More and more these days, people are talking about troubles and difficulties in their lives, especially with reference to the economy and the uncertainty of the future. We are bombarded from every side with bad news and dire predictions. All this bad news is in addition to the normal problems of difficult and failing family relationships, health issues, and the stresses of contemporary life. Often I hear the complaint, “Why did this happen – especially why did it happen to me? Why this? Why now?”
The Bible’s answer to these questions lies in understanding these few verse in the Epistle of James.
I don’t mean to be simplistic, but the core of the answer to questions about troubles lies here. In these verses – James 1:2-20 – there are two basic Greek words used that are translated in some variation of the words “trial,” “tempt,” or “test.” In their connotation, these words are essentially neutral. One of the Greek words is used to describe a trial or experiment as a test of strength or condition, especially a test of loyalty, fidelity, or virtue. The meaning is also extended to the adversity of such a test. The other word that James uses means, “that by which something is tried or proved, a test.” So both words focus on the testing / trial aspect of the problems we encounter.
All of nature is the province and dominion of our Sovereign God. He rules and determines the course of nature and the events that result. I do not have space or time to elaborate on that truth, but everything else I have to say comes from the understanding that God is sovereign in all the affairs of our lives.
For the believer in Jesus Christ, the problems we face come or arise for one of four reasons or a combination of these four reasons.
1. To reward us for righteousness
What I am talking about here is persecution for righteous living not gaining an earthly reward of material blessings, wealth, and physical happiness! Jesus included this truth in the Sermon on the Mount. Matthew 5:10-12 instructs us that we are blessed when we are persecuted for righteousness’ sake. The disciples understood this and spoke of their joy because they saw persecution as God’s reward for their worthiness (Acts 5:41, 2 Thessalonians 1:5).
2. To direct our service
Sometimes God brings difficult, unpleasant, or painful events into our lives to direct or redirect our course and choices. Paul’s experience at Troas is a classic example (Acts 16:6-10). The Lord often closes opportunities or raises difficulties in order to keep us from a decision we are contemplating and to cause us to do something else as a means of accomplishing His purpose in our lives.
3. To chastise or correct our behavior / the consequence of our choices
The writer of Hebrews specifically stated that believers experience the chastening of the Lord for their misbehavior (Hebrews 12:5-7; see also Proverbs 3:11-12, Numbers 32:23). We should be so sensitive spiritually that when troubles come, we immediately search our hearts to be certain that we have no sin for which the Lord is chastising us. This attitude was the motivation for David’s prayer for God to search his heart to find any wickedness (Psalm 139:23-24).
I would not be so bold as to say that all of our choices which cause problems are therefore sinful choices. In the normal course of living, we all make choices that lead to consequences that turn out bad. So, in this category, we must also include the natural consequences of choices we have made. Many times the troubles in which we find ourselves are the logical result of these bad choices. This can be especially true with our financial decisions and our choices for friendships and relationships.
4. To prove our spiritual endurance
Often the trouble we find ourselves facing seems to come for no particular reason we can see. Some examples of these troubles are natural disasters, or the result of what we call accidents, or even decisions made by someone else over which we have no control. The trial or testing of our faith is the main thrust of the text we are examining in James 1:2-20. As was stated earlier, the words James used for testing or temptation all contain the element of a test to prove our spiritual strength and condition. 1 Corinthians 10:13 states clearly that the Lord already knows our true strength and capacity for the test, and He will not stress us beyond our ability to withstand the situation. The obvious question is, “Who, then, is the proof of the test for?” That question has only one logical answer – my test is for me. The tests I face are to prove to myself my own spiritual endurance (James 1:2-4; see my blog postings for December 22, 2008 and January 1, 2009)
Now, given these four kinds / causes for trials and testing in the believer’s life, I still haven’t answered the question “Why?” In the heart of this discussion in James is verse 5: But if any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him (NASB). Remember this verse lies entirely within the context of trials in verse 2 and temptation in verses 12 and 13. God does not usually answer the question “Why?” He did not directly answer this question for Job and he probably won’t for you or me, but he does promise an answer to the question, “What should I do now?” That is the essence of wisdom – wisdom is “the ability to make right choices.” Each one of these four kinds of testing demands a response from us in both our attitude and in actions.
When we answer the question, “What now?” with faith and obedience to the Word of God, that is the proof our spiritual growth and endurance, and that the outcome of testing that the Lord desires.
If I am going to be deliberately Christian, I will face my trials and troubles with anticipation, with determination to be obedient to God's Word, with humility, and with joy!
Tuesday, February 10, 2009
Wednesday, January 14, 2009
True Faith Puts Trials in Perspective
James 1:2-8
2 My brethren, count it all joy when you fall into various trials, 3 knowing that the testing of your faith produces patience. 4 But let patience have its perfect work, that you may be perfect and complete, lacking nothing. 5 If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him. 6 But let him ask in faith, with no doubting, for he who doubts is like a wave of the sea driven and tossed by the wind. 7 For let not that man suppose that he will receive anything from the Lord; 8 he is a double-minded man, unstable in all his ways.
In these verses, James addresses four important realities for believers whom he calls “My brethren.”
2 My brethren, count it all joy when you fall into various trials, 3 knowing that the testing of your faith produces patience. 4 But let patience have its perfect work, that you may be perfect and complete, lacking nothing. 5 If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him. 6 But let him ask in faith, with no doubting, for he who doubts is like a wave of the sea driven and tossed by the wind. 7 For let not that man suppose that he will receive anything from the Lord; 8 he is a double-minded man, unstable in all his ways.
In these verses, James addresses four important realities for believers whom he calls “My brethren.”
- Trials / testing – situations, conditions and events which though difficult and unpleasant force us to make choices of our own actions in response to the situation. These events also force us to either control our attitude by our own deliberate choice or permit whatever attitude arises from the event to control us. This is a constant battle for control of our emotions and will.
- Patience / endurance – Endurance is the product of trials and the ingredient of the growing Christian’s success in his walk with God. Trials produce evidence of the constancy and endurance of true faith.
- Wisdom – the ability to make right choices. Trials force us to make choices. Wisdom is the ability to make the right choice in difficult circumstances. The way James speaks of wisdom makes it clear that we all need more wisdom.
- Faith – πίστις / pistis – “conviction of the truth” (Thayer). James uses the word twice in these verses. In verse 3, he uses the word with the definite article along with a second person plural possessive pronoun – ὑμῶν τῆς πίστεως – which can be translated in this case “your the faith.” In verse 6, he uses no definite article – ἐν πίστει – which is literally “in faith.” The two usages of the same Greek word are substantially different in their meaning.
- It appears that throughout the New Testament, the word faith is used in two ways. The Greek indicates these two ways in a rather specific manner. I may be making an arbitrary assumption here, but it seems to me that when an author of Scripture uses the definite article before the word pistis / faith as in verse 3, he is describing faith as a body of doctrine, specifically doctrine of Jesus Christ. When the writer does not use the definite article as in verse 6, he is referring to faith as the act of believing in that body of doctrine and more particularly believing in the person of Jesus Christ.
There is a fifth word that begins this whole discussion. That is the word “joy.” Joy – χαρά chara – this word speaks of basic joy or gladness that comes from one’s heart by choice rather than from circumstances. Earlier I penned these words regarding joy. “The central issue that James is addressing is the disparity between the appearance of certain circumstances which cause us pain and we see as misfortune and the spiritual reality those same circumstances. This appearance is contrary to the underlying reality that we should know and always consider, and that reality is the sovereign goodness of Almighty God.”
Joy puts “the faith [belonging to] you” into perspective. If our doctrine teaches that God is sovereign and always righteous, good, and just; then living by that fact places the difficulties which might cause us to doubt our beliefs into the proper perspective. That settled confidence in doctrine – the faith – provides the foundation for endurance in the face of difficult situations.
The result of that trial, then, is confident joy base on our knowledge that God is at work whether we see his immediate purpose or not.
Thursday, January 8, 2009
Caution - Patience at Work
Caution – Patience at Work
James 1:4 “But let patience have its perfect work, that you may be perfect and complete, lacking nothing.”
Let me begin with a look at the grammar of this verse. I have to do that before I can discuss the practical applications.
There seems to me to be a grammatical issue in the Greek that does not come across in most of the English translations. The subject of this sentence is the word “patience.” The verb of the sentence is the Greek word ἔχω – echō, “to have,” and in this usage is a present, active, imperative form of the verb. The use of the word “let” introduces an indication that the reader is the subject of this command, but that is not the way the Greek is written. A literal translation would be, but patience have its perfect work! This the indication of Thayer with this definition of the verb echō; “to have (in itself or as a consequence), comprise, involve: …Jas. i. 4; ii. 17”
The NIV captures this subtlety – “Perseverance must finish its work….”
It is endurance that does the work of God. Given this emphasis of the language, I seem to have no active part in the work endurance does, but God uses the trials so that the endurance He produced can accomplish the work of making me “perfect.” The only impact I can have directly on the process of the trials of faith is negative. I can only get in the way, give up, and cause the endurance God brings to fail to accomplish His purpose in me.
In this sentence, the subject is not the reader (you understood) but patience. Patience / endurance is the energizing force that I am to incorporate into my life in such a way that this endurance accomplishes the work of making me mature and whole in my faith. Along with everyone else I know, I am often tempted to overlook the God’s intentions for the trials of life. I often fail as well to see the accomplishments that God does achieve as I pass through the trials.
That is a life lesson to be learned and relearned and not forgotten.
The word “perfect” is used twice in the English of this verse. It is the Greek word τέλειος – teleios, which means “finished, wanting nothing, complete, mature.” As if to emphasize the complete, lacking nothing aspect of this word teleios, James ends this sentence with the words “complete, lacking nothing.”
The objective God has for the life problems that beset us is that our Christian lives become complete, fully equipped, and no-parts-missing Christians.
James 1:4 “But let patience have its perfect work, that you may be perfect and complete, lacking nothing.”
Let me begin with a look at the grammar of this verse. I have to do that before I can discuss the practical applications.
There seems to me to be a grammatical issue in the Greek that does not come across in most of the English translations. The subject of this sentence is the word “patience.” The verb of the sentence is the Greek word ἔχω – echō, “to have,” and in this usage is a present, active, imperative form of the verb. The use of the word “let” introduces an indication that the reader is the subject of this command, but that is not the way the Greek is written. A literal translation would be, but patience have its perfect work! This the indication of Thayer with this definition of the verb echō; “to have (in itself or as a consequence), comprise, involve: …Jas. i. 4; ii. 17”
The NIV captures this subtlety – “Perseverance must finish its work….”
It is endurance that does the work of God. Given this emphasis of the language, I seem to have no active part in the work endurance does, but God uses the trials so that the endurance He produced can accomplish the work of making me “perfect.” The only impact I can have directly on the process of the trials of faith is negative. I can only get in the way, give up, and cause the endurance God brings to fail to accomplish His purpose in me.
In this sentence, the subject is not the reader (you understood) but patience. Patience / endurance is the energizing force that I am to incorporate into my life in such a way that this endurance accomplishes the work of making me mature and whole in my faith. Along with everyone else I know, I am often tempted to overlook the God’s intentions for the trials of life. I often fail as well to see the accomplishments that God does achieve as I pass through the trials.
That is a life lesson to be learned and relearned and not forgotten.
The word “perfect” is used twice in the English of this verse. It is the Greek word τέλειος – teleios, which means “finished, wanting nothing, complete, mature.” As if to emphasize the complete, lacking nothing aspect of this word teleios, James ends this sentence with the words “complete, lacking nothing.”
The objective God has for the life problems that beset us is that our Christian lives become complete, fully equipped, and no-parts-missing Christians.
Thursday, January 1, 2009
What it means to be a deliberate Christian
2 Peter 1:5-8
But also for this very reason, giving all diligence, add to your faith virtue, to virtue knowledge, to knowledge self-control, to self-control perseverance, to perseverance godliness, to godliness brotherly kindness, and to brotherly kindness love.
For if these things are yours and abound, you will be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ.
These verses describe what it means to be deliberately Christian. Being deliberately Christian is the process of purposely adding seven spiritual qualities to what we believe – adding living reality to the body of doctrine we profess to hold.
In order to understand my emphasis here, I need to begin by explaining the precise meaning of the phrase “your faith.” The word “faith” (πίστις pistis) in its noun form is used in two ways in the Bible. The first way that pistis / faith is used is to refer to a body of doctrine or what one believes. When it is used in this way, it is usually preceded in the Greek by a definite article as in “the faith.” The second way that pistis / faith is used is to describe the act of believing. When this is the meaning the writer desired, no definite article was used, and the word simply stands as “faith.”
That brings me to a problem. The English translations of this verse read simply “add to your faith….” Peter, however, used the definite article in the Greek, but it does not appear in the English translations. The literal translation of the phrase is “add to the faith of you virtue….” Peter used the definite article to specifically indicate that the faith he spoke of was the body of doctrine that the Christian professes. Peter’s focus is on making our doctrine - our theology - come alive.
Capturing Peter’s emphasis on being deliberately Christian is critical, but it is a foreign concept in many of our churches. Many, perhaps even most professing believers today live lives of casual Christianity and fail to make what they claim to believe a life-changing reality. The believer’s the faith as what he professes is ineffective without the constant, diligent, and deliberate addition of the seven aspects of Christian living listed in these verses. That is what I term being a deliberate Christian
OK, now let’s look at each of these seven qualities that make our doctrine real.
But also for this very reason, giving all diligence, add to your faith virtue, to virtue knowledge, to knowledge self-control, to self-control perseverance, to perseverance godliness, to godliness brotherly kindness, and to brotherly kindness love.
For if these things are yours and abound, you will be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ.
These verses describe what it means to be deliberately Christian. Being deliberately Christian is the process of purposely adding seven spiritual qualities to what we believe – adding living reality to the body of doctrine we profess to hold.
In order to understand my emphasis here, I need to begin by explaining the precise meaning of the phrase “your faith.” The word “faith” (πίστις pistis) in its noun form is used in two ways in the Bible. The first way that pistis / faith is used is to refer to a body of doctrine or what one believes. When it is used in this way, it is usually preceded in the Greek by a definite article as in “the faith.” The second way that pistis / faith is used is to describe the act of believing. When this is the meaning the writer desired, no definite article was used, and the word simply stands as “faith.”
That brings me to a problem. The English translations of this verse read simply “add to your faith….” Peter, however, used the definite article in the Greek, but it does not appear in the English translations. The literal translation of the phrase is “add to the faith of you virtue….” Peter used the definite article to specifically indicate that the faith he spoke of was the body of doctrine that the Christian professes. Peter’s focus is on making our doctrine - our theology - come alive.
Capturing Peter’s emphasis on being deliberately Christian is critical, but it is a foreign concept in many of our churches. Many, perhaps even most professing believers today live lives of casual Christianity and fail to make what they claim to believe a life-changing reality. The believer’s the faith as what he professes is ineffective without the constant, diligent, and deliberate addition of the seven aspects of Christian living listed in these verses. That is what I term being a deliberate Christian
OK, now let’s look at each of these seven qualities that make our doctrine real.
- Virtue – (ἀρετή aretē) moral excellence in thought, attitude, and action
The first step in changing our faith into effective Christianity is the diligent and deliberate pursuit of moral excellence. Two things need to be said about moral excellence in this regard.
First, this Christian standard of moral excellence governs every moral, sexual, ethical, and personal decision we make. Moral excellence based on the highest standards of God’s Word must be our diligent pursuit, and it should control every aspect of our public and private lives.
Second, our failure here in the matter of Christian virtue robs us of any effective validity and vitality in the other aspects of a true and growing faith. If we fail in this aspect of our Christian lives, we grieve the Holy Spirit (Ephesians 4:25-32, especially verse 30) so that nothing else we do or say will have any spiritual power, and our testimony before the church and the world will be false.
Without the pursuit of virtue, our faith will have no spiritual life no matter how orthodox of Bible-based it may be. - Knowledge – (γνῶσις gnōsis) understanding, comprehension
In the notes for this verse in his Study Bible, Dr. John MacArthur describes knowledge in the following way:
“This means understanding, correct insight, truth properly comprehended and applied.”
In this particular context, we must seek to understand how the principles of our faith – what we believe – apply to our pursuit of moral excellence. In that way, knowledge added to our faith supports moral excellence. In other words, we must deliberately and diligently seek to understand how our Christian doctrine and theology apply to every aspect of our lives. - Self-control – (ἐγκράτεια egkrateia) mastery of one’s desires and passions
The central element of the concept of self-control or temperance (KJV) is the issue of self-discipline. Paul often illustrated this idea of self-control by referring to athletics. Just as a runner or a boxer keeps his body disciplined to overcome the pain, fatigue, and opposition of athletic competition; so the Christian must discipline his thoughts and emotions to overcome the rigors of his life of faith (1 Corinthians 9:26-27).
Self-discipline for the deliberate Christian is a matter of denying some things and taking for himself and consuming other things. The most straightforward application of this principle is in the kinds of things that occupy our leisure time. To be deliberately Christian, we should seek to replace the idle amusements that occupy much of our time and thought with thoughts and projects that seek to fulfill our Savior’s will and bring Him glory.
Of course, we all need to rest our minds and bodies. That’s not my point. Amusements and recreations have their place, but by their very nature, those same leisure pursuits grow and occupy more and more of our time and attention crowding out the things of God. The function of godly self-discipline is to draw us from the excesses of leisure to the rigors of God’s work. - Perseverance – (ὑπομονή hypomonē) steadfastness, endurance in spite of people and circumstances
In addition to self-control, the deliberate Christian seeks to remain steadfast in the faith he professes. The reality and vitality of the faith we profess is demonstrated in the constancy of our Christian life – especially in our growth and walk with Jesus Christ. Unfortunately, our lives are often influenced and characterized by change rather than steadfastness. The changes in our society, in morality, in ethics, and even in our churches are often beyond our control, but God’s Word and His standards never change.
In our constant search for “new and better,” however, we adopt the idea that change is not only inevitable but it must be good, and we begin to desire change in our service for the Lord. That acceptance of change also influences our expression and practice of devotion to Him and to His Word. This problem of change makes its presence known in the believer’s – in our – readiness to abandon one avenue of pursuit and service in favor of another even in our Christian lives and walk.
This desire and acceptance of “change for change’s sake” spills over into our relationship and responsibility to the Lord, to our Service for Him, and to His people. When circumstances of a relationship change, we change our attitude toward that relationship. The deliberate Christian recognizes the influence of change, and the quality of perseverance or endurance carries him through these changes without wavering from his faith, principles, goals, attitudes, and service.
Paul equated the Christian life to a long-distance race (1 Corinthians 9:24; Philippians 3:14, 2 Timothy 4:7), and the writer of Hebrews used the same illustration (Hebrews 12:1). In this race of the Christian life, we face many obstacles and enemies who seek to divert us from the goal of pleasing Jesus our Savior and accomplishing His will. By deliberately seeking to be steadfast in our faith, we hold steady in our service, growth, and love for the Lord. - Godliness – (εὐσέβεια eusebeia) – reverence, respect, devotion, and piety toward God; deliberately seeking to please God in every thought, word, and deed
Godliness must govern the temperance and perseverance that is required in our responses to the problems and events of our lives. Godliness is not a passive state of mind but an active manager and director of the Christian’s life in all of its aspects.
One item in the definition of godliness – εὐσέβεια – that stands out is embodied in the word “piety.” This word is rarely used in Christian conversation anymore. In fact, the prideful way in which some Christians display and enforce their legalistic and judgmental morality has given the word a negative connotation, but the dictionary definition of the word piety is this: “reverence for God, devout fulfillment of religious obligations.”
At the heart of the Greek word translated “godliness” is the root word σέβω / sebō – which means “to revere, to worship.” Godliness is a state of constant reverence and worship of God.
The additive quality that Peter has in mind is a constant consciousness of God and an unceasing devotion to Him. That devotion manifests itself in constantly seeking to please the Lord in everything all the time. - Brotherly kindness – (φιλαδελφία philadelphia) love as brothers; kindness, love, and loyalty as in a family
The Greek word philadelphia is a compound of two words – philos, friend; and adlephos, brother. Their meaning together is simple and straightforward.
My understanding of this word and concept is somewhat anecdotal. As children, my brother and I were fairly typical in our “brotherly” relationship. As the older brother, I often resented my brother’s intrusions, and he no doubt saw my “advantages” with some resentment. Actually, we fought as brothers. Having grown older, however, we have become true friends, and the competitions and contentions of our childhood are far behind us. Now we are both brother and friends – philadelphos.
That relation ship is characterized by strong personal loyalty, mutual defense and accommodation, a willingness to be inconvenienced for the sake of the other, and a true delight in each others company and conversation. This is what all believers should know and cultivate in the family of the true church. - Love – (ἀγάπη agapē) love as God loves us; unselfish, giving, sacrificial love
This quality of the beliver's life as described by the word, agapē / love, is often misunderstood because it is usually thought of as an emotion. Love can be emotional and naturally stirs emotions, but as it is used in the Bible, true love is not an emotion. None of the other elements in this list are emotions, but they each describe a quality of character and behavior that proceeds from the will. All seven of these qualities including love are choices of the will – or more precisely they are reflected in the choices we make.
In practical terms, love is choosing to do what is best for the one who is loved regardless of the personal cost or consequences of that choice. Love is expressed in selflessness and sacrifice for another’s wellbeing. Love is the truest form of humility.
Monday, December 22, 2008
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.
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.
Thursday, December 18, 2008
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?
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?
- 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.
- 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).
- 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.
Tuesday, December 16, 2008
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:
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.
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