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- Preaching the Living WORD through the Written WORD - 2 Tim 4:2
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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,pō - 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,zō - 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,nō - 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 prefix “a” 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,pō - 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,zō - 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,nō - 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 prefix “a” 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, |
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