisioned by James primarily indicates persevering, wholehearted obedience and devotion to God.” It is the “implanted word” or the gospel message, which the individual obtains the power to experience dynamic salvation. For James, it is the liberating seed, which when allowed to take root produces the works of salvation. This brings up the admonition James puts forth to his audience, “But be doers of the word…” (NRSV Jas 1:22), which will be the topic of the next section.
The Root of Good Works is Salvation (1:22-27)
First, once upon receiving the “implanted word”, the individual must continue to interact with it. James writes, “But those who look into the perfect law, the law of liberty, and persevere, being not hearers who forget but doers who act – they will be blessed in their doing” (NRSV Jas 1:25). Is James teaching a legalistic salvation? No. Howell Haydn explains,
He who calls himself the “slave” of Jesus Christ (Jas 1:1) must have accepted his ideals; James’ conception of the meaning of his Master’s life and teaching. Therefore, the law in the heartfelt obedience to which James finds the noblest ideal of Christian living was the moral law as Jesus deepened it. …The emphasis therein is not upon the letter of the law, but upon its spirit; to obey its mandates is not only to refrain from the sinful act forbidden, but also and especially to master the evil passion of the soul from which the act proceeds. 
Thus, the “perfect law of liberty” is not the ceremonial Jewish commands of the Old Testament, but rather the gospel message of love. For James, salvation is only complete and fully experienced when one receives and follows the commands of Christ.
However, James is not advocating a list of rules to follow in order to enter salvation. He is arguing that the actions viewed in a believer’s walk is a result of having received the word and allowing is to take root. John MacArthur explains, “James is not merely challenging his readers to do the Word: he is telling them that real Christians are doers of the Word. That describes the basic disposition of those who believe unto salvation.” James continues by illustrating the actions of one with a pure religion by bridling their tongues, caring for orphans and widows, and displaying a personal piety. Witnessing how the reception of the seed of the word is the source of all good works in the believer’s life it is time to look closer at the fruit, which proceeds from this root.
The Fruit of Salvation is Works (2:14-26)
First, how does James recognize genuine faith? In other words, what is the fruit of salvation? James clarifies the importance of works as the evidence of a person’s salvation experience. He begins by stating, “What good is it, my brothers and sisters, if you say you have faith but do not have works? Can faith save you?” (NRSV Jas 2:24). Although, many have argued James is negating salvation by faith, this could not be further from the truth. James is refuting a workless faith. Many have used the term “mental assessment” to describe the faith James disputing.
For clarification, the NASB translates this verse as stating, “What use is it, my brethren if someone says he has faith but he has not works? Can that faith save him?” (NASB Jas 2:14). The contributors of the New Bible Commentary: Revised edition write, “The claim to faith is unsupported by evidence of its reality, for there is no discernable evidence…” The Apostle views salvation as a dynamic experience, which manifest itself through good works. If these acts are non-existence, the person does not possess true saving faith. After illustrating the absurdity of this false faith claim, he states, “So faith by itself, if it has no works, is dead” (NRSV Jas 2:17). Warren Wiersbe writes, “People with dead faith substitute words for deeds. They know the correct vocabulary …but their walk does not measure up to their talk.” Simply put James teaches works will accompany genuine saving faith.
Secondly, James further illustrates the importance of an active faith by introducing an objection to his claim for faith and works. He writes, “But someone will say, ‘You have faith and I have works.’ Show me your faith apart from your works, and I by my works will show you my faith” (NRSV Jas 1:18). Jane Heath in her work, The Righteous Gentile Interjects, give two plausible interpretations of this interlocutor. They are as follows: 1) the interlocutor has heard James’ challenge to the person who claims faith but has no works, and challenging James as to whether he really has faith. James replies by appeal to his works. 2) The ‘someone’ attributes faith to one person, works to another, and it is precisely in thus dividing them James finds fault in him. Either assumption reveals the importance in the soteriological framework of James the interconnectedness of both faith and works.
Furthermore, James refutes the notion of just receiving orthodox teaching without actions. He writes, “You believe that God is one; you do well. Even the demons believe – and shudder” (NRSV Jas 1:19). Faith is more than proper knowledge. MacArthur states, “There is a faith that may be commended as orthodox and yet have no more saving value than the faith of demons.” James advocates true faith will move one from orthodoxy to orthopraxy. C. Ryan Jenkins states, “James…was contrasting a dead faith (which is only intellectual assent) with a living faith that produces works and subsequently vindicates that profession.” He illustrates his point by alluding to the actions of the Old Testament characters of Abraham and Rahab.
This dynamic faith, which progresses beyond orthodoxy to orthopraxy, spans the breadth of the entire epistle. For example, a true believer will avoid the sins of partiality, sins of the tongue, the misuses of riches, personal piety, and the caring for orphans and widows. This is only to name a few areas James’ soteriology overlaps with personal actions in the epistle. However, how does this epistle compare to the canon of the New Testament?
Relation to the New Testament
First, since much ink has been spilled over the relation between the James and Paul’s view of salvation, it is only logical to begin at this point. Although, some would contend there is a discrepancy between the two biblical authors, this is only a misconception. Both authors are looking at the same coin, but from opposite points of view. Ritchie Smith writes,
The decisive fact is that James and Paul regard faith and works – true faith and good works – are inseparable, though Paul emphasizes the one and James the other. Paul affirms that works without faith are dead; James affirms that faith without works is dead. Paul discovers no value in works except as the fruit of faith; James discovers no value in faith except as the root of works. 
This is no contradiction between these two authors when it comes to salvation only different vantage points. Paul writes, “For we are what he has made us, created in Christ Jesus for good works” (NRSV Eph 2:10). It is apparent Paul too; realized the seed of the word and once this seed takes root it produces good works.
Secondly, many fail to see the correlation the Epistle of James has with the Gospel of Matthew. Matthias Konradt states, “Despite the affinity between the texts, their fates have been extremely different: whereas the Sermon on the Mount always belonged to the basic texts of Christianity, the epistle of James was marginalized for the most part.” So, what is the affinity Konradt mentions? Massey Shepherd explains,
So much attention has been given to this passage in James in relation to the Pauline doctrine of justification, that it is commonly overlooked how exactly James’s doctrine fits the teaching of Matthew. Not only do the Q sayings of Matt. 7:21 and 7:26, already treated in the discourse on hearing and doing, apply here, but there is a fundamental similarity in the teaching of James with the peculiarity Matthaen parable of the Two Sons (Matt. 21:28), not to speak once more of the “works of mercy” suggested by the judgment scene of Matt. 25:31.”
When one correctly understands the argument that James is putting forth it is easy to see he is not a heretic propagating a rogue gospel of works. He is one voice, although often misunderstood, in the cacophony of New Testament writers.
In conclusion, James is not submitting to a salvation of works, but rather a salvation unto works. In his soteriological view, God gives the new birth by the seed of the word of truth (1:18). Once this word is received or allowed to take root in the believer, it is the source of good works. The fruit of salvation is discernable works, which has direct relations to the “implanted word” (1:21). After examining key texts, true salvation leads to a dynamic faith, which bridges orthodoxy and orthopraxy.
LISTEN TO THIS SUBJECT AS PRESENTED AT WEST GREEN BAPTIST CHURCH
 Allen Cabaniss, “Epistle of Saint James,” Journal Of Bible And Religion 22, no. 1 (January 1954): 27-29. ATLA Religion Database with ATLASerials, EBSCOhost (accessed April 11, 2016), 27.
 Alexander Stewart, “James, soteriology, and synergism,” Tyndale Bulletin 61, no. 2 (2010 2010): 293-310, ATLA Religion Database with ATLASerials, EBSCOhost (accessed April 4, 2016), 303.
 Alexander Stewart, “James, soteriology, and synergism”, 294.
 John MacArthur, “Faith according to the apostle James,” Journal Of The Evangelical Theological Society 33, no. 1 (March 1990): 13-34, ATLA Religion Database with ATLASerials, EBSCOhost (accessed April 4, 2016), 17.
 Donald Guthrie et al, New Bible Commentary: Revised (Grand Rapids, MI: Inter – Varsity Press, 1967), 1228.
 Warren Wiersbe, The Wiersbe Bible Commentary (Colorado Springs, CO: David C. Cook, 2003), 864.
 Jane Heath, “The Righteous Gentile Inteijects (James 2:18-19 and Romans 2:14-15),” Novum Testamentum 55, no. 3 (July 2013): 272-295, Academic Search Complete, EBSCOhost (accessed April 4, 2016),275.
 John MacArthur, Faith According to the Apostle James, 17.
 C Ryan Jenkins, “Faith and works in Paul and James,” Bibliotheca Sacra 159, no. 633 (January 2002): 62-78. ATLA Religion Database with ATLASerials, EBSCOhost (accessed April 4, 2016),66.
 Smith, J. Ritchie. 1899. “The Gospel in the Epistle of James”. Journal of Biblical Literature 18 (1/2). Society of Biblical Literature: 144–55. doi:10.2307/3268971.
 Matthias Konradt, Review of A Spirituality of Perfection. Faith in Action in the Letter of James; Has God Not Chosen the Poor? the Social Setting of the Epistle of James; Logos and Law in the Letter of James: The Law of Nature, the Law of Moses, and the Law of Freedom, Journal of Biblical Literature 122 (1). Society of Biblical Literature: 182–89. doi:10.2307/3268102, 184.
 Massey H. Shepherd, “The Epistle of James and the Gospel of Matthew”, Journal of Biblical Literature 75 (1). Society of Biblical Literature: 40–51. doi:10.2307/3261520, 45.
Cabaniss, Allen. “Epistle of Saint James.” Journal Of Bible And Religion 22, no. 1 (January 1954): 27-29. ATLA Religion Database with ATLASerials, EBSCOhost (accessed April 11, 2016).
Guthrie, Donald et al. New Bible Commentary: Revised. Grand Rapids, MI: Inter – Varsity Press, 1967.
Heath, Jane. “The Righteous Gentile Inteijects (James 2:18-19 and Romans 2:14-15).” Novum Testamentum 55, no. 3 (July 2013): 272-295. Academic Search Complete, EBSCOhost (accessed April 4, 2016).
Jenkins, C Ryan. “Faith and works in Paul and James.” Bibliotheca Sacra 159, no. 633 (January 2002): 62-78. ATLA Religion Database with ATLASerials, EBSCOhost (accessed April 4, 2016).
Konradt, Matthias. 2003. Review of A Spirituality of Perfection. Faith in Action in the Letter of James; Has God Not Chosen the Poor? the Social Setting of the Epistle of James; Logos and Law in the Letter of James: The Law of Nature, the Law of Moses, and the Law of Freedom. Journal of Biblical Literature 122 (1). Society of Biblical Literature: 182–89. doi:10.2307/3268102.
MacArthur, John. “Faith according to the apostle James.” Journal Of The Evangelical Theological Society 33, no. 1 (March 1990): 13-34. ATLA Religion Database with ATLASerials, EBSCOhost (accessed April 4, 2016).
Shepherd, Massey H.. 1956. “The Epistle of James and the Gospel of Matthew”. Journal of Biblical Literature 75 (1). Society of Biblical Literature: 40–51. doi:10.2307/3261520.
Stewart, Alexander. “James, soteriology, and synergism.” Tyndale Bulletin 61, no. 2 (2010 2010): 293-310. ATLA Religion Database with ATLASerials, EBSCOhost (accessed April 4, 2016).
Wiersbe, Warren. The Wiersbe Bible Commentary .Colorado Springs, CO: David C. Cook, 2003.