Consider it All Joy when you Fall into Various Trials

Life is hard. If you believe in God, love God, trust God, obey God, and live as the Bible says to live, life is still going to be hard. If you don’t believe in God or trust and obey him and don’t live as the Bible says to live, life is even harder. The Lord has never promised that living in this sin-filled, problem-plagued world would be easy for anyone.¹

The Unique Christian Perspective

James 1:2-3 says, “Consider it all joy, my brethren, when you fall into various trials, knowing that the testing of your faith produces endurance.”² James is writing to Christians (“my brethren”), so following Christ is not going to exempt us from facing trials. But notice what James does not say:

*  He doesn’t say to “feel” joyful. Rather, to “consider it all joy” is a cognitive choice.³

*  He doesn’t say “if” you fall into various trials but “when.”

*  He doesn’t say to intentionally seek out trials, but you will inevitably “fall into” them whether you want to or not.

*  He doesn’t say “perhaps” or “maybe” or “unwittingly” but “knowing.”

*  He doesn’t say these are problems you choose or bring upon yourself or can avoid but are faith tests.

*  He doesn’t say these trials produce a passive “tolerance” toward difficult circumstances but engender hearty and unyielding “endurance,” “fortitude,” “perseverance” [hupomonḗ].

What we need to learn from this timely and practical exhortation:

*  Don’t be surprised when trials come, and don’t get caught off guard.

*  Joy is not a feeling that is felt but an intentional state of mind.

*  No one enjoys life’s inevitable troubles, but as God’s children we can look beyond them and know it’s going to be okay no matter what.

*  We have divine reassurance that we’re going to be stronger and more resilient on the other end, able to face even more difficult trials and help others who are facing them as well.

*  As Christians—irrespective of our immediate family histories and environments—we have an extended church family, though not perfect, that is comprised of more good than bad, with mutual reliance on and support for one another.⁴

*  Most importantly we have the Lord on our side who has promised to never leave nor forsake us; he will carry us through all the way to the end to an everlasting home where pain, suffering, hardship, and loss will be no more.⁵

Conclusion

Like everyone else in the world, we will face trying times as long as we live on this physical earth. Unlike the rest of the world, we have a unique perspective in Christ with additional help and reassurance to get us through. Never give up hope, and never give up on the Lord.

--Kevin L. Moore

Endnotes:

     ¹ Job 14:1; John 16:33; Rom. 5:3-5; 8:18, 35-36; 2 Cor. 7:4-5; Phil. 1:27-30; Col. 1:24; Rev. 1:9; 2:10; et al.

     ² Author’s own translation.

     ³ The verb hēgéomai means “to engage in an intellectual process, think, consider, regard” (BDAG 434).

     ⁴ Rom. 12:9-13; 15:1-2; 1 Cor. 12:12-27; Gal. 6:1-2, 10; Eph. 4:29-32; Phil. 2:1-4; et al.

     ⁵ Psa. 46:1-3; Matt. 6:33; Rom 8:28-39; Heb. 13:5-6; 1 Pet. 1:3-5; Rev. 21:4; et al.

Related Posts: Most Powerful Argument Against God? 

Related Presentations: James Dalton, FHU Chapel Talk 2-23-26, "Joy" [starts at 23:38]

 

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We Rejoice in Our Sufferings

“Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us” (Romans 5:3-5, ESV).

Christian Suffering

While “we rejoice in hope of the glory of God” (Rom. 5:2), there is another reason for rejoicing. Allusion here to “our sufferings” is a prelude to the upcoming discussion affirming, “the sufferings of this present time are not worth comparing with the glory that is to be revealed to us” (8:18 ff.). This offers awareness and reassurance, while countering potential objections about the real-life challenges experienced by those who are justified by God through Christ.

Benefits of Suffering

Parallel to James 1:2-3, 12, Paul says that we “rejoice” [καυχάομαι] in our “sufferings” [θλίψεις], because, unlike the Law of Moses “producing” or “bringing about” [κατεργάζομαι] wrath (4:15), these “tribulations” (ASV, NASB, N/KJV) or “afflictions” (CSB, LSB) bring about “endurance” [ὑπομονὴ], “steadfastness” (ASV), “perseverance” (NASB, NIV, NKJV), conveying the sense of “fortitude” (Weymouth).

This in turn produces “approvedness” [δοκιμή] (ASV), “a spiritual state which has shown itself proof under trial,” thus “character,”¹ i.e., “proven character” (CSB, NAB, NASB, WEB). This, then, leads to “hope” (cf. v. 2), facilitating the joy that is confirmed rather than shaken by afflictions and hardships. “For persecution only generates fortitude, or resolute endurance under trials: and then fortitude leads on to the approved courage of the veteran; and that in turn strengthens the hope out of which it originally sprang.”² Awareness of what lies ahead offers the anticipatory assurance of hope founded upon the undeniable proof of “God’s love,” clearly demonstrated in all that he has done through Christ (vv. 1-11). 

The Gift of the Holy Spirit

While the term πνεῦμα (“spirit”) has been employed multiple times already in the letter (1:4, 9; 2:29), this is the first explicit reference to “the Holy Spirit.” Unlike the apostle’s initial experience with uninformed disciples in Ephesus (Acts 19:1-2), here he assumes preexisting knowledge among the Romans of God’s Spirit,³ through whom “God’s love has been poured into our hearts” [καρδίαι] and “has been given to us.” Since Paul earlier expressed his desire to travel to Rome “that I may impart to you some spiritual gift to strengthen you” (1:11), a non-miraculous manifestation of the divine Spirit seems to be in view here. 

The apostle knows that the Roman Christians have obeyed from the “heart” [καρδία] the “standard of teaching” [τύπον διδαχῆς] they were delivered, freed from sin as penitent baptized believers (6:4, 17-18). Note also the instrumentality of the Spirit-inspired “word” (10:8) and intercession in prayer (8:26-27). Paul’s understanding of the gospel message is the same as his apostolic colleagues,⁴ involving an obedient faith-response that includes belief, repentance, confession, and baptism, resulting in forgiveness of sins and receiving the gift of the Holy Spirit.⁵ Thereafter God’s Spirit indwells the redeemed in Christ as a “seal” of divine ownership and “guarantee” of God’s inheritance.⁶

Conclusion

It is only from a Christian perspective that one can rejoice in the midst of suffering. While there is no joy in the suffering itself, we value the benefits gained therefrom. Without the imperfections of this world and the inevitable trials we face, there can be no development of much-needed qualities like endurance, proven character, and confident hope. Nor would we fully appreciate the love of God and his gift of the Holy Spirit.

--Kevin L. Moore

Endnotes: 

     ¹ J. Denney, “Romans” 624. Cf. ESV, ISV, NET, NIV, NKJV, NRSV; “strength of character” (NLT), “experience” (KJV, LSV).

     ² W. Sanday and A. C. Headlam, Romans 118.

     ³ Cf. also Rom. 9:1; 14:17; 15:13, 16.

     ⁴ 1 Cor. 15:11; Gal. 1:7-9; 3:26-27.

     ⁵ Acts 2:37-38; 5:32; 22:16.

     ⁶ Cf. 1 Cor. 6:19; 2 Cor. 5:5; Eph. 1:13-14; 3:16; 4:30; 1 John 3:24; 4:13. See K. L. Moore, “God’s Indwelling Spirit,” Moore Perspective (26 August 2015), <Link>. Nonetheless, God cannot recognize as his those who continue to practice iniquity (2 Tim. 2:16-21). Since it is possible to forfeit salvation by falling back into a sinful life (cf. 2 Pet. 2:20-22), it must therefore be possible to lose salvation’s guarantee. Whatever the Holy Spirit does or does not do, personal accountability, decision-making, and self-control are not eliminated (cf. Rom. 7:18; 12:3).

Related Posts: Justification (Rom 5:1-2)

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Distinctive Features of 1 Peter

     The theme of 1 Peter is hope in the midst of suffering. No less than seven different words for suffering are used in 1 Peter (H. C. Thiessen, Introduction to the NT 279). The noun pathēma (“suffering”) occurs only four times (1:11; 4:13; 5:1, 9), while the verb paskō (to “suffer”) appears twelve times (2:19, 20, 21, 23; 3:14, 17, 18; 4:1, 15, 19; 5:10).

     First Peter is the only NT epistle wherein the name “Christian” appears (4:16); elsewhere in the NT only in Acts 11:26 and 26:28. D. A. Carson and D. J. Moo observe, “apart from the thanksgiving section in 1:3-9 and the ‘stone’ passage in 2:4-10, every paragraph of 1 Peter opens with a command, with theology brought in along the way to ground the command” (An Introduction to the NT 636).

Provenance and Date

     Peter sends greetings from “she who is in Babylon, chosen together with you …” (1 Pet. 5:13).¹ While some have suggested that “she” is a reference to an actual woman, perhaps Peter’s wife, most interpreters understand this to be a metaphoric allusion to the collective members of the church (note KJV).² It is therefore only natural to interpret “Babylon” symbolically as an allusion to Rome. As for the literal Babylon in Mesopotamia,³ there is no evidence that the church was existing there in the mid-1st century AD or that Peter or Mark or Silvanus was associated with that region. Few, if any, would consider Egypt’s Babylon as a possibility either. In late Judaism “Rome began to take on the name and many of the characteristics of Babylon as a world-power hostile to God …” (BAGD 129), and the book of Revelation indicates that 1st-century Christians understood “Babylon” as a symbolic reference to Rome (cf. 14:8; 16:19; 17:5; 18:2, 10, 21). If Nero’s persecution was looming or in its early stages at the time of writing, Peter’s reluctance to expressly identify the Christian community in Rome is understandable.

     Irenaeus stated that Paul and Peter were in Rome at the same time (Adv. Haer. 3.1.1), which corresponds to Paul’s second Roman imprisonment beginning around 64. Mark had been summoned to Rome by Paul about this time (2 Tim. 4:11) and was with Peter at the time of writing (1 Pet. 5:13). Note also there is substantial evidence that Mark’s Gospel originated in Rome or was at least intended for a Roman audience (see Mark's Audience). Nero’s persecution of Christians began in conjunction with Rome’s great fire of July 64, and since Peter directs his readers to “honor the king” (2:13-17), the epistle may have been written before the height of Nero’s persecution.

     A reasonable date for the composition of 1 Peter is mid-64, although sometime slightly (but not considerably) earlier or later is possible. Since both Galatia and Cappadocia are included in the address (1:1) and the two provinces were untied by Vespasian in 72, a date before this time is assumed. Nevertheless, those who reject Petrine authorship propose a much later date, viz. 80-95 (see L. M. White, From Jesus to Christianity 274).

Audience, Destination, and Occasion

     The epistle is addressed to “chosen sojourners of [the] dispersion” in the following regions: Pontus, Galatia, Cappadocia, Asia, and Bithynia (1:1) – present day Turkey. The question is whether these are geographic territories or Roman provinces (including areas where Paul had and had not preached). Probably Roman provinces are in view, as they are listed in the clock-wise direction in which the letter would be delivered. Of the places mentioned, Paul only worked in the southern region of Galatia and in Asia (as far as we know). The statement is made in 2 Pet. 3:15 that “our beloved brother Paul … wrote to you” (cf. v. 1), which is conceivably an allusion to Galatians, Ephesians, Colossians, and perhaps also the letters to Philemon, Timothy, and the Laodiceans (cf. Col. 4:16).

     The initial readers seem to have been predominantly Gentile Christians (cf. 1:14, 18; 2:9-10; 4:3-4) who had not been personally evangelized by Peter (1:12). The occasion of the letter is suffering (1:6; 3:13-17; 4:12-19), which could have involved one of the following scenarios:

§  A general official persecution, which does not seem to fit the context of 1 Peter. The persecution of Nero (64-68) was primarily limited to Rome and did not reach these distant provinces, while the respective persecutions of Domitian (90-95) and Trajan (97-117) were too late.

§  A local official persecution, for which there is no corroborating evidence.

§  A local unofficial persecution, which seems more likely. These Christians were apparently facing hardships such as hostility, suspicion, criticism, discrimination, mocking, and false accusations from the general populace, as were their brethren throughout the Empire (cf. 5:9).

Conclusion

     First Peter is just as relevant today as when it was first written. We are reminded of (a) our living hope of an eternal inheritance in heaven (1:1-12), (b) our call to obedience and holiness (1:13–2:12), (c) our duty to submit to temporal authorities (2:13-25), (d) husband-wife relations (3:1-7), (e) social relations (3:8-12), (f) faithfulness amidst suffering (3:13–4:19), (f) the role of spiritual leaders (5:1-5), (g) reliance on God for victory over evil (5:6-11), and (h) the grace and peace in Christ Jesus (5:12-14).   

     “Be humbled, therefore, under the mighty hand of God, that he may exalt you in [due] time, having cast all your anxiety upon him because with him there is concern for you” (1 Pet. 5:6-7).

--Kevin L. Moore

Endnotes:

     ¹ Unless otherwise noted, scripture quotations are the author’s own translation.

     ² The term ekklēsia (rendered “church” in most standard English versions) is a feminine noun (cf. Eph. 5:25-27; Rom. 7:4; 2 Cor. 11:2; Rev. 19:7-9; 21:2, 9), and the above interpretation is consistent with other occurrences of the word eklektos (“chosen,” “elect”) in 1 Peter (1:1-2; 2:9).

     ³ Babylon in Mesopotamia was almost entirely uninhabited at the time of Diodorus Siculus (2,9,9) in 1 BC (cf. Josephus, Ant. 18.9.5-9).

Related Posts: Authorship of 1 Peter, Distinctive Features of 2 Peter

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The Most Powerful Argument Against God?

     One of the greatest obstacles for many in accepting the reality of God is the problem of evil, pain, and suffering. The argument can be traced as far back as the Greek philosopher Epicurus ca. 300 BC. If God is all-good and all-powerful, why does evil exist? If he desires to take away evil from the world but cannot, he is not all-powerful. If he can take away evil but does not, he is not all-good. If he is neither willing nor capable, he is neither all-good nor all-powerful. If he is both willing and capable, why does evil exist?   

     On the surface this may sound like a compelling argument, but is it valid? If the logic is so incontrovertible, why have there been staunch theists long before, during, and ever since the time of Epicurus?

The Question is Reasonable, But is the Conclusion Reasonable?

     Do “bad things” necessarily disprove the existence of a supreme causal entity beyond our universe? Do “bad things” then prove that something does come from nothing, that lifeless matter does generate intelligent life, and that specified complexity (intelligent design) does happen randomly without a purposeful designer?¹ Do our unanswered questions eliminate the answers we already have? Is human ignorance so powerful that it justifies the rejection of any supernatural creative force outside our universe and beyond our comprehension? If there is a problem we have difficulty understanding, might we be the problem? Is it possible that there is a purpose to the “bad” that we are not grasping, or perhaps the “bad” has a solution we are not looking for or not willing to accept?²

The Question No one Seems to be Asking …

     Why is there so much “good” in the world? Why isn’t anyone asking that question? If there is a black dot on an otherwise blank page, and passers-by are asked what they see, almost everyone will hone in on the black dot. Why? What about the rest of the page – the vast majority of the page – that surrounds the dot? We tend to be so focused on tiny abnormalities that we fail to see and appreciate everything else. The reality of evil, pain, and suffering grabs most of our attention because it’s not normal. With all the negativity in our newscasts and conversations, we seem oblivious to the plethoric beauty and decency in this less-than-perfect world. How do we explain love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control? If we are merely an evolutionary accident of amoral, unintentional, mindless forces directed by nothing and heading nowhere, there ought to be a whole lot more “bad” and a whole lot less “good” than there actually is.

     Maybe we’re asking the wrong question. To say – “Why is ‘evil’ in the world?” – presupposes: (a) knowledge of what constitutes “evil,” (b) knowledge (and appreciation) of what constitutes the contrasting “good,” and (c) an objective standard beyond oneself that determines what is “evil” and what is “good.” Is abortion evil or good? Is genocide evil or good? Who decides? You? Me? Adolf Hitler? Mother Teresa? Nazi Germany? ISIS? The society in which I live? Someone else’s society? Or is there an objective standard beyond any individual or social group? The question presupposes a higher authority (God?).³

     The irony is that evil and suffering exist, not because there is no God but because people reject God and then live accordingly. “The fool has said in his heart, ‘There is no God.’ They are corrupt, They have done abominable works …” (Psalm 14:1). While the basis of the world’s evil lies in a practical denial of God, this is frequently twisted around to serve as what appears to be one of the most powerful objections to God’s existence.

Starting with a False Premise  

     Those who reject the God of the Bible because of evil, pain, and suffering are actually rejecting a misconceived version of God. It is true that the God of the Bible is all-good and all-powerful,⁴ but it is not true that he is only all-good and all-powerful. There are other aspects of his nature that provide a fuller, more balanced image. To assert that the God of the Bible can do anything and always gets what he wants is a fallacy not based in scripture. There are some things he cannot do. He cannot lie (Titus 1:2). He cannot be tempted by evil (James 1:13). He cannot do what is logically contradictory or impossible, like make a “square circle” or create a “married bachelor.” While the God of the Bible is sovereign,⁵ this doesn’t mean he always gets what he wants. Even though he desires all to be saved (1 Tim. 2:4), not all are willing to accept his conditions of salvation (Matt. 7:21; 23:37; etc.). God cannot be understood apart from all his attributes: justice, holiness, love, mercy, forbearance, et al., which, by the way, are often left out of the conversation.

A Revised Premise

     In order to have the greatest state of goodness in the world, it is necessary for some specific goods to exist that entail the possibility of certain evils. Humans are designed with the ability to think and the freedom to choose. A God of love doesn’t force us to act against our wills but grants freedom. The blessing of freedom involves choice, and choice includes not only the possibility of making good decisions but also bad ones. It is impossible for God to have made us free moral agents and yet take away our capability of making wrong choices. Freedom without choice is a logical contradiction.     

     Now God has provided an instruction manual to guide us in the right direction (2 Tim. 3:16-17), but when people disregard divine directives and make bad decisions, pain and suffering often result. It is man, not God, who has created slavery, whips, bombs, death camps, liquor, pornography, pollution, environmental destruction, false religion, and so on. The gift of freedom, when misused, accounts for the majority of human misery.⁶

Is All Suffering Evil?

     Most consider something good if it brings pleasure and bad if it causes pain, but this is shallow and shortsighted. What about things such as courage, patience, resilience, and determination? The imperfections of this world serve a purpose in allowing us to grow and develop into mature, responsible beings in a way that would otherwise not be possible. The suffering we see in the lives of others provides opportunities for compassion and service. God’s desire for his creatures seems to be, not the suffering itself, but the positive and beneficial effects. “Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope” (Rom. 5:3-4 ESV).

     Hardships also help to create an acknowledgment of human weakness and the need for God in one’s life. Pride and arrogance are self-destructive traits (Prov. 16:18), but suffering has a way of helping put things in perspective. It is said that when a man is flat on his back, the only direction he can look is up. “My flesh and my heart may fail, but God is the strength of my heart and my portion forever” (Psa. 73:26).⁷

Conclusion

     The problem of evil, pain, and suffering may offer an excuse for rejecting God, but it provides no solid proof that God isn’t real. It’s okay to have questions, but it’s not okay to ignore answers that challenge unfounded preconceptions. Whether or not I’m contributing to making this world a better place, how is shaking my fist at the concept of God going to make any positive difference?

Endnotes:

     ¹ See Are You Sure About God? (Part 2).

     ² See Richard Parr, “Big Questions of Life: Is there a God?,” HubPages (23 Oct. 2015), <Link>.

     ³ Listen to the thought-provoking exchange between atheist David Silverman and theist Frank Turek on this question, <Link>. Also Dennis Prager's commentary on Subjective vs. Objective Morality, <Link>.

     ⁴ Psa. 18:30; 19:7; 136:1; 147:5; Jer. 32:17; etc.

     ⁵ Isa. 46:9-10; Dan. 4:35; Psa. 115:3; 1 Tim. 6:15; etc.

     ⁶ Even natural calamities are ultimately linked to human sin. From a biblical perspective, the earth’s environment today is significantly different than it was prior to the catastrophic global flood (Gen. 6–9). See Wayne Jackson’s “Why Do Natural Disasters Happen?” <Link>, where he observes: “No wickedness, no Flood. No Flood, no change of earth’s environment. No change of earth’s environment, no geological disasters. Thus, no wickedness, no geological disasters.”
    ⁷ The last portion of this article is a revised version of the 8th June 2016 post, <If God is So Good ...>.

Related posts: Where's the Proof of God?, Religion Explained? 

Related articles: Kyle Butt, Providence and Evil 

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