Month: June 2016 (Page 2 of 3)

I woke up in a strange land.  A dangerous, decaying city where dark eyes stared threats wherever I turned.  I knew no one.  Nor the language.  Nor where to go.  On a narrow street a dark giant approached.  I cowered.  But, in my own tongue, he offered to get me home.  “You can trust me.  Just do what I tell you.”  This is the nature of James’ faith.  Faith that follows the one trusted.  Faith that transcends words and evidenced in action.

What good is it, my brothers, if a man claims to have faith but has no works? Can such faith save him? (James 2:14).

Well,  can’t it save him, Paul?  ” . . . a person is not justified by works of the law, but by faith in Jesus Christ” (Galatians 2:16).    Confronted with a classic contradiction.  James asks rhetorically  No good comes from faith without works.  No more than . . .

If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that?” (James 2:15,16).

Another rhetorical.  Words won’t warm chilled bones or fill empty stomachs.

So also faith by itself, if it does not have works, is dead (James 2:17).

“Dead” faith.  Opposite of “alive.”  Opposite of “useful, effective.”  Faith that can’t save, not the naked nor the hungry nor the sinner.  Useless because it’s lifeless.

Proper to pause here.  Typically, we read this passage in theological terms only.  We feel pressed to answer: How shall we solve the doctrinal conundrum between Paul and James?  Not an unworthy question, to be sure.  James, though, is writing as a concerned pastor.  He’s anxious that his dispersed Jewish Christians may not be acting consistently with their profession of faith in Christ.

This is where James speaks to us.  Faith-professions have become “easy-believism.”   Occasionally observing unseemly behavior, a friend remarks,  “And she’s a Christian?”  To borrow a term from German pastor Dietrich Bonhoeffer, faith that doesn’t show itself in action is cheap, just as grace that doesn’t “work.”

“Cheap grace is the preaching of forgiveness without requiring repentance, baptism without church discipline, Communion without confession, absolution without personal confession. Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate” (Bonhoeffer).

But someone will say, “You have faith; I have deeds.” Show me your faith without deeds, and I will show you my faith by what I do.  You believe that there is one God. Good! Even the demons believe that– and shudder (James 2:18,19).

“Someone” seems to have gotten his challenge backward.  I’d expect him to say, “You have deed; I have faith.”  Confusing.  But Jame’s argument is clear enough—and hits with a harsh, blunt blow.  Intellectual faith (faith that believes that there is one God but lacks deeds) remains invisible  and is, in fact, demon-like.  ‘Nuff said.

You foolish man, do you want evidence that faith without deeds is useless?  Was not our ancestor Abraham considered righteous for what he did when he offered his son Isaac on the altar?  You see that his faith and his actions were working together, and his faith was made complete by what he did.  And the scripture was fulfilled that says, “Abraham believed God, and it was credited to him as righteousness,” and he was called God’s friend.  You see that a person is justified by what he does and not by faith alone.  In the same way, was not even Rahab the prostitute considered righteous for what she did when she gave lodging to the spies and sent them off in a different direction? (James 2:20-25).

James (rather un-pastor-like) calls this “someone” man “foolish” (Greek, kenos—literally “empty-headed.”)  Which reminds me of the old line:  “Be careful you’re not so open-minded that your brains fall out!”  In this case, it’s empty-headed to make faith whatever you want it to be.

To underscore his argument, James offers two key examples of faith from the Jewish Scriptures.

Abraham, the patriarch.  He was “considered righteous for what he did.”  Provocative, James.  A bit edgy given Genesis 15:6—“And [Abraham] believed the LORD, and he counted it to him as righteousness.”  God counted Abraham’s belief in the promise as righteous.  But James considers Abraham’s action that followed his faith. . . his faith was working together with his works.”  Not faith or works.  Not faith plus works.  Faith expressed by works.  Faith working together with his works (the zenith being obediently offering his only son Isaac on an altar).

A more mundane illustration I’ve used a thousand times.  “I believe  this chair will hold me.  It’s only living, useful faith when I sit down.”  (I sit.  Thankfully, chair held.)  Faith then is “made complete” (Greek, teleioo—brought to consummation, perfected) by what we do.  Faith without commensurate action is not firing on all cylinders.  John Calvin:  “Faith alone justifies, but the faith which justifies is not alone.”

Rahab, the prostitute.  Far less esteemed a person than Abraham, but the same family of faith.  Rahab believed the spies—and acted accordingly. 

Now a bit gross, a corpse example . . .

As the body without the spirit is dead, so faith without deeds is dead (James 2:26).

No spirit in the body, the body’s dead.  No deeds in the faith-profession, faith’s dead.

* * * * *

What prompted James to launch into “faith without works is dead”?  One can only theorize.  But context brings us back to his rebuke against the sin of partiality (2:1-13).   He means for his Jewish-Christian readers to fulfill “the royal law” and ” . . . love your neighbor as yourself” (2:8),   Such love, irrespective of persons, is sorely needed among these dispersed-among-the-nations Christians.  They must not only profess faith in King Jesus, they must not only maintain ceremonial aspects of the faith, they must work their faith in neighbor-love.  It won’t merit them anything.  But it will prove in which master they truly believe.

It’s a strange land where we live.  Getting stranger by the day.  Someone has offered to take us home.  We must trust him.  And, trusting, do what he says.

Back in the mid-1970’s we planted a church in a prosperous northern New Jersey community.  Businessmen and women daily commuted to New York City and back.  And I fantasized:  “Maybe some honcho high on a corporation hierarchy will join our little church!  Think of the prestige!  The tithes!”  Well, we gathered in wonderful people, but no Exxon-Mobil executive.  Fine with James . . .

My brothers, as believers in our glorious Lord Jesus Christ, don’t show favoritism (James 2:1).

James cares about his readers (“My brothers”)—Jewish Christians dispersed among the nations because of faith in the Lord Jesus Messiah, cut off from their homeland, struggling to survive.  And, therefore, most susceptible to fawn over the rich and ignore the poor.  “Don’t!”  Glory is not in possessions but the Lord.

Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in shabby clothes also comes in.  If you show special attention to the man wearing fine clothes and say, “Here’s a good seat for you,” but say to the poor man, “You stand there” or “Sit on the floor by my feet,” have you not discriminated among yourselves and become judges with evil thoughts? (James 2:2-4).

“Suppose” doesn’t imply make-believe.  James’ anecdote is true.  And why should it not be?   Can’t we find the same partiality in ourselves?  Had my Exxon-Mobil executive shown up, I would have tripped over myself making him welcome and comfortable, barely noticing the bad-smelling homeless man who came by bike.

The probing question:  ” . . . have you not discriminated among yourselves and become judges with evil thoughts?” 

“Discriminated” implies evaluating the difference between things.  In this case, on the basis of outward appearance.  It leads to judging the finely-dressed to be worth more and the shabbily-dressed less.  Pastor Kim Riddlebarger’s comment reminds us how abhorrent their attitude:  “This is especially heinous at a time when such people (the poor Jewish Christians) are suffering, not because they somehow angered God who is now punishing them, but because they have come to believe that Jesus is the Lord of glory and now they are being persecuted because of their profession of faith in Christ” (http://kimriddlebarger.squarespace.com/sermons-on-the-book-of-james-p/).

Listen, my dear brothers: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised those who love him?  But you have insulted the poor. Is it not the rich who are exploiting you? Are they not the ones who are dragging you into court?  Are they not the ones who are slandering the noble name of him to whom you belong?  (James 2:5-7).

In 1978 Donald Kraybill authored, The Upside-Down Kingdom.  So God’s reign is.  The world celebrates the wealthy.  When’s the last time a magazine published “The 100 Poorest People in the World”?  But God has chosen “those who are poor in the eyes of the world” to be rich in more than money–“faith.”  (A treasure given by grace and worth more than the Powerball Lottery prize.)   Ah, that poor beggar, rich?  Yes, now rich in faith with his name written as heir to “the kingdom [God] has promised those who love him.”

But, see what you’ve done, James urges.  By pushing aside the poor, you’ve opposed God.  You’ve actively treated the poor with contempt.  At the same time you’ve honored those who exploit you and drag you into court and slander the name of Christ your Lord.

(By the way, James doesn’t hint that the rich are all evil and the poor all holy.  He writes in general terms, which history shows accurate.  More often than not the wealthy enjoy their “heaven on earth”, while the poor stand more open to the Gospel.)

It occurs to me this rich man/poor man discrimination probably isn’t a Top Ten Problem in Today’s Church.  (Or maybe my church world is too small.)  Bigger than rich-poor discrimination is straight-gay discrimination.  As I see it, if we suspect a church visitor is gay, sirens flash.  We feel a sudden pressure to run to the rest room.  We “discriminate”  (evaluate their difference)— and decide that difference is a gulf too dangerous or unpleasant to span.  We certainly don’t treat them like an  Exxon-Mobil executive.  I know this isn’t a simple issue.  More needs addressing that I can say here.  Sure, God calls homosexual practice sinful.  He does the same with adultery.   But, since God loves the world, shouldn’t we?  Since we belong to the king who loved prostitutes, shouldn’t we obey our king’s royal law and love the gay?

If you really keep the royal law found in Scripture, “Love your neighbor as yourself,” you are doing right.  But if you show favoritism, you sin and are convicted by the law as lawbreakers.  For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it.  For he who said, “Do not commit adultery,” also said, “Do not murder.” If you do not commit adultery but do commit murder, you have become a lawbreaker (James 2:8-11).

The “royal law” is “the law belonging to the king.”  “Love your neighbor as yourself.”  No need for James to identify “your neighbor.”  It’s both rich man and poor, straight and gay.  In God’s eyes, neither holds an advantage.   Break this “royal law” of the King and you incur guilt.

Therefore, James prods the people  . . .

Speak and act as those who are going to be judged by the law that gives freedom, because judgment without mercy will be shown to anyone who has not been merciful. Mercy triumphs over judgment!  (2:12,13).

” . . . the law that gives freedom” is God’s Old Testament Law as fulfilled in Christ, marked by mercy and summarized in “love your neighbor as yourself”.   That’s the law, says James, by which you will be judged.  But remember this and tremble:  ” . . . judgment without mercy will be shown to anyone who has not been merciful.”  But rejoice:  for the merciful man, “Mercy triumphs over judgment.”

The lesson is written in red:  Don’t evaluate people by the world’s standards.  Mercifully love, especially the one you presume doesn’t deserve it.

* * * * *

“O God with whom there is no partiality, may I mark off a ‘discrimination-free zone’ wherever I am.  Help me remember I’d be rejected except for your mercy in Christ.  May I show mercy to those I’m apt to condemn.  And, thereby, may they come to know your mercy.  If I’m to err, may it be, not on the  judgment-side, but the mercy-side.   Empower me to live by the love-law of my King.  In his name I pray.  Amen.                                            

I listen to God’s word like a couch potato.  (Do potatoes listen?)   Well, I don’t always listen that way.  But too often I listen without a mind to do it.  Which is what James warns against . . .

 Do not merely listen to the word, and so deceive yourselves. Do what it says .  [For] Anyone who listens to the word but does not do what it says is like a man who looks at his face in a mirror and, after looking at himself, goes away and immediately forgets what he looks like (James 1:22-24). 

Hard words.  Especially given the occasion.  James’ Jewish Christian readers have been dispersed among the nations.  Some driven from their homes by persecutors.  Some living in foreign lands.  Many, I think, simply seeking  solitude in their homes repeating life-saving Gospel to themselves.  But, James warns,  hearing alone is self-deceptive.  “Do what it says.”  (The Greek verb tense implies “Keep giving yourself to do what it says.”)  An ongoing way of life, not merely an occasional obedience.

If we listen without doing the word our pastor preaches, we deceive ourselves.  Why is listening-without-doing self-deceptive?  James explains it’s like a quick look in the mirror, then forgetting what you look like.  I’m always far more handsome in my mind than in my mirror.   In the same way, James explains, if we don’t do the word we hear, we presume we’ve got it.

For example:  “Count it all joy, my brothers, when you meet trials of many kinds . . . ” (1:2).  If I hear my pastor preach it, but don’t “chew” it over in my mind and start practicing it, I’ll forget it.  The word won’t affect my attitude or action.  And, instead of revealing Jesus-in-me, I’ll show others my sin-nature.

But the man who looks intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it– he will be blessed in what he does (James 1:25).

Contrasted with the mere hearer is “the man who looks intently into the perfect law that gives freedom, and continues to do this . . . ”  No cursory look, an intent one.  The Greek is parakupto.  Luke uses it of Peter, who “rose and ran to [Jesus’] tomb; stooping and looking in, he saw the linen cloths . . . ” (Luke 24:12).  An investigative study longing to see his Lord.   Nor does the intent-looker forget because he starts to put into practice the word heard.

Now:  what is this “perfect law that gives freedom” (literally, “the perfect law of liberty”)?   It’s the Law of Moses—the only law these Jewish Christians know.  The mention of “law” demands comment, since we’ve learned from Galatians  that “by works of the law no one will be justified” (Galatians 2:16). 

Comment #1:  God’s moral law (not ceremonial or dietary) remains in place.  Murder and adultery are transgressions.  No other gods before God remains the rule.

Comment #2:   Jesus fulfilled God’s Law.  (“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them, but to fulfill them” (Matthew 5:27).  Therefore, he is the believer’s righteousness before God—one reason James calls this “the law of liberty.”

Comment #3:  The righteous requirement of the law is being fulfilled in us, who walk not according to the flesh, but according to the Spirit (Romans 8:4).  The Spirit enables us to progressively “walk” (like little children)  in God’s good, perfect and righteous law—a second reason why God’s law now gives freedom.

Comment #4  The one who does God’s law is promised heavenly happiness.  ” . . . he will be blessed in what he does.”

James sums up this section of his letter by driving home applications about what he’s urged . . .

If anyone considers himself religious and yet does not keep a tight rein on his tongue, he deceives himself and his religion is worthless. Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world (1:26,27).

To James (and thus to our Lord) words are consequential.  Therefore, our tongue (!) plays a far-reaching role, even (especially) in our culture where words are “cheap” because indiscriminately, often thoughtlessly, spouted.  Tight-reign the tongue!

Suppose, dear Jewish Christian reader, you are scrupulous about keeping the Sabbath holy and avoiding meat sacrificed to idols, but your unreigned tongue curses your neighbor?  All your scrupulous devotion to your religion is worth nothing!

Furthermore, dear Jewish Christian,  pure and undefiled religion in God’s eyes is what you may not consider “religion” at all:  caring for orphans and widows in their troubles and keeping yourself unstained from this fallen world.  In your dispersion and persecution many opportunities will arise for you to offer this care.  So will the danger of your becoming friends with this world (see James 4:4) and, thus, morally polluted by its corrupted ways.

* * * *

Far-removed from us is all this, no?  No!  How prone we are to hear God’s word with no mind to do it!  How ignorant of God’s word we are, not because we don’t hear sermons and read Bibles, but because our default position is to gather biblical information instead of pursuing biblical obedience.  The heavenly happiness that comes from doing what God says is too often absent from our lives, while we pursue happiness in wealth and possessions.  And, finally, perhaps we should fear near-perfect Sunday worship performances in favor of caring for the needy while staying free from the world’s moral pollution.

Help us, O God, to be better doers of your word
and not hearers only.

In the 1970s comedian Flip Wilson provoked laughs:  “The devil made me do it.”  In the mid-40s A.D. Jewish Christians provoked  correction from James with:  “God made me do it!”

James. leader of the Jerusalem church, is writing to Jewish Christians dispersed by persecution among the nations.  He reminds them of God’s character and their own sinful nature, calling them to morally upright living in a hostile world.  He begins with a promised blessing . . .

Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him (1:12).   James knows his readers are “under trial” (payrasmos), potentially persecuted for their faith.  But persecutors haven’t gained the upper hand; the devil hasn’t grabbed dominion.  This is a God-test.   And James promises the test-stander “will receive the crown of life that God has promised to those who love him.”

In the Greek games, at the start-line athletes poise.  The signal sounds.  For the finish they sprint all-out.   A head-wreath for the winner—the conqueror’s crown  So, promises James, endure the trial, stand the test.  At the end you’ll be crowned with eternal life.  What more motivation do Christ-believers need?

“Love” is an interesting term here, don’t you think?  James didn’t write, ” . . . promised to those who believe in him” or ” . . . to those who obey him” but ” . . . to those who love him.”  The Greek is agapooin.  Not merely love as a feeling, but love as a matter of will and action.  Not a husband bringing flowers home, but remaining faithful when tempted by a younger woman.  Not a wife kissing her husband, but caring for him in his poor health.

When tempted, no one should say, “God is tempting me.” For God cannot be tempted by evil, nor does he tempt anyone; but each one is tempted when, by his own evil desire, he is dragged away and enticed.  Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death. (1:13-15).

I’m most prey to temptation when tired or stressed.  Not surprising, then, that these dispersed and persecuted Jewish Christians would be tempted.  But why blame God?  Because God is sovereign in this trial/test, and they’re being tempted to sin.  God must be the ultimate tempter.  Or, like the ancient Israelites in the desert, blame God, Moses, Aaron, anybody but themselves.

Don’t say it, James demands.  Why?  Because, as James Adamson writes in The Epistle of James, “Tempting others to evil, would require a delight in evil, of which [God] in himself is incapable.”  God’s “tempting” is actually a test in which, unlike the devil,  he wants the believer to succeed!  God entices no one to sin.

What, then, are temptation’s sources?  ” . . . each one is tempted when, by his own evil desire, he is dragged away and enticed.”

Brock Turner, a Stanford University student, was recently found guilty of sexual assault (and received an unbelievably unjust six-month jail sentence).  Turner  blamed the female victim, blamed alcohol and blamed an unfamiliar-to-him permissive college environment.  Not only did he not repent; he refused to accept any responsibility.

James rejects such arrogance.  It’s our morally evil desire that hooks and drags us off.  Young man sees a drunken, desirable young woman.  He’s hooked.  His desire explodes with lust and births the act of sin.  Make no mistake:  when this becomes life’s pattern, it ends in death apart from God.

Don’t be deceived, my dear brothers.  Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows.  He chose to give us birth through the word of truth, that we might be a kind of firstfruits of all he created (1:16-18).

Echoing the prophet’s words (“The heart is deceitful above all things and beyond cure. Who can understand it?—Jeremiah 17:9), James warns Jewish Christians not to be deceived.  Not by their own sinful heart, nor by scheming Satan.  God gives good and perfect gifts, not evil ones to hook you on your lusts.

He is ” . . . the Father of heavenly lights, who does not change like shifting shadows.”  So Adamson comments:  “God’s benevolence is like a light which cannot be extinguished, eclipsed, or ‘shadowed out’ . . . The light of the sun may be blocked, for example, by some material object, so as to cast a shadow:  indeed, for a time in an eclipse, the direct light of the sun . . . may be shut off from the observer.  Nothing like that can block God’s light, interrupt the flow of his goodness, or put us ‘in shadow,’ so that we are out of the reach of his ‘radiance” (The Epistles of James). 

Look what goodness and perfection he has poured out!  He willed “to give us [new] birth through the word of truth (the Gospel of Jesus Christ).”  A new start!  A do-over, this time with Spirit-power!  And what does James explain is God’s purpose in rebirth?
” . . . that we might be a kind of firstfruits of all he created.”  Despite dispersion and distress, these Jewish Christians are the first of a multitude like the sea’s sand who will be rebirthed and brought to complete perfection one day (James 1:2-4).  Therefore . . .

My dear brothers, take note of this:  Everyone should be quick to listen, slow to speak and slow to become angry,  for man’s anger does not bring about the righteous life that God desires.  Therefore, get rid of all moral filth and the evil that is so prevalent and humbly accept the word planted in you, which can save you (1:19-21).

Because they are God’s “firstfruits” living among unbelieving opponents, they must live morally upright lives—especially with their tongue.  Be quick listeners.  Be slow speakers.  Be slow temper-tantrum-ers.  (How hard in a world where we’re bombarded  with voices and long for someone to hear us!)  But believers (them and us) mustn’t react to hardships and frustrations with angry words,  because anger corrupts the righteous life God wants.

Moral manure and unbridled evil—get rid of it!  Like stinking clothes, strip it off!   Instead, welcome God’s Word implanted by memory and the Spirit in you.  It’s there, a grace-truth “invasion” of your fallen nature.  Embrace it.  Believe it!  Do it!  And on the Last Day, unlike sin which corrupts you forever, it can save you!

NOT GOD’S HAND!

WHAT WILL I DO?

Kidding, right?  Happy when it hurts?  That’s pretty much what James urged . . .

“Consider it pure joy, my brothers, whenever you face trials of many kinds” (James 1:2). 

Sounds like “be happy when it hurts” to me!  But I’m getting ahead of myself.  Let’s start at the start . . .

James, a servant of God and of the Lord Jesus Christ, To the twelve tribes (in the Dispersion) scattered among the nations: Greetings (1:1).  James was Jesus’ brother.   After Jesus’ resurrection, James  became leader of the 1st century A.D. Jewish Christian church in Jerusalem.

He’s writing  to “the twelve tribes scattered among the nations” (1:1).   The NIV translates (and interprets) diaspora  “scattered among.”  The term diaspora hearkens back to the Babylonian exile (587 B.C.).  When it ended (583 B.C.), many Jews remained in Babylon.  Five hundred years later, Jews had scattered as well to Persia, Cyprus, the Aegean islands, the west coast of Asia Minor, Egypt, and Rome.  To them, James is writing with apostolic authority, prophetic power and pastoral care.

“Scattered among” reminds me of us.  Jesus’ followers today are a holy nation, without country or capital, dispersed like   ” , , , strangers and aliens in the world” (1 Peter 2:11).  So we can identify with James’ readers.  Similarly, like them in this world, we , “face trials of many kinds” . . .

Consider it pure joy, my brothers, whenever you face trials of many kinds, because you know that the testing of your faith develops perseverance 1:2,3).

Payrasmois (my phonetic Greek!) is translated “trials, tests, temptations.”  Of these. James’ readers face “many kinds.”  Thus, James B. Admanson in his The Epistle of James says payrasmois includes all kinds of adversity and affliction, as diverse as disease, sexual lust, greed, temper, pride of wealth or strength or beauty.  It is characteristic of James,” he writes, “that here he powerfully uses payrasmois for both the pleasant allurements of Satan and the painful afflictions of the body . . . ”

Now:  why does James urge us to respond to payrasmois with “pure joy”?  (Got to admit.  If trials are tests which I should count an occasion for joy, my score is abysmal.)  Joy, because James is telling us implicitly God is at work for good in them.  We’re not having “a bad day.”  It’s not just “a bummer” or “bad luck.” Trials are “the testing of [our] faith.”

I aced most college tests.  High school, not so much.  At test times in both places, though, my stomach knotted and palms sweated.  The test would examine me.  I’d be evaluated by how I answered.  James is saying, “No stomach knots.  No sweaty palms.  Count this test all joy.”  Before we dig more deeply into “joy”, let’s see specifically why James calls for joy.

 ” . . . because you know that the testing of your faith develops perseverance.  Perseverance must finish its work so that you may be mature and complete, not lacking anything (1:3,4). 

” . . . the testing of your faith develops (produces, brings about) perseverance.”  “Develops” implies ongoing process, not quick pill.  It’s the difference between popping a steroid and working out.  BibleWorks computer program offers a profound definition for “perseverance”—“the characteristic of a man or woman who is not swerved from his/her deliberate purpose and loyalty to faith and piety by even the greatest trials and suffering.”

Years ago I used to jog/  (Never considering it pure joy!  Had to get in/stay in shape!)  My toughest challenge hit just short of half-way.  I was starting to ache.  Getting winded.  Thinking, “I’ve got another whole half to go!”  I needed to endure, to not swerve from my purpose of finishing the course even though I hurt.

God obviously values upomonay.  Perseverance–patient endurance–is a virtue he considers necessary for us sinners-saved-by-grace to be “mature (teleeoi–perfect, full-grown) and complete (olokayros–whole, complete in all parts), lacking nothing. ”  Maturity or completeness—that’s God’s goal for us.  Perseverance through faith-testing trials is the way.  And the only path to developing perseverance is persevering.

Frankly, when I’m hurting my default reaction is to not hurt.  I’m not much interested in enduring on to maturity.  I just want to feel better.  Give me a miracle-healing, God!  But God’s got an alternate agenda.  He wants to make us more like Christ.  Isn’t that what Paul wrote?

And we know that in all things God works for the good of those who love him,
who have been called according to his purpose.  For those God foreknew
he also predestined to be conformed to the likeness of his Son,
that he might be the firstborn among many brothers.
(Romans 8:28,29).

Our (at least my) reaction to faith-testing trials is “Get me outta here!” and not “Give me grace to endure so I can be mature!”  Therefore, James admonishes and promises . . .

If any of you lacks wisdom, he should ask God,
who gives generously to all without finding fault,
and it will be given to him.
(James 1:5)

Wisdom is ours for the asking!  Now, briefly back to “joy” . . .

“Consider it pure joy, my brothers, whenever you face trials of many kinds” (James 1:2).

James is not urging us to shout “Hooray!” when we hurt.  My title, “Happy When It Hurts”, misses the mark.  James is counseling us to wisely see the great good God is doing in faith-testing trials as we live dispersed in this world.  And to consider that gracious work of God an occasion for pure joy.

* * * * *

Father in heaven, you know well how I react to trials and tests. especially when they drag on with no apparent hope of rescue.  I know James’ admonitions and promises here.  But I need more than knowledge.  I need wisdom.  Please generously and ungrudgingly give me wisdom from above by the Holy Spirit.  Enable me to see beyond the hurt to the maturity and completeness you’re developing in me.  So shall I be satisfied with your transforming work.  May I persevere with joy, assured that you are saving me to be a creature more complete than I can now imagine.  All glory is yours.  In the name of your Son who endured for me, Amen.