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Grace Bible Church

4000 E. Collins Rd.   P.O. Box #3762   Gillette, WY  82717   (307) 686-1516

 

- Preaching the Living WORD through the Written WORD - 2 Tim 4:2 -

 

 

 

 

GOD’S WISDOM AND PURPOSE IN TRIALS (Rough Draft)

 (James 1:5-8)    9-12-12

Grace Bible Church, Gillette, Wyoming

Pastor Daryl Hilbert

 

I.     ASK FOR WISDOM OF THE NATURE AND PURPOSE OF TRIALS (5)

 

A.    Having explained that his readers were to view their trials with all joy, that God was testing their faith, that such testing produced perseverance, and that perseverance allowed God to mature them (2-4), James tells they can ask for wisdom in trials (5)

B.    In the process from going from trials to maturity, is a life long period of difficulty and uncertainty. Wisdom is exactly what is needed to understand the nature and the purpose of trials.

C.    He uses a conditional clause “if” (first class) to strongly suggest that they will “lack” (lei, - same word as vs. 4) wisdom and therefore should ask for it.

D.    “Wisdom” (sophi,a, much like the Hebrew chokmah - “skill”) is not a philosophical wisdom here but a practical understanding so as to live in the correct way before God.

1.     This is practical wisdom that James speaks of in his letter (Jam 3:13-17).

2.     This is practical wisdom that understands the nature and the purpose of trials.

a)    The purpose of trials is to bring the believer to maturity (Jam 1:2-5).

b)    Maturity conforms the believer to God’s will (Col 1:9).

c)     God’s will is to conform us to the character of Christ (Col 1:28; 2:3).

d)    The wisdom of God’s will is contained in His Word (Eph 5:15; Col 3:16).

3.     If we understand the character of Christ from God’s Word, then we will understand God’s will; if we understand God’s will, then we will understand what is the purpose for a particular trial.

4.     We will not understand every reason why God has allowed a particular trial until we get to heaven. But in this life we can at least discern what general Christ-like character He is producing in us through a particular trial.

5.     When we discern what character of Christ God is conforming us through a trial, we can seek wisdom from His Word on the detail and nature of that virtue and learn the intended lesson.

a)    We gain wisdom from the examples in Scripture (1Co 10:11).

b)    God’s mercy and patience in our salvation was an example for the believer (1Ti 1:16; 1Pe 2:21-24).

c)     Job and the prophets were an example of patience in suffering (Jam 5:10).

d)    God’s love is an example for us to love one another (1Jo 3:17; 4:20).

e)     God forgave us in Christ as an example to forgive others (Col 3:13).

f)     The fruit of the Spirit is an example of Christ being conformed in us (Gal 5:22-23).

g)     The list of Peter is an example of Christ’s character (2Pe 1:3-10).

6.     Each trial is specifically designed by God to bring out the character of Christ in the believer. The mature believer understands that God is using that trial to conform him to Christ. The mature believer can discern from Scripture what the character of Christ being developed is. The believer can not only give himself to what God is doing in a particular trial, but he can see the general purpose for each trial and view it with joy and perseverance.

E.    In addition to the Word, they were to ask (presnt imperative - aite,ō) God for wisdom. So God illuminates the believer to understand the wisdom that applies to His particular life and trial. The believer shows his need and dependence on God by asking for wisdom. In addition the Scriptures are full of examples of individuals who asked for wisdom (2Ch 1:7-10; Pro 2:3; Pro 4:7).

F.     God graciously gives the believer wisdom in trials so that the believer does God’s will (2Ch 1:11-12; Pro 2:5-6; Jam 1:5). In fact, God gives His wisdom “generously” (haplō,s - openly, whole-heartedly, without reserve) to the humble believer who asks for it.

G.    For this reason God does not “reproach” (oneidi, - scold, reprimand) the believer as if the believer were to figure it out on his own. God wants the believer to depend on Him, especially for giving him God’s wisdom.

H.    It is God’s desire to give man wisdom so that he knows God’s purpose and obeys God’s will, especially in trials. It is God’s promise, “it will be given him.”

I.     Trials become tremendous “growth motivators” for God’s wisdom, God’s will, and God’s conformity of the believer to Christ.

 

II.    DO NOT DOUBT GOD’S WISDOM (6)

 

A.    The only barrier to receiving God’s wisdom is if the believer doubts God’s purposes in trials or doubts God’s very wisdom. Though this may seem a bit trite, man’s inherent nature is to doubt God but believe in himself.

B.    So often the believer returns to his doubting, complaining, unthankful, and blaming nature in the midst of trials. Instead of asking God for wisdom and receiving an answer, even believers revert back to the most infamous question, “Why me, Lord?” In most cases the Lord has already answered the question, but we refuse it and still ask, “But why me, Lord?”

C.    In such a case, the believer is doubting and disbelieving. James tells his readers to “ask in faith.”  “Doubting” (diakrinō - judge, evaluate, arbitrate, but in the passive form can mean to debate within oneself, be undecided, hesitate, and waver; i.e doubt) is debating within oneself as to whether God is actually working this trial for my good, or if I am cast upon my own fate.

D.    This believer wavers (great word here) and is compared by James to a “wave” (klu,dōv - violent wave, surge, or billow) “driven” and “tossed” back and forth by the wind.

 

III.  A DOUBTER REJECTS WISDOM (7)

 

A.    The doubting believer (emphatic “that man” - ho a,nthrōpos ekei,nos), according to James must not suppose that he will receive wisdom from the Lord. Not that the Lord refuses to give it to him, but that the doubter refuses to “receive” it for himself (future middle of lamba, - take for oneself, take hold of, take into possession). The answer from God depend on the assurance in God.

B.    The “anything from the Lord” would refer to God’s wisdom and help in a situation. This in no way would refer to the loss of salvation for the true believer.

 

IV.  A DOUBTER STRUGGLES WITH WISDOM IN EVERY AREA (8)

 

A.    Such a doubting believer will struggle in every area of his spiritual life, which in turn will affect every other aspect of his life. He is “unstable” (akata,statos) in all his ways. Akata,statos comes from three Greek words and prefixes. Hi,stêmi means to set or place and with the addition of kata it is a strong setting down meaning very stable. With the prefixa” it becomes a negative so it means not very stable at all or very unstable.

B.    James claims that the individual is literally of two minds, a spiritual schizophrenia if you. He is a double-minded” (diapsuchê) man or a “double-souled” (psuchê) man. He is unable to believe God enough to receive His wisdom. He is unable to know if he wants to obey God’s wisdom. He is unable to see what God is doing in trials, and he is unable to get out of overwhelming sea-billows of doubt, depression, discouragement,

 

GOD’S WISDOM AND PURPOSE IN TRIALS (Rough Draft)

 (James 1:5-8)    9-12-12

Grace Bible Church, Gillette, Wyoming

Pastor Daryl Hilbert

 

I.     ASK FOR WISDOM OF THE NATURE AND PURPOSE OF TRIALS (5)

 

A.    Having explained that his readers were to view their trials with all joy, that God was testing their faith, that such testing produced perseverance, and that perseverance allowed God to mature them (2-4), James tells they can ask for wisdom in trials (5)

B.    In the process from going from trials to maturity, is a life long period of difficulty and uncertainty. Wisdom is exactly what is needed to understand the nature and the purpose of trials.

C.    He uses a conditional clause “if” (first class) to strongly suggest that they will “lack” (lei, - same word as vs. 4) wisdom and therefore should ask for it.

D.    “Wisdom” (sophi,a, much like the Hebrew chokmah - “skill”) is not a philosophical wisdom here but a practical understanding so as to live in the correct way before God.

1.     This is practical wisdom that James speaks of in his letter (Jam 3:13-17).

2.     This is practical wisdom that understands the nature and the purpose of trials.

a)    The purpose of trials is to bring the believer to maturity (Jam 1:2-5).

b)    Maturity conforms the believer to God’s will (Col 1:9).

c)     God’s will is to conform us to the character of Christ (Col 1:28; 2:3).

d)    The wisdom of God’s will is contained in His Word (Eph 5:15; Col 3:16).

3.     If we understand the character of Christ from God’s Word, then we will understand God’s will; if we understand God’s will, then we will understand what is the purpose for a particular trial.

4.     We will not understand every reason why God has allowed a particular trial until we get to heaven. But in this life we can at least discern what general Christ-like character He is producing in us through a particular trial.

5.     When we discern what character of Christ God is conforming us through a trial, we can seek wisdom from His Word on the detail and nature of that virtue and learn the intended lesson.

a)    We gain wisdom from the examples in Scripture (1Co 10:11).

b)    God’s mercy and patience in our salvation was an example for the believer (1Ti 1:16; 1Pe 2:21-24).

c)     Job and the prophets were an example of patience in suffering (Jam 5:10).

d)    God’s love is an example for us to love one another (1Jo 3:17; 4:20).

e)     God forgave us in Christ as an example to forgive others (Col 3:13).

f)     The fruit of the Spirit is an example of Christ being conformed in us (Gal 5:22-23).

g)     The list of Peter is an example of Christ’s character (2Pe 1:3-10).

6.     Each trial is specifically designed by God to bring out the character of Christ in the believer. The mature believer understands that God is using that trial to conform him to Christ. The mature believer can discern from Scripture what the character of Christ being developed is. The believer can not only give himself to what God is doing in a particular trial, but he can see the general purpose for each trial and view it with joy and perseverance.

E.    In addition to the Word, they were to ask (presnt imperative - aite,ō) God for wisdom. So God illuminates the believer to understand the wisdom that applies to His particular life and trial. The believer shows his need and dependence on God by asking for wisdom. In addition the Scriptures are full of examples of individuals who asked for wisdom (2Ch 1:7-10; Pro 2:3; Pro 4:7).

F.     God graciously gives the believer wisdom in trials so that the believer does God’s will (2Ch 1:11-12; Pro 2:5-6; Jam 1:5). In fact, God gives His wisdom “generously” (haplō,s - openly, whole-heartedly, without reserve) to the humble believer who asks for it.

G.    For this reason God does not “reproach” (oneidi, - scold, reprimand) the believer as if the believer were to figure it out on his own. God wants the believer to depend on Him, especially for giving him God’s wisdom.

H.    It is God’s desire to give man wisdom so that he knows God’s purpose and obeys God’s will, especially in trials. It is God’s promise, “it will be given him.”

I.     Trials become tremendous “growth motivators” for God’s wisdom, God’s will, and God’s conformity of the believer to Christ.

 

II.    DO NOT DOUBT GOD’S WISDOM (6)

 

A.    The only barrier to receiving God’s wisdom is if the believer doubts God’s purposes in trials or doubts God’s very wisdom. Though this may seem a bit trite, man’s inherent nature is to doubt God but believe in himself.

B.    So often the believer returns to his doubting, complaining, unthankful, and blaming nature in the midst of trials. Instead of asking God for wisdom and receiving an answer, even believers revert back to the most infamous question, “Why me, Lord?” In most cases the Lord has already answered the question, but we refuse it and still ask, “But why me, Lord?”

C.    In such a case, the believer is doubting and disbelieving. James tells his readers to “ask in faith.”  “Doubting” (diakrinō - judge, evaluate, arbitrate, but in the passive form can mean to debate within oneself, be undecided, hesitate, and waver; i.e doubt) is debating within oneself as to whether God is actually working this trial for my good, or if I am cast upon my own fate.

D.    This believer wavers (great word here) and is compared by James to a “wave” (klu,dōv - violent wave, surge, or billow) “driven” and “tossed” back and forth by the wind.

 

III.  A DOUBTER REJECTS WISDOM (7)

 

A.    The doubting believer (emphatic “that man” - ho a,nthrōpos ekei,nos), according to James must not suppose that he will receive wisdom from the Lord. Not that the Lord refuses to give it to him, but that the doubter refuses to “receive” it for himself (future middle of lamba, - take for oneself, take hold of, take into possession). The answer from God depend on the assurance in God.

B.    The “anything from the Lord” would refer to God’s wisdom and help in a situation. This in no way would refer to the loss of salvation for the true believer.

 

IV.  A DOUBTER STRUGGLES WITH WISDOM IN EVERY AREA (8)

 

A.    Such a doubting believer will struggle in every area of his spiritual life, which in turn will affect every other aspect of his life. He is “unstable” (akata,statos) in all his ways. Akata,statos comes from three Greek words and prefixes. Hi,stêmi means to set or place and with the addition of kata it is a strong setting down meaning very stable. With the prefixa” it becomes a negative so it means not very stable at all or very unstable.

B.    James claims that the individual is literally of two minds, a spiritual schizophrenia if you. He is a double-minded” (diapsuchê) man or a “double-souled” (psuchê) man. He is unable to believe God enough to receive His wisdom. He is unable to know if he wants to obey God’s wisdom. He is unable to see what God is doing in trials, and he is unable to get out of overwhelming sea-billows of doubt, depression, discouragement,