Enjoying Your Troubles Yet?

James 1:2-3 “Count it all joy.”

This opening statement, “count it all joy,” is curious in its abrupt introduction of a problem. That problem is not stated, but seems to be understood – at least in the minds of the initial readers. What is the “it” that is to be counted as joy? That perhaps is the wrong way to ask the question, but the context and the Greek point to the next phrase / clause as the center of James’ discussion. The Greek words are in this order: “All joy count, brethren of mine, when your fall….” The “it” we should count as joy is that occasion when we fall into trials.

The Greek verb “count” is the key to understanding James’ meaning and emphasis. It is the word ἡγέομαι / hegeomai. According to Strong/Thayer, it is in a family of synonyms in Greek which “denote a belief resting not on one’s inner feelings or sentiments, but on the due consideration of external grounds, the weighing and comparing of facts.”

The central issue that James is addressing is the disparity between the appearance of certain circumstances which cause us pain or misfortune and the spiritual reality of those same circumstances. This appearance is contrary to the underlying reality that we should know and always consider -- that reality is the sovereign goodness of Almighty God.

Essentially, James reminds us first and foremost that we must force our minds away from impulsive, personal, and emotional reactions to events and consider those events a source of joy by firmly resting in the reality of God’s goodness and sovereignty.

Look at this interesting word in verse 2 – “temptation” (KJV), “trial” (NKJV, NASB). This word comes from the metallurgy industry, or that is where it has a clear application. The Greek word is πειρασμός – peirasmos. It is used to describe the testing of something to prove its strength. So it follows that when used to describe personal testing it is to prove ones character, fidelity, faith, and holiness. In this case, James states in verse three that the trial is to prove by testing (Gk. δοκίμιον – dokimion verse 3) the genuineness of one’s faith.

Dr. MacArthur’s comment: “Every trial becomes a test of faith designed to strengthen; if a believer fails the test by wrongly responding, that test becomes a temptation, or a solicitation for evil.”

As we look at the testing, perhaps we should also recognize the intensity of this situation. James uses the Greek word that is a combination of a prefix that means "around" and a verb that means "to fall." The result of this combination is a word that describes to fall among and be surrounded by. James is describing those situations where the trouble seems to surround and engulf us. It's as if we have fallen into some great pit from which there seems no escape.

Here is my thought. These tests are the situations that we all encounter when the problem surrounds us, and our natural response is to feel overwhelmed. Some problems and difficult events pass without great concern and we take them as routine and part of life because our strength of faith is not threatened, but James is speaking of those things that are a true crisis. These are the tests that bring us close to the “breaking point” of our faith. In those cases, true faith produces patience.

Note these words:

“produces” (“worketh” KJV) – Gk. κατεργάζομαι – katergazomai. This is an emphatic word that means to perform or accomplish.

“patience” – Gk. ὑπομονή - hypomonē. Strong translates this word as “steadfastness, constancy, endurance.”

So it follows that one’s tested faith is seen in one’s patience, steadfastness, constancy, and endurance.

Having said all that, what does this kind of close-to-the-breaking-point testing have to do with joy?

I was hoping you would ask…. That is the issue James answers in these and the following verses.

What from this passage applies to me today? Am I headed for a trial of my patience? Am I headed for a personal test of my faith in Thy sovereignty and goodness? O, my Lord, You know I am at heart a coward when it comes to such trials. I do not ask to be spared, for in my heart I know that you work all things for Your glory and good. So, I put my hand to my mouth and say no more.

James - Is This Letter For Me?

James - Is This Letter For Me?

James 1:1b “… to the twelve tribes which are scattered abroad:”

James addresses this epistle to the twelve tribes of the diaspora. One’s first reaction is that this book is addressed primarily to Jews, and in James’ context, it was. As believers in Jesus Christ, however, we who are born Gentiles after the flesh have become by faith sons of faithful Abraham (Rom. 4:16; Gal. 3:7, 14, 29). As such, I am included as an addressee of this epistle.

Having established that I am a child of Abraham by faith, what is the significance of that?

1. I am an heir of God’s promises to Abraham, but not necessarily an heir of God’ promises to Moses or David. I am a child of grace but not a child of the Law. I do not know how far I can or should take that distinction or its logical extensions.
2. My relationship with God is a product of and essentially the same Abraham’s relationship with God. For example, Abraham was called “the friend of God” (James 2:23, Exodus 33:11, 2 Chronicles 20:7). As Jesus’s friend, I share with Abraham that friendship with God in Christ (John 15:14-15).
3. I share access to salvation in the same way Abraham did. I am redeemed not by my natural blood lineage – no one is – but I am redeemed by the saving blood of Jesus Christ. In his day, Abraham saw that redemption as a promise, but I see it as an historical fact – indeed, the most important fact of all human history.
   

Lord, through Thy work and righteousness, I have a place as a son of God by the new birth and by adoption, and You see me as the spiritual seed of Abraham. As I would not shame my natural father’s name, so even more I seek to be an honor and credit to Thy name.

The Servitude of Faith - Part 2

The Servitude of Faith – Part 2

James 1:1a “James, a bondservant of God and of the Lord Jesus Christ….”

Being a bondservant, though foreign to our contemporary context, was a very common social and cultural reality in the First Century. From our egalitarian, Twenty-first Century frame of reference, we see the term only from the slave’s view point of which none of us has any firsthand knowledge. We imagine, however, that it was all bad, abusive, without any freedom or personal respect.

The critical element in the bondservant’s life was not the institution of slavery but the person and character of the slave’s master. True, the slave had only what liberty the master permitted, and the personal life of the slave was what the master provided. The element that made one slave’s life different from another was the individual slave’s master.

With the Lord Jesus Christ as his Master (capital “M”), James made a very clear and descriptive statement of his life and his place in it. Here are some of the points to consider:

• Liberty – Being bound to Christ Jesus, James was set free from sin (Rom. 6:17-18) and from the Law (Rom. 7:6). As with James so also for me, that new liberty both permits and binds me to be obedient to righteousness. I have the liberty to do what I would if I had the ability to make truly wise and good choices.
• Authority – A slave has no authority of himself, but when he acts on the command or behalf of his Master, he has all the authority of his Master at his disposal (Matt. 28:18).
• Respect – A slave as an individual apart from his Master has and deserves no personal respect. His only claim is for the respect of his Master. So the treatment a slave receives from the people of this world is not actually directed toward him personally but is their treatment of the slave’s Master.

My Master and my Lord, if James Your own brother after the flesh and Paul the most noble and brilliant mind of man can without hesitation or reservation call themselves your slaves, where does that place me in the practice and family of faith? Obviously, Your greatest servants are your most self-denying and complete slaves. I confess, O Lord, that I cannot even begin to understand the practical nature of true slavery of faith, but I am willing to learn. I have no worth to offer Thee for any effort You may devote to my training, but I am willing to submit to whatever You deem necessary to wring some drop of usefulness out of me.

The Servitude of Faith

The Servitude of Faith

James 1:1a “James, a bondservant….”

Most of the other New Testament writers at one place or another identify themselves with this word, “bondservant” (δοῦλος – doulos – in the Greek – see Romans 1:1; 2 Peter 1:1; Jude 1:1). In the first century, this word was the common word used to describe involuntary, permanent servitude (see MacArthur’s Study Bible note for Romans 1:1), and this word became the most common title adopted by the leaders in the early church for identifying their relationship to Jesus Christ. For James, this relationship as Jesus’ slave is particularly poignant.
James was related to Jesus in many ways.

• He was Jesus’ natural half-brother as was Jude.
• He was Jesus’ spiritual brother as all believers are.
• He was the adopted son of God again as all believers are.
• He was a true son of Abraham as Zacchaeus and Paul were.
• He was the friend of Jesus as we all are.
• He was a recognized apostle and leader of Christ’s congregation in Jerusalem.

Yet with all these relationship and titles, James chose to be known principally as Jesus’ slave.

How is it we cannot seem to find a place in our theology and orthodoxy for the servitude of faith? As believers, we confess Jesus as Lord – kurios – but it becomes a title without meaning. We soon add restrictions to the level and extent of our service for Him.

I have searched the Internet, and I found nothing that related faith in Jesus Christ with servitude. When the word slavery is used in a Christian sense, it is always linked with physical slavery and abolition, but the term "slavery" is never used to describe the believer’s relationship to Jesus. We spend much ink and effort proclaiming Christian liberty and freedom, but nowhere do we equate our professed submission to the Lordship of Jesus Christ with the reality and humility of being His purchased slave.

This, by the way, is all too autobiographical!

First, where do I start with true “slave-ship” – servitude for You, my Lord? How do I move from occasional service to total service? That leads me to another question – Have I been so long in this “limitedly faithful” group that I cannot step beyond that?