What to Do When Life is Not Fair
This is a transcript. It may contain small inaccuracies.
Well, we start this next section in this letter in James, James 5:7–12.
We've all heard statements like this. Maybe even we thought them or said them ourselves.
"He doesn't deserve that." "That's just wrong." "This is horrible." "This just isn't right." "What's happening doesn't make any sense." "I just simply don't understand." "Someone else is getting the credit that really belongs to me." "It's not fair." "I always get the short end of the stick." "I didn't do anything wrong, but I'm still being criticized."
No matter what words we use to describe this kind of confused disbelief, we're saying the same thing: it's not fair. Life is not fair. "It's not fair" can take many forms, and if you listen carefully, you'll hear the statement made by numerous people, even in the Scripture.
Rachel said it when her sister had many children, and she didn't. The elder brother said it when his father gave the returning prodigal a royal celebration. The Jews said it when they grumbled against God in the wilderness. Jeremiah said it when he was oppressed because of his message of destruction given to him by God.
Basically, we utter the statement when we believe we are not being treated fairly. Sometimes we are angry at other people, and sometimes we're angry about situations and circumstances. Really, ultimately, if we're not careful, we're angry with God regardless of how well we disguise it, even to ourselves.
You see, we live in a broken world. We live in a sin-cursed world, and there are certainly times in this life—and there are many of them—when injustice is done to us, when injustice is done all around, when life certainly isn't fair.You hear about it all around. You read about it in the news. You see it. And there are times, certainly, when life doesn't seem to be fair specifically to us. As I thought about injustice and fairness, and I thought of how common it is—really a part of our broken world—you lose your job through no fault of your own. You're passed over for that long-expected and promised promotion so that it can be given to the boss's young son or daughter who doesn't even half qualify for the job. You discover that you are getting paid less than someone else for doing exactly the same thing. You lose your retirement, built by your work for your entire life, because of a criminal mismanagement among the company's directors. You seem to be going through prolonged seasons of afflictions when others seem to be gliding happily through life, and they don't even live for God. On and on, the list could go on of the injustices that are part of this life. But perhaps the hardest one, the hardest form of injustice, is when we bear the brunt of undeserved, unwarranted attacks upon us.
That is exactly what was happening to James' first readers here. They were bearing the brunt of a full frontal attack upon them. Notice back in chapter 2 and verse 6. This attack is identified. We noted it when we were in James in that chapter that time: "Is it not the rich who oppress you and they themselves drag you into court?"
You remember there were some very, very wealthy, powerful, influential, unregenerate people in their communities, they were wicked, opposed to believers, and they were using the court system to manipulate and get their way, either to get a sort of vindictive spirit fulfilled or to gain some financial or political advantage.
And then you remember last time we were in James, James 5, the first six verses, we saw these people for who they really are—these wicked wealthy, these unrighteous rich. They were even, in verse 4, withholding the pay from those day laborers who counted on that pay to feed their families. These believers were being treated not only harshly but unfairly and unjustly. It's just not fair.
So how should they respond when life was blatantly unfair to them? Or more to the point, how should each and every one of us respond when life isn't fair to us? Well, I can tell you how we most commonly respond, left to ourselves. There are really three common sinful responses that we have to injustice left to ourselves.
The first of them is to accuse God of injustice and unfairness. A lot of people who live their entire life on earth are literally holding a grudge against God. They understand that God is all-powerful, He's sovereign, He's in control, and so when injustice comes into their lives, their first response is to blame God, to hold Him responsible. We see many, many examples of this in Scripture: the sons of Korah and the children of Israel in the wilderness, and you blame God. It's not fair. God is holding back. It's Your fault, God—the woman who You gave me, the serpent that You created, God. Literally, there are people who live their lives in the state of settled resentment and anger against God for something that has happened to them.
A second sinful response to injustice that we face in our world is to turn—rather than turning to God, we turn at the people that are behind that injustice, harboring anger, resentment, bitterness toward those who have mistreated us. This too is a very common sinful reaction to injustice. "I wish them ill." There's that resentment. "I will never, ever, ever, no matter what, I will never forgive that person." Someone who has been wronged says words just like that.
Third sinful response is taking our own revenge, just getting even, settling scores. "I will get back at that person. They won't know where, but they will know definitely, certainly why."
It's sort of the common response. You know, I thought about this recently, and it really is surprising in a sense how this theme really dominates our culture—this theme of revenge, someone who has been unjustly attacked, getting even. Because there's within the human heart a desire to exact revenge, to get my pound of flesh for how I have been treated. And we as the people of God, because of that remaining corruption, if we're not careful, it will raise its ugly head.
All of those three are absolutely the wrong ways to respond. And here in this portion, James 5:7–12, he tells us exactly how it is that you and I should respond when life is not fair, when injustice comes to us.
Now notice that verse 7 begins with the word, "therefore," and when you read that word, "therefore," you always ask yourself, what's it there for? James is about to apply to the brothers now in verse 7 what he has just described in the first six verses.
In other words, in light of—he's saying, "therefore," in light of—in light of the sinful attacks leveled against you by the wicked wealthy, by the unrighteous rich and the powerful, here's how you ought to respond in a way that honors God. "Therefore," in light of their actions, in light of their wicked deeds, the injustice of their actions, brothers, you ought to respond this way.
The basic connection between verses 1 through 6 and verses 7 through 12 is this: verses 1 through 6 describe the injustice that the wicked wealthy, the rich, unrighteous, and powerful had caused in the lives of these first-century Christians. Then, in verses 7 to 12, we have the flip side—how the righteous should respond. This is very practical. James basically, if you were to summarize this portion, says we should wait patiently for the coming of the Lord. The wicked will be judged, and all wrongs will be made right.
You see, in the opening six verses, James has been exposing and challenging the lives of the ungodly rich who defrauded and persecuted the poor. Now, in verses 7 through 12, he turns from the oppressors to the oppressed, and he tells them how they should behave under pressure and encourages them to look for that day—the day of deliverance—that one day will be theirs. It's coming.
This is, throughout the Scripture, by the way, a common biblical approach. The approach goes something like this: let's rehearse what your opponents, what your oppressors are doing. Now let's rehearse what your response should be. Wait for God to act.
So many examples I could turn to, but let's turn together to one, a prominent one—Psalm 37. This is really helpful. Psalm 37 reflects the same sort of theme. David, in the psalm rehearsing the reality that we face opposition, we face oppression, we face the wicked who are out to do one thing—hurt us, to do us injustice. And notice now together with me Psalm 37 verse 12. Look at it. He says, "The wicked schemes against the righteous and gnashes at him with his teeth."
Look at verse 14. "The wicked have drawn the sword and bent their bow to cast down the afflicted and the needy, to slay those who are upright in conduct."
That's the plot and the plan of the wicked, right here, described here. It's intentional, deliberate.
But what's our temptation in response to that? When we see those who are prospering in our world, who thumb their nose at our faith in the Lord Jesus Christ, and perhaps in some circumstances—certainly in other parts of the world—at us personally, and the attacks get really personal, how are we tempted to respond? Look at verse 1 of the psalm. We are tempted to what? Fret. Fret because of evildoers. We're tempted also to be envious toward them. You see it?
Now notice verse 7 again, the middle of the verse. We're tempted to fret "because of him who prospers in his way," to fret and worry "because of the man who carries out schemes of wickedness." That's our temptation—to respond in one of those two ways: either to worry or to envy.
But what's the remedy? What's the solution? Verse 7, look at verse 7: "Be still in Yahweh." "Be still in Yahweh and wait patiently for Him." "Be still in Yahweh and wait patiently for Him."
Verse 8: "Cease from anger and forsake wrath; Do not fret; it leads only to evildoing."
How can you have that kind of attitude? How can you face injustice like that? Well, look at the next verse, verse 9: "For evildoers will be cut off, But those who hope" – or wait, who hope waitingly or wait with hope – "for Yahweh, they will inherit the land. "Yet a little while and the wicked man will be no more. You will look carefully at his place and he will not be there."
David says, just think for a moment about the end of those who oppose you. Sounds like Asaph in Psalm 37, right? Remember that the end of the story has not yet been written. The last chapter is not yet in the book. Verse 15, you see the same point made: "Their sword will enter their own heart and their bows will be broken." Down to verse 20: "But the wicked will perish, And the enemies of Yahweh will be like the glory of the pastures. They vanish—in smoke they vanish away."
Down to verse 37: "Observe the blameless man, and behold the upright: For the man of peace will have posterity." – he will have a good end – And verse 38: "But transgressors will be altogether destroyed; The posterity of the wicked will be cut off." The contrast between the two. How it will end.
Beloved, this is a consistent message in Scripture. If you want to deal with injustice of this life, look to the future. Keep your eyes on that day. There's justice coming. There's justice coming. There's justice coming. That's exactly the message that James has for us.
Turn back to James 5, where he identifies for us in these verses, 7 through 12, our proper response to life's injustices. And life is not fair. In fact, five different responses that you and I ought to have to the injustices of life. And you will notice if you look at this paragraph that there are five imperatives or five commands. Each of those commands tells us exactly how we ought to respond to the unfairness of life.
I want to spend the remaining time that we have tonight on simply the first one—the first response to injustice—because it is the focus, really, of this passage. It's absolutely foundational. When life is not fair, this is what we ought to keep in mind. And before we begin, beloved, I want to encourage you to think for a moment about your own life. Think about injustice that you have suffered and perhaps are suffering. Perhaps those instances in your life, maybe you thought, life isn't fair.
When life is not fair, our first response should be, James tells us, "Be patient" – “until the coming of the Lord." "Be patient" – "until the coming of the Lord." This is the Word of God: "Be patient" – "until the coming of the Lord." "Be patient, brothers." Very simple. "Therefore be patient, brothers."
By the way, there's another strong argument for verses 1–6, just by way of reminder, referring to unbelievers—unbelieving, wicked, rich, and wealthy—who are oppressing Christians. Because if we're talking about Christians in verses 1–6, then what would James’ practical application be?
If those are Christians doing these things in verses 1-6, primarily, well, he's not going to apply that by saying, "Be patient." His application is going to be; repent, get your heart right, mourn, weep, just like he says back in chapter 4.
So it's clear here that this is a transition. Verses 1–6, addressed to unbelievers—wicked unbelievers who are oppressing believers—and verses 7 and following are now talking to Christians. And to them, James says, "Brothers, be patient."
Now, there are a couple of words in the New Testament for patience. One we're familiar with — the word hypomeno — we'll get to it. But this one here, translated patience, is not hypomeno , it's makrothymeo, and it's usually translated "being patient," but it refers to being patient with people. The other word, hypomeno, occurs later in this passage. We've met this word also in chapter 1, but down in this chapter, verse 11, it's the word translated "endurance," "staying power," to stay under, bear under the pressure, endure bad circumstances, affliction.
So patience is being patient with people; endurance is enduring difficult circumstances. Now what does this word makrothymeo mean—the word to be patient—what does it mean? Well, let me say this: it's the opposite of being short-tempered. It's the opposite of being short-tempered. Literally, this word is being long-tempered.This word makrothymeo is a compound word from two words. The first word is makros, "long," and thymos, "anger." It's being long-tempered, long-fuse.
One commentator writes the following, and I quote, "It is an attitude" – concerning this word –, "it's an attitude of self-restraint that enables one to refrain from hasty retaliation in the face of provocation." How desperately we need this virtue.
The noun form of this word, makrothumia, is often translated as long-suffering—to suffer long without responding in revenge or retaliation—and this is actually used of God. God is long-suffering. So obviously implied in this, "be patient," is you don't have the right to take revenge.Part of being patient means don't try to even get even. Don't try to settle injustice here.
You remember Paul's words to the Romans in Romans 12:19, "Never taking your own revenge, beloved – instead leave room for the wrath of God. For it is written," – Vengeance is Yours? No – "Vengeance is Mine", says the Lord, "I will repay," – "I will repay."
Never take your own revenge. Instead, James says, we are, instead of taking revenge, instead of getting even, we are to bear with them. We're to suffer long in the same way that God suffers long with people. He is long-suffering.
Maybe you've come to Christ at a later age in your life, maybe in your late teens or early twenties or even, you know, beyond that. Think of all of those years, as I think of those years, even myself, that God was long-suffering with me. Amazing. We are to suffer long in the same way that God suffers long with people.
Now there are two contexts in which you and I need to be patient with the injustice that comes to us from others. Injustice comes to us, to put it differently, for two different reasons. When you and I suffer injustice, it comes from one of two reasons.
Number one, it comes simply out of the overflow of living in a broken world—the fallenness of people. In other words, it's not that we are being persecuted for our faith or anything like that, it's simply we're around people who are fallen, and by virtue of that fallenness, you know, you have the overflow into our lives—injustice. It spills into our lives—injustice.
You remember Paul said in Titus 3:3, unbelievers are "despicable and hating one another." It's happening all around. And so you and I can sometimes suffer injustice simply because we live in a fallen world, and fallen people are prone to injustice because they're prone to promote themselves. All of that under the purview of the sovereignty of God.
Turn back to 1 Peter 2, notice with me verse 18. Here we have injustice like that—injustice that is simply the overflow of someone else's fallenness, and we get hurt by it. Verse 18, Peter is talking about how we're to respond submissively in the midst of suffering, and he says in verse 18, "Servants, be subject to your masters with all fear, not only to those who are good and considerate, but also to those who are," – the NASB has it "unreasonable," but literally the word is "crooked." It's the Greek word skolios. We get that word scoliosis — you recognize that word — we use it to describe the curvature of a spine, and it's a word that means crooked, warped.
He says, I want you to submit yourselves and be respectful as unto the Lord to those who are over you who are crooked, who are warped, and who are wicked. Verse 19, "For this finds favor, if for the sake of conscience toward God a person bears up under sorrows when suffering unrighteously. For what credit is there if, when you sin and are harshly treated, you endure? But if when you do good and suffer for it, you endure, this finds favor with God."
In other words, if you're just doing what you're supposed to do, and in this case your employer—your employer is a wicked person—and you get treated unjustly because of that, you patiently endure it. He says this finds favor with God.
So sometimes injustice comes into our lives simply as the overflow of the fallenness of the people around us.
But sometimes, secondly, injustice comes into our lives deliberately and purposefully because of our faith, because of our association with the Lord Jesus Christ, because you're a Christian, because of what you believe. Turn back to Matthew chapter 5, and Jesus addresses this form of injustice that can come to believers, and you remember in the Sermon on the Mount, in chapter 5 verse 10, He said, –Makarios –, "Blessed are those who have been persecuted"—now it's specific now, we know what the target is—"for the sake of righteousness." Here it's not just overflow of someone's fallenness affecting our lives, here it is intentional, designed to get at us because of our righteousness, because of whose we are. We live the difference, and they react against that.
Verse 11, "Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me." That's the key sentence. "Rejoice and be glad, for your reward in heaven is great; for in the same way they persecuted the prophets who were before you."
You know, it's interesting. As I thought about this, I realized, you and I don't encounter a lot of, or any, physical persecution. We don't. In fact, none of us—none that I know—have encountered physical persecution because of our faith.
Largely, the persecution that you and I endure is what? It's verbal. It's like Jesus said here: it's insults, saying all kinds of evil against you because of Me. And this is how injustice comes at us. It comes either from the overflow of the fallenness of people around us or it comes because of our faith. But either way, we are to respond with patience. Remember, it's linked to what we learned this morning because it's all of this. However form it takes, it's part of the all things. Right? Keep that in mind.
Patience, by the way—this Greek word for patience, makrothymeo —is the same word that's often used of God's patience with sinners, as I mentioned earlier. In other words, we are to exercise the same kind of patience that our Father does, that God does. And James says we are to do this, not for a day, not for a week, not for a month, not for a year, but we are to be patient—notice verse 7—"until the coming of the Lord." Be patient. Be long-suffering until the coming of the Lord, until the Lord comes. Bear with them until an expectation of the coming of the Lord.
Now, I want us to zero in on this word "coming." This word "coming" is a word that you no doubt are familiar with. It's that wonderful Greek word parousia. Parousia—it's a beautiful word. It's one of the three primary New Testament words for describing the second coming of the Lord Jesus Christ. It literally means, this word, "to be alongside of"— parousia —to be alongside of. He says, I want you to be patient until the Lord comes alongside of us. That would be a good translation.
In secular Greek, the word was used to describe the arrival of a king or a monarch at one of his cities. And it's really more than coming; it has the idea of one's presence—the presence of the monarch now is there. And so probably the best English word used to translate it is the word "arrival." And James says, I want you to be patient until the King arrives, the Lord arrives. In fact, 15 times in the New Testament, this word parousia, or "coming," is used to refer to Christ's return.
Let me share with you several of those, and there's a reason I'm doing this. Turn to 1 Corinthians 15:23. He says, in terms of the resurrection—which is what Paul is talking about in that context—he says, Christ was the first fruit of resurrection – "after that, those who are Christ's"—that's us—at His parousia, at His arrival, "at His coming."
Turn to 1 Thessalonians 2. In that letter to the Thessalonian church, Paul mentions this parousia, this coming. He does this often in that letter. Chapter 2, verse 19: "For who is our hope or joy or crown of boasting? Is it not even you, before our Lord Jesus at His – parousia –, His arrival, "His coming?"
Go to chapter 3, verse 13: He says, I'm praying that God "may strengthen your hearts blameless in holiness, before our God and Father, at the – parousia – "the coming", – the arrival – "of our Lord Jesus with all His saints."
Chapter 4, verse 15: And here's the most well-known usage of this word. "For this we say to you by the word of the Lord, that we who are alive and remain until the" – parousia – "the coming" – the arrival – "of the Lord, will not precede those who have fallen asleep."
You move forward to chapter 5, verse 23: "Now may the God of peace Himself sanctify you entirely, and may your spirit, soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ."
And you move forward to the second letter, 2 Thessalonians 2, verse 1-2 (a): "Now we ask you, brothers, with regard to the coming" – the parousia – the arrival – "of our Lord Jesus Christ and our gathering together to Him, that you not be quickly shaken in your mind."
There were false teachers that had caused these people to waver in their confidence in the coming of the Lord—that He's already come, they said. And Paul says, absolutely not. Don't waver in your confidence. Down to verse 8, he refers again to the appearance of His – parousia.
And in 2 Peter 3:4, Peter says—he actually refers to this—he does in the context of some people, you remember there, are saying, "Where is the promise of His coming?" There are scoffers saying, it's been a long time. Is He really coming? When is He going to come? Well, why hasn't He come yet? Come on, don't buy into this, they're saying.
Peter said, don't let that shake your faith. God doesn't march to man's timetable. He is coming.
And in 1 John 2, verse 28, John writes: "And now, little children, abide in Him, so that when He is manifested, we may have confidence and not shrink away from Him in shame at His" – parousia – "coming."
What I want us to see, beloved—and the reason I've mentioned all of those references, and there are many others, by the way—but what I want us to see is that this event, the parousia of the Lord, should be the constant preoccupation of your mind and my mind. Are you aware that some nearly 2,000 times—1,835 times—the second coming is referenced in Scripture? 300 times in the New Testament. That means one in every 13 verses in the New Testament refers to the second coming of the Lord Jesus.
The Puritan John Trapp said this, and I quote: "This is penned as a badge to the sleeve of every true believer, that he looks for and longs for Christ's coming."
Martin Luther wrote: "I preach as though Christ died yesterday, rose from the dead today, and is coming back tomorrow."
Is that how you live, beloved? Is that how you embrace the truths of the Scripture that we so love? Do you really think of Christ as having died yesterday, being raised today—so much a reality to you that it's as if it happened today—and you're anticipating His return tomorrow? We're all to live our lives looking. Looking. Looking.
Turn to Titus 2. In verse 11, Paul writes to his young son in the faith. Titus 2, in verse 11, he writes the following: "For the grace of God has appeared." Who's that referenced to? Grace incarnate. Grace incarnate, a reference to grace coming in the person of Jesus Christ—Him who is full of grace—has appeared, ."bringing salvation to all men," that is, He's made salvation available to all who would come to Him.
Now watch verse 12. It focuses on us. Instructing—this grace that has come in Christ teaches. It teaches us—that is, us who have come to embrace that grace, who have come to enjoy that grace—that grace instructing us that, denying ungodliness and worldly desires, we should live sensibly, righteously, and godly in the present age. And what's the first word in verse 13? "Looking" – "Looking" – "Looking." In other words, the grace of God brought to us in Christ instructs us or teaches us to live looking – looking.
Let me say that this word "looking," the verb "looking," is not the main verb. It's a modifying verb. The main verb—it's modifying to the main verb. In this case, it's an infinitive. We have been instructed in verse 12 to live looking. The main verb is "to live," and then the verb modifying the main verb is "looking." And the question is to you and to me: is that how we live? Is it really—this is how we live? Think for a moment. Ask yourself this question: do you really live day in and day out as a Christian looking for the coming of the Lord? Looking for the return of Christ?
He goes on to say looking for what? "Looking for the blessed hope and the appearing of the glory of our great God and Savior, Jesus Christ." By the way, this is a great verse to memorize and to keep handy. This is a reference to Jesus Christ as what? Our great God and Savior. He's God. He's not a creature. That's what grace teaches us to do—to live here in this present age looking.
And I have to tell you, beloved, it pains me to admit it. As I've searched my own heart this week, I cannot honestly say before the Lord that I live my life consistently looking. Why don't we long for Heaven more consistently like Paul did? Because we are so focused often and distracted by so many things here and now—even important things. And we get too comfortable, and things become too important for us to want to leave this world.And that makes it hard to sing with integrity, to use the words from Indelible Grace, the group: "On Jordan's stormy banks I stand and cast a wishful eye to Canaan's fair and happy land where my possession lie." You find it difficult to sing that. We can't sing that with our hearts. But let me tell you, beloved, when people are hurting, when they're going through the afflictions of life, when there's a tremendous loss, when you hear that a loved one has terminal illness, when a family has been destroyed by divorce, and when a person ages and their body begins to decay around them and fall apart so that living is effort and trouble and work—Heaven and Christ's return begin to have a new and fresh luster. And James says, be patient until Christ comes.
Isn't that what we read earlier in "1 Thessalonians 1"? There were a second coming people that were looking for the appearing of Jesus Christ. Be patient until the Lord comes. You see, suffering people long for the presence of Christ, their King. And here's the point. Listen carefully, beloved. Here's the point that James wants us to get.
You and I, as we face injustice in this world—and we do—we are to find in the return of Christ an anchor for our souls in the midst of an unfair world. An anchor. And to help us understand this point, James uses an illustration.
Look back to "James 5:7": "Behold," he says, "the farmer waits for the precious fruit of the soil, being patient about it, until it receives the early and late rains."
Now, you remember this is an agricultural society like that of the first century in James' world, and they would immediately understand this. The land of Israel was peppered with farms and with tenant farmers, and this would have been a relatively poor tenant farmer here. The word refers to basically a simple farmer. And what does a farmer like that live for? How do they live and what do they live for? The precious produce of the soil. They live for that. In other words, the harvest. That's what he lives for. The harvest is foremost on his mind.
But if he wants to enjoy the harvest, he has to what? Think about the illustration here. He has to what? He has to wait. He has to wait. He has to be patient. He waits, being patient about it, James says. He has to be patient. Before he can enjoy the produce, a lengthy process has to take place that includes even the right kinds of rain. Here it's called the early and late rains, and there's a specific reference here about this.
Again, a person from there, the land of Israel, which all of these people were a part of—they'd originally been in James' church in Jerusalem, now they're scattered because of the persecution—they would have understood this.
But let me give us a brief geography lesson so that we understand this even more. In Israel, there's little to no rain from June through September. Then beginning late October, early November, they get what they call the early rains, and usually in a series of dramatic downpours.
These wet the soil, and so the farmer now can really till the ground, plow the hard soil, that hard ground. It makes it plowable. So it's been wet, it's pliable, and it's open to the plow. So he can prepare the soil, he can sow the seed—that's the early rains. So it's critical. But then after that, something else is important to wait for. Over the next couple of months after he sows, between December and February, the land of Israel gets 75% of their annual rainfall. And then late April and May, they get what is called the late rains.
These are not usually massive thunderstorms, but rather light showers that enable the crops—the grain, for example—to mature to its fullest extent and be ready for harvest. Here's the point. Both the early and the late rains were crucial to a good harvest. And when they came, it was because of the faithfulness of God. The faithfulness of God. It was an evidence of His faithfulness. And the people were to pray for the early and late rains so they could have the produce, they could have good harvest.
And James' point in the illustration is that reaping a harvest requires time and patience. It started with the early rains in October, and you didn't see any harvest until the next summer. So just imagine what God had created for the Hebrews. He created a situation where these farmers in the first place were saying, "God, please, please bring the early rain." And then it comes. They plant. It's in the ground. "God, please, please, will You water this?" And then the latter rains come. And then it's, "God, please, please bring the harvest." And the life of a Hebrew farmer would have been a life of expectant waiting, trusting in God.
And so James says to believers who are suffering, you need to know when the Lord comes back. And by the way, when I say come back, let me extend that for a little bit. Whether He comes to you in your death or whether He comes back at the rapture when you're alive, when He does, what you labored for, what you worked for, what you sowed, what you endured—all of that will be worth it all when we see Christ. All of it. Because He says in Revelation 22:12, "Behold, I am coming quickly, and My reward is with Me, to render to every man according to his work." Galatians 6:9, "Let us not lose heart in doing good, for in due time we will reap if we do not grow weary."
How do you strengthen your heart? Reorient yourself. Change your mind. Your mindset. Change your thinking to say, "The Lord is going to return and reward. The Lord is going to return and reward." That's exactly the perspective we need when we're treated unfairly. Just be patient. Meditate on the truth that the Lord is going to return with a reward.
But I think James chose the picture of a farmer as well and harvest for another reason. You see, the image of a harvest is a familiar Jewish picture of judgment as well—God's judgment. Turn to Joel, the prophet Joel, for a moment. Joel chapter 3, you have here the description of Armageddon, as Joel prophesied the coming day of the Lord. And in Joel 3:12, we read, "Let the nations be roused up And come up to the valley of Jehoshaphat, For there I will sit to judge All the surrounding nations." The nations will gather there, God says. It's like a courtroom. "Send in the sickle," verses 13-14, "for the harvest is ripe. Come, tread, for the winepress is full; The vats overflow, for their evil is great. Multitudes, multitudes in the valley of decision, for the day of Yahweh is near in the valley of decision."
Here, judgment—God's judgment—is described as a harvest.
And when you come to the New Testament, you see the same image. In the ministry of John the Baptist, Matthew 3:12, our Lord is said to have "His winnowing fork is in His hand, and He will thoroughly clear His threshing floor, and He will gather His wheat into the barn, but He will burn up the chaff with unquenchable fire." So the image of a harvest is an image of coming judgment as well. And when you understand that, it makes James' illustration much more richer. James is saying, listen, be patient. Judgment day is coming when all will be set right. Yes, He’s coming for the believer to give the reward, but also He will judge the wicked.
Notice back in James 5:8 that James applies the illustration to us, and we'll close with this today. He says, "You too be patient." In the same way that the farmer waits for the harvest, you wait for the coming of the Lord and the judgment that He will bring. Beloved, listen. We live in a world known for injustice, but Jesus will come, James says. And when He comes, He will make all things right. There will be justice.
That's exactly how Paul taught the Thessalonians to think. In 2 Thessalonians 1, in verse 4, he says, "we ourselves boast about you among the churches of God for your perseverance and faith in the midst of all your persecutions and afflictions which you endure." He says, listen, you're treated unjustly. You live in the midst of injustice. But there's coming a day, verse 6 and following, when God is going "to repay with affliction those who afflict you and to give rest to you who are afflicted and to us as well."
He says, listen, understand, you may not be getting justice here right now, but justice is coming. And verse 7, when the Lord Jesus will be revealed from heaven with His mighty angels in flaming fire, executing vengeance on those who do not know God and those who do not obey the gospel of our Lord Jesus, it's coming. Be patient until the coming of the Lord.
I recall growing up certain instances. During the day when my dad used to be at work away, particularly one of my brothers would really like to push the envelope and cross the line. And when that happened, I still remember to this day, Mom's greatest threat was when that happened, she would say, "You just wait until Dad gets home." And that was it. That was it. And the clear implication of that statement was, I've been wronged, then when Dad gets home, He's going to make it right.
Beloved, that's exactly how the Bible urges us to think about the return of Jesus. When we're wronged, when we are treated unjustly, when we suffer injustice in this world, either as the overflow of the fallenness of the people around us in this broken world, or persecution for our faith, either way, there's coming a day when—and I say this reverently—when Dad comes home. And all of it will be made right. Wait patiently.
Let's pray.
Father, we come before Your presence once again and confess to You more than we like to admit that we're so tied to this world that we find it at times hard for us to anticipate and think of Heaven and think of our Lord's coming, the parousia of our Lord. O Lord, I pray that You would give us a renewed expectation, an anticipation of the coming of our Lord Jesus Christ. Help us, we plead, to live looking, looking for the blessed hope and the glorious appearing of the great God and our Savior, our Lord Jesus Christ.
Help us to live here in the light of there. Help us to live now in the light of then. And Father, I pray that while we anticipate the coming of our Lord, that we would be makrothymeo, patient, long-tempered, that we would be long-suffering, just as You are toward those who wreak injustice upon us. Help us to have a gracious spirit. Help us even as our Lord who, when He was reviled, did not revile in return, but kept on entrusting Himself to Him who judges righteously. Lord, help us to live like that.
And I pray as well, O Lord, for the person here this evening who is not ready for the coming of the Lord. O Lord, I pray that even tonight You would bring them to that awareness, that realization, that they're not ready to meet the Lord Jesus because they'll have to stand before Him as their Judge, not as their Savior. I pray, Lord, that by a manifestation of Your grace, open their eyes. O God, open their eyes to see the danger that lies before them. And may this be the day that You draw them to Yourself in faith and repentance.
We pray this all for the glory of Him who is the living Head of the Church, the Lord Jesus Christ. And we cry out with John, "Even so, come quickly, Lord Jesus." Amen.
We've all heard statements like this. Maybe even we thought them or said them ourselves.
"He doesn't deserve that." "That's just wrong." "This is horrible." "This just isn't right." "What's happening doesn't make any sense." "I just simply don't understand." "Someone else is getting the credit that really belongs to me." "It's not fair." "I always get the short end of the stick." "I didn't do anything wrong, but I'm still being criticized."
No matter what words we use to describe this kind of confused disbelief, we're saying the same thing: it's not fair. Life is not fair. "It's not fair" can take many forms, and if you listen carefully, you'll hear the statement made by numerous people, even in the Scripture.
Rachel said it when her sister had many children, and she didn't. The elder brother said it when his father gave the returning prodigal a royal celebration. The Jews said it when they grumbled against God in the wilderness. Jeremiah said it when he was oppressed because of his message of destruction given to him by God.
Basically, we utter the statement when we believe we are not being treated fairly. Sometimes we are angry at other people, and sometimes we're angry about situations and circumstances. Really, ultimately, if we're not careful, we're angry with God regardless of how well we disguise it, even to ourselves.
You see, we live in a broken world. We live in a sin-cursed world, and there are certainly times in this life—and there are many of them—when injustice is done to us, when injustice is done all around, when life certainly isn't fair.You hear about it all around. You read about it in the news. You see it. And there are times, certainly, when life doesn't seem to be fair specifically to us. As I thought about injustice and fairness, and I thought of how common it is—really a part of our broken world—you lose your job through no fault of your own. You're passed over for that long-expected and promised promotion so that it can be given to the boss's young son or daughter who doesn't even half qualify for the job. You discover that you are getting paid less than someone else for doing exactly the same thing. You lose your retirement, built by your work for your entire life, because of a criminal mismanagement among the company's directors. You seem to be going through prolonged seasons of afflictions when others seem to be gliding happily through life, and they don't even live for God. On and on, the list could go on of the injustices that are part of this life. But perhaps the hardest one, the hardest form of injustice, is when we bear the brunt of undeserved, unwarranted attacks upon us.
That is exactly what was happening to James' first readers here. They were bearing the brunt of a full frontal attack upon them. Notice back in chapter 2 and verse 6. This attack is identified. We noted it when we were in James in that chapter that time: "Is it not the rich who oppress you and they themselves drag you into court?"
You remember there were some very, very wealthy, powerful, influential, unregenerate people in their communities, they were wicked, opposed to believers, and they were using the court system to manipulate and get their way, either to get a sort of vindictive spirit fulfilled or to gain some financial or political advantage.
And then you remember last time we were in James, James 5, the first six verses, we saw these people for who they really are—these wicked wealthy, these unrighteous rich. They were even, in verse 4, withholding the pay from those day laborers who counted on that pay to feed their families. These believers were being treated not only harshly but unfairly and unjustly. It's just not fair.
So how should they respond when life was blatantly unfair to them? Or more to the point, how should each and every one of us respond when life isn't fair to us? Well, I can tell you how we most commonly respond, left to ourselves. There are really three common sinful responses that we have to injustice left to ourselves.
The first of them is to accuse God of injustice and unfairness. A lot of people who live their entire life on earth are literally holding a grudge against God. They understand that God is all-powerful, He's sovereign, He's in control, and so when injustice comes into their lives, their first response is to blame God, to hold Him responsible. We see many, many examples of this in Scripture: the sons of Korah and the children of Israel in the wilderness, and you blame God. It's not fair. God is holding back. It's Your fault, God—the woman who You gave me, the serpent that You created, God. Literally, there are people who live their lives in the state of settled resentment and anger against God for something that has happened to them.
A second sinful response to injustice that we face in our world is to turn—rather than turning to God, we turn at the people that are behind that injustice, harboring anger, resentment, bitterness toward those who have mistreated us. This too is a very common sinful reaction to injustice. "I wish them ill." There's that resentment. "I will never, ever, ever, no matter what, I will never forgive that person." Someone who has been wronged says words just like that.
Third sinful response is taking our own revenge, just getting even, settling scores. "I will get back at that person. They won't know where, but they will know definitely, certainly why."
It's sort of the common response. You know, I thought about this recently, and it really is surprising in a sense how this theme really dominates our culture—this theme of revenge, someone who has been unjustly attacked, getting even. Because there's within the human heart a desire to exact revenge, to get my pound of flesh for how I have been treated. And we as the people of God, because of that remaining corruption, if we're not careful, it will raise its ugly head.
All of those three are absolutely the wrong ways to respond. And here in this portion, James 5:7–12, he tells us exactly how it is that you and I should respond when life is not fair, when injustice comes to us.
Now notice that verse 7 begins with the word, "therefore," and when you read that word, "therefore," you always ask yourself, what's it there for? James is about to apply to the brothers now in verse 7 what he has just described in the first six verses.
In other words, in light of—he's saying, "therefore," in light of—in light of the sinful attacks leveled against you by the wicked wealthy, by the unrighteous rich and the powerful, here's how you ought to respond in a way that honors God. "Therefore," in light of their actions, in light of their wicked deeds, the injustice of their actions, brothers, you ought to respond this way.
The basic connection between verses 1 through 6 and verses 7 through 12 is this: verses 1 through 6 describe the injustice that the wicked wealthy, the rich, unrighteous, and powerful had caused in the lives of these first-century Christians. Then, in verses 7 to 12, we have the flip side—how the righteous should respond. This is very practical. James basically, if you were to summarize this portion, says we should wait patiently for the coming of the Lord. The wicked will be judged, and all wrongs will be made right.
You see, in the opening six verses, James has been exposing and challenging the lives of the ungodly rich who defrauded and persecuted the poor. Now, in verses 7 through 12, he turns from the oppressors to the oppressed, and he tells them how they should behave under pressure and encourages them to look for that day—the day of deliverance—that one day will be theirs. It's coming.
This is, throughout the Scripture, by the way, a common biblical approach. The approach goes something like this: let's rehearse what your opponents, what your oppressors are doing. Now let's rehearse what your response should be. Wait for God to act.
So many examples I could turn to, but let's turn together to one, a prominent one—Psalm 37. This is really helpful. Psalm 37 reflects the same sort of theme. David, in the psalm rehearsing the reality that we face opposition, we face oppression, we face the wicked who are out to do one thing—hurt us, to do us injustice. And notice now together with me Psalm 37 verse 12. Look at it. He says, "The wicked schemes against the righteous and gnashes at him with his teeth."
Look at verse 14. "The wicked have drawn the sword and bent their bow to cast down the afflicted and the needy, to slay those who are upright in conduct."
That's the plot and the plan of the wicked, right here, described here. It's intentional, deliberate.
But what's our temptation in response to that? When we see those who are prospering in our world, who thumb their nose at our faith in the Lord Jesus Christ, and perhaps in some circumstances—certainly in other parts of the world—at us personally, and the attacks get really personal, how are we tempted to respond? Look at verse 1 of the psalm. We are tempted to what? Fret. Fret because of evildoers. We're tempted also to be envious toward them. You see it?
Now notice verse 7 again, the middle of the verse. We're tempted to fret "because of him who prospers in his way," to fret and worry "because of the man who carries out schemes of wickedness." That's our temptation—to respond in one of those two ways: either to worry or to envy.
But what's the remedy? What's the solution? Verse 7, look at verse 7: "Be still in Yahweh." "Be still in Yahweh and wait patiently for Him." "Be still in Yahweh and wait patiently for Him."
Verse 8: "Cease from anger and forsake wrath; Do not fret; it leads only to evildoing."
How can you have that kind of attitude? How can you face injustice like that? Well, look at the next verse, verse 9: "For evildoers will be cut off, But those who hope" – or wait, who hope waitingly or wait with hope – "for Yahweh, they will inherit the land. "Yet a little while and the wicked man will be no more. You will look carefully at his place and he will not be there."
David says, just think for a moment about the end of those who oppose you. Sounds like Asaph in Psalm 37, right? Remember that the end of the story has not yet been written. The last chapter is not yet in the book. Verse 15, you see the same point made: "Their sword will enter their own heart and their bows will be broken." Down to verse 20: "But the wicked will perish, And the enemies of Yahweh will be like the glory of the pastures. They vanish—in smoke they vanish away."
Down to verse 37: "Observe the blameless man, and behold the upright: For the man of peace will have posterity." – he will have a good end – And verse 38: "But transgressors will be altogether destroyed; The posterity of the wicked will be cut off." The contrast between the two. How it will end.
Beloved, this is a consistent message in Scripture. If you want to deal with injustice of this life, look to the future. Keep your eyes on that day. There's justice coming. There's justice coming. There's justice coming. That's exactly the message that James has for us.
Turn back to James 5, where he identifies for us in these verses, 7 through 12, our proper response to life's injustices. And life is not fair. In fact, five different responses that you and I ought to have to the injustices of life. And you will notice if you look at this paragraph that there are five imperatives or five commands. Each of those commands tells us exactly how we ought to respond to the unfairness of life.
I want to spend the remaining time that we have tonight on simply the first one—the first response to injustice—because it is the focus, really, of this passage. It's absolutely foundational. When life is not fair, this is what we ought to keep in mind. And before we begin, beloved, I want to encourage you to think for a moment about your own life. Think about injustice that you have suffered and perhaps are suffering. Perhaps those instances in your life, maybe you thought, life isn't fair.
When life is not fair, our first response should be, James tells us, "Be patient" – “until the coming of the Lord." "Be patient" – "until the coming of the Lord." This is the Word of God: "Be patient" – "until the coming of the Lord." "Be patient, brothers." Very simple. "Therefore be patient, brothers."
By the way, there's another strong argument for verses 1–6, just by way of reminder, referring to unbelievers—unbelieving, wicked, rich, and wealthy—who are oppressing Christians. Because if we're talking about Christians in verses 1–6, then what would James’ practical application be?
If those are Christians doing these things in verses 1-6, primarily, well, he's not going to apply that by saying, "Be patient." His application is going to be; repent, get your heart right, mourn, weep, just like he says back in chapter 4.
So it's clear here that this is a transition. Verses 1–6, addressed to unbelievers—wicked unbelievers who are oppressing believers—and verses 7 and following are now talking to Christians. And to them, James says, "Brothers, be patient."
Now, there are a couple of words in the New Testament for patience. One we're familiar with — the word hypomeno — we'll get to it. But this one here, translated patience, is not hypomeno , it's makrothymeo, and it's usually translated "being patient," but it refers to being patient with people. The other word, hypomeno, occurs later in this passage. We've met this word also in chapter 1, but down in this chapter, verse 11, it's the word translated "endurance," "staying power," to stay under, bear under the pressure, endure bad circumstances, affliction.
So patience is being patient with people; endurance is enduring difficult circumstances. Now what does this word makrothymeo mean—the word to be patient—what does it mean? Well, let me say this: it's the opposite of being short-tempered. It's the opposite of being short-tempered. Literally, this word is being long-tempered.This word makrothymeo is a compound word from two words. The first word is makros, "long," and thymos, "anger." It's being long-tempered, long-fuse.
One commentator writes the following, and I quote, "It is an attitude" – concerning this word –, "it's an attitude of self-restraint that enables one to refrain from hasty retaliation in the face of provocation." How desperately we need this virtue.
The noun form of this word, makrothumia, is often translated as long-suffering—to suffer long without responding in revenge or retaliation—and this is actually used of God. God is long-suffering. So obviously implied in this, "be patient," is you don't have the right to take revenge.Part of being patient means don't try to even get even. Don't try to settle injustice here.
You remember Paul's words to the Romans in Romans 12:19, "Never taking your own revenge, beloved – instead leave room for the wrath of God. For it is written," – Vengeance is Yours? No – "Vengeance is Mine", says the Lord, "I will repay," – "I will repay."
Never take your own revenge. Instead, James says, we are, instead of taking revenge, instead of getting even, we are to bear with them. We're to suffer long in the same way that God suffers long with people. He is long-suffering.
Maybe you've come to Christ at a later age in your life, maybe in your late teens or early twenties or even, you know, beyond that. Think of all of those years, as I think of those years, even myself, that God was long-suffering with me. Amazing. We are to suffer long in the same way that God suffers long with people.
Now there are two contexts in which you and I need to be patient with the injustice that comes to us from others. Injustice comes to us, to put it differently, for two different reasons. When you and I suffer injustice, it comes from one of two reasons.
Number one, it comes simply out of the overflow of living in a broken world—the fallenness of people. In other words, it's not that we are being persecuted for our faith or anything like that, it's simply we're around people who are fallen, and by virtue of that fallenness, you know, you have the overflow into our lives—injustice. It spills into our lives—injustice.
You remember Paul said in Titus 3:3, unbelievers are "despicable and hating one another." It's happening all around. And so you and I can sometimes suffer injustice simply because we live in a fallen world, and fallen people are prone to injustice because they're prone to promote themselves. All of that under the purview of the sovereignty of God.
Turn back to 1 Peter 2, notice with me verse 18. Here we have injustice like that—injustice that is simply the overflow of someone else's fallenness, and we get hurt by it. Verse 18, Peter is talking about how we're to respond submissively in the midst of suffering, and he says in verse 18, "Servants, be subject to your masters with all fear, not only to those who are good and considerate, but also to those who are," – the NASB has it "unreasonable," but literally the word is "crooked." It's the Greek word skolios. We get that word scoliosis — you recognize that word — we use it to describe the curvature of a spine, and it's a word that means crooked, warped.
He says, I want you to submit yourselves and be respectful as unto the Lord to those who are over you who are crooked, who are warped, and who are wicked. Verse 19, "For this finds favor, if for the sake of conscience toward God a person bears up under sorrows when suffering unrighteously. For what credit is there if, when you sin and are harshly treated, you endure? But if when you do good and suffer for it, you endure, this finds favor with God."
In other words, if you're just doing what you're supposed to do, and in this case your employer—your employer is a wicked person—and you get treated unjustly because of that, you patiently endure it. He says this finds favor with God.
So sometimes injustice comes into our lives simply as the overflow of the fallenness of the people around us.
But sometimes, secondly, injustice comes into our lives deliberately and purposefully because of our faith, because of our association with the Lord Jesus Christ, because you're a Christian, because of what you believe. Turn back to Matthew chapter 5, and Jesus addresses this form of injustice that can come to believers, and you remember in the Sermon on the Mount, in chapter 5 verse 10, He said, –Makarios –, "Blessed are those who have been persecuted"—now it's specific now, we know what the target is—"for the sake of righteousness." Here it's not just overflow of someone's fallenness affecting our lives, here it is intentional, designed to get at us because of our righteousness, because of whose we are. We live the difference, and they react against that.
Verse 11, "Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me." That's the key sentence. "Rejoice and be glad, for your reward in heaven is great; for in the same way they persecuted the prophets who were before you."
You know, it's interesting. As I thought about this, I realized, you and I don't encounter a lot of, or any, physical persecution. We don't. In fact, none of us—none that I know—have encountered physical persecution because of our faith.
Largely, the persecution that you and I endure is what? It's verbal. It's like Jesus said here: it's insults, saying all kinds of evil against you because of Me. And this is how injustice comes at us. It comes either from the overflow of the fallenness of people around us or it comes because of our faith. But either way, we are to respond with patience. Remember, it's linked to what we learned this morning because it's all of this. However form it takes, it's part of the all things. Right? Keep that in mind.
Patience, by the way—this Greek word for patience, makrothymeo —is the same word that's often used of God's patience with sinners, as I mentioned earlier. In other words, we are to exercise the same kind of patience that our Father does, that God does. And James says we are to do this, not for a day, not for a week, not for a month, not for a year, but we are to be patient—notice verse 7—"until the coming of the Lord." Be patient. Be long-suffering until the coming of the Lord, until the Lord comes. Bear with them until an expectation of the coming of the Lord.
Now, I want us to zero in on this word "coming." This word "coming" is a word that you no doubt are familiar with. It's that wonderful Greek word parousia. Parousia—it's a beautiful word. It's one of the three primary New Testament words for describing the second coming of the Lord Jesus Christ. It literally means, this word, "to be alongside of"— parousia —to be alongside of. He says, I want you to be patient until the Lord comes alongside of us. That would be a good translation.
In secular Greek, the word was used to describe the arrival of a king or a monarch at one of his cities. And it's really more than coming; it has the idea of one's presence—the presence of the monarch now is there. And so probably the best English word used to translate it is the word "arrival." And James says, I want you to be patient until the King arrives, the Lord arrives. In fact, 15 times in the New Testament, this word parousia, or "coming," is used to refer to Christ's return.
Let me share with you several of those, and there's a reason I'm doing this. Turn to 1 Corinthians 15:23. He says, in terms of the resurrection—which is what Paul is talking about in that context—he says, Christ was the first fruit of resurrection – "after that, those who are Christ's"—that's us—at His parousia, at His arrival, "at His coming."
Turn to 1 Thessalonians 2. In that letter to the Thessalonian church, Paul mentions this parousia, this coming. He does this often in that letter. Chapter 2, verse 19: "For who is our hope or joy or crown of boasting? Is it not even you, before our Lord Jesus at His – parousia –, His arrival, "His coming?"
Go to chapter 3, verse 13: He says, I'm praying that God "may strengthen your hearts blameless in holiness, before our God and Father, at the – parousia – "the coming", – the arrival – "of our Lord Jesus with all His saints."
Chapter 4, verse 15: And here's the most well-known usage of this word. "For this we say to you by the word of the Lord, that we who are alive and remain until the" – parousia – "the coming" – the arrival – "of the Lord, will not precede those who have fallen asleep."
You move forward to chapter 5, verse 23: "Now may the God of peace Himself sanctify you entirely, and may your spirit, soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ."
And you move forward to the second letter, 2 Thessalonians 2, verse 1-2 (a): "Now we ask you, brothers, with regard to the coming" – the parousia – the arrival – "of our Lord Jesus Christ and our gathering together to Him, that you not be quickly shaken in your mind."
There were false teachers that had caused these people to waver in their confidence in the coming of the Lord—that He's already come, they said. And Paul says, absolutely not. Don't waver in your confidence. Down to verse 8, he refers again to the appearance of His – parousia.
And in 2 Peter 3:4, Peter says—he actually refers to this—he does in the context of some people, you remember there, are saying, "Where is the promise of His coming?" There are scoffers saying, it's been a long time. Is He really coming? When is He going to come? Well, why hasn't He come yet? Come on, don't buy into this, they're saying.
Peter said, don't let that shake your faith. God doesn't march to man's timetable. He is coming.
And in 1 John 2, verse 28, John writes: "And now, little children, abide in Him, so that when He is manifested, we may have confidence and not shrink away from Him in shame at His" – parousia – "coming."
What I want us to see, beloved—and the reason I've mentioned all of those references, and there are many others, by the way—but what I want us to see is that this event, the parousia of the Lord, should be the constant preoccupation of your mind and my mind. Are you aware that some nearly 2,000 times—1,835 times—the second coming is referenced in Scripture? 300 times in the New Testament. That means one in every 13 verses in the New Testament refers to the second coming of the Lord Jesus.
The Puritan John Trapp said this, and I quote: "This is penned as a badge to the sleeve of every true believer, that he looks for and longs for Christ's coming."
Martin Luther wrote: "I preach as though Christ died yesterday, rose from the dead today, and is coming back tomorrow."
Is that how you live, beloved? Is that how you embrace the truths of the Scripture that we so love? Do you really think of Christ as having died yesterday, being raised today—so much a reality to you that it's as if it happened today—and you're anticipating His return tomorrow? We're all to live our lives looking. Looking. Looking.
Turn to Titus 2. In verse 11, Paul writes to his young son in the faith. Titus 2, in verse 11, he writes the following: "For the grace of God has appeared." Who's that referenced to? Grace incarnate. Grace incarnate, a reference to grace coming in the person of Jesus Christ—Him who is full of grace—has appeared, ."bringing salvation to all men," that is, He's made salvation available to all who would come to Him.
Now watch verse 12. It focuses on us. Instructing—this grace that has come in Christ teaches. It teaches us—that is, us who have come to embrace that grace, who have come to enjoy that grace—that grace instructing us that, denying ungodliness and worldly desires, we should live sensibly, righteously, and godly in the present age. And what's the first word in verse 13? "Looking" – "Looking" – "Looking." In other words, the grace of God brought to us in Christ instructs us or teaches us to live looking – looking.
Let me say that this word "looking," the verb "looking," is not the main verb. It's a modifying verb. The main verb—it's modifying to the main verb. In this case, it's an infinitive. We have been instructed in verse 12 to live looking. The main verb is "to live," and then the verb modifying the main verb is "looking." And the question is to you and to me: is that how we live? Is it really—this is how we live? Think for a moment. Ask yourself this question: do you really live day in and day out as a Christian looking for the coming of the Lord? Looking for the return of Christ?
He goes on to say looking for what? "Looking for the blessed hope and the appearing of the glory of our great God and Savior, Jesus Christ." By the way, this is a great verse to memorize and to keep handy. This is a reference to Jesus Christ as what? Our great God and Savior. He's God. He's not a creature. That's what grace teaches us to do—to live here in this present age looking.
And I have to tell you, beloved, it pains me to admit it. As I've searched my own heart this week, I cannot honestly say before the Lord that I live my life consistently looking. Why don't we long for Heaven more consistently like Paul did? Because we are so focused often and distracted by so many things here and now—even important things. And we get too comfortable, and things become too important for us to want to leave this world.And that makes it hard to sing with integrity, to use the words from Indelible Grace, the group: "On Jordan's stormy banks I stand and cast a wishful eye to Canaan's fair and happy land where my possession lie." You find it difficult to sing that. We can't sing that with our hearts. But let me tell you, beloved, when people are hurting, when they're going through the afflictions of life, when there's a tremendous loss, when you hear that a loved one has terminal illness, when a family has been destroyed by divorce, and when a person ages and their body begins to decay around them and fall apart so that living is effort and trouble and work—Heaven and Christ's return begin to have a new and fresh luster. And James says, be patient until Christ comes.
Isn't that what we read earlier in "1 Thessalonians 1"? There were a second coming people that were looking for the appearing of Jesus Christ. Be patient until the Lord comes. You see, suffering people long for the presence of Christ, their King. And here's the point. Listen carefully, beloved. Here's the point that James wants us to get.
You and I, as we face injustice in this world—and we do—we are to find in the return of Christ an anchor for our souls in the midst of an unfair world. An anchor. And to help us understand this point, James uses an illustration.
Look back to "James 5:7": "Behold," he says, "the farmer waits for the precious fruit of the soil, being patient about it, until it receives the early and late rains."
Now, you remember this is an agricultural society like that of the first century in James' world, and they would immediately understand this. The land of Israel was peppered with farms and with tenant farmers, and this would have been a relatively poor tenant farmer here. The word refers to basically a simple farmer. And what does a farmer like that live for? How do they live and what do they live for? The precious produce of the soil. They live for that. In other words, the harvest. That's what he lives for. The harvest is foremost on his mind.
But if he wants to enjoy the harvest, he has to what? Think about the illustration here. He has to what? He has to wait. He has to wait. He has to be patient. He waits, being patient about it, James says. He has to be patient. Before he can enjoy the produce, a lengthy process has to take place that includes even the right kinds of rain. Here it's called the early and late rains, and there's a specific reference here about this.
Again, a person from there, the land of Israel, which all of these people were a part of—they'd originally been in James' church in Jerusalem, now they're scattered because of the persecution—they would have understood this.
But let me give us a brief geography lesson so that we understand this even more. In Israel, there's little to no rain from June through September. Then beginning late October, early November, they get what they call the early rains, and usually in a series of dramatic downpours.
These wet the soil, and so the farmer now can really till the ground, plow the hard soil, that hard ground. It makes it plowable. So it's been wet, it's pliable, and it's open to the plow. So he can prepare the soil, he can sow the seed—that's the early rains. So it's critical. But then after that, something else is important to wait for. Over the next couple of months after he sows, between December and February, the land of Israel gets 75% of their annual rainfall. And then late April and May, they get what is called the late rains.
These are not usually massive thunderstorms, but rather light showers that enable the crops—the grain, for example—to mature to its fullest extent and be ready for harvest. Here's the point. Both the early and the late rains were crucial to a good harvest. And when they came, it was because of the faithfulness of God. The faithfulness of God. It was an evidence of His faithfulness. And the people were to pray for the early and late rains so they could have the produce, they could have good harvest.
And James' point in the illustration is that reaping a harvest requires time and patience. It started with the early rains in October, and you didn't see any harvest until the next summer. So just imagine what God had created for the Hebrews. He created a situation where these farmers in the first place were saying, "God, please, please bring the early rain." And then it comes. They plant. It's in the ground. "God, please, please, will You water this?" And then the latter rains come. And then it's, "God, please, please bring the harvest." And the life of a Hebrew farmer would have been a life of expectant waiting, trusting in God.
And so James says to believers who are suffering, you need to know when the Lord comes back. And by the way, when I say come back, let me extend that for a little bit. Whether He comes to you in your death or whether He comes back at the rapture when you're alive, when He does, what you labored for, what you worked for, what you sowed, what you endured—all of that will be worth it all when we see Christ. All of it. Because He says in Revelation 22:12, "Behold, I am coming quickly, and My reward is with Me, to render to every man according to his work." Galatians 6:9, "Let us not lose heart in doing good, for in due time we will reap if we do not grow weary."
How do you strengthen your heart? Reorient yourself. Change your mind. Your mindset. Change your thinking to say, "The Lord is going to return and reward. The Lord is going to return and reward." That's exactly the perspective we need when we're treated unfairly. Just be patient. Meditate on the truth that the Lord is going to return with a reward.
But I think James chose the picture of a farmer as well and harvest for another reason. You see, the image of a harvest is a familiar Jewish picture of judgment as well—God's judgment. Turn to Joel, the prophet Joel, for a moment. Joel chapter 3, you have here the description of Armageddon, as Joel prophesied the coming day of the Lord. And in Joel 3:12, we read, "Let the nations be roused up And come up to the valley of Jehoshaphat, For there I will sit to judge All the surrounding nations." The nations will gather there, God says. It's like a courtroom. "Send in the sickle," verses 13-14, "for the harvest is ripe. Come, tread, for the winepress is full; The vats overflow, for their evil is great. Multitudes, multitudes in the valley of decision, for the day of Yahweh is near in the valley of decision."
Here, judgment—God's judgment—is described as a harvest.
And when you come to the New Testament, you see the same image. In the ministry of John the Baptist, Matthew 3:12, our Lord is said to have "His winnowing fork is in His hand, and He will thoroughly clear His threshing floor, and He will gather His wheat into the barn, but He will burn up the chaff with unquenchable fire." So the image of a harvest is an image of coming judgment as well. And when you understand that, it makes James' illustration much more richer. James is saying, listen, be patient. Judgment day is coming when all will be set right. Yes, He’s coming for the believer to give the reward, but also He will judge the wicked.
Notice back in James 5:8 that James applies the illustration to us, and we'll close with this today. He says, "You too be patient." In the same way that the farmer waits for the harvest, you wait for the coming of the Lord and the judgment that He will bring. Beloved, listen. We live in a world known for injustice, but Jesus will come, James says. And when He comes, He will make all things right. There will be justice.
That's exactly how Paul taught the Thessalonians to think. In 2 Thessalonians 1, in verse 4, he says, "we ourselves boast about you among the churches of God for your perseverance and faith in the midst of all your persecutions and afflictions which you endure." He says, listen, you're treated unjustly. You live in the midst of injustice. But there's coming a day, verse 6 and following, when God is going "to repay with affliction those who afflict you and to give rest to you who are afflicted and to us as well."
He says, listen, understand, you may not be getting justice here right now, but justice is coming. And verse 7, when the Lord Jesus will be revealed from heaven with His mighty angels in flaming fire, executing vengeance on those who do not know God and those who do not obey the gospel of our Lord Jesus, it's coming. Be patient until the coming of the Lord.
I recall growing up certain instances. During the day when my dad used to be at work away, particularly one of my brothers would really like to push the envelope and cross the line. And when that happened, I still remember to this day, Mom's greatest threat was when that happened, she would say, "You just wait until Dad gets home." And that was it. That was it. And the clear implication of that statement was, I've been wronged, then when Dad gets home, He's going to make it right.
Beloved, that's exactly how the Bible urges us to think about the return of Jesus. When we're wronged, when we are treated unjustly, when we suffer injustice in this world, either as the overflow of the fallenness of the people around us in this broken world, or persecution for our faith, either way, there's coming a day when—and I say this reverently—when Dad comes home. And all of it will be made right. Wait patiently.
Let's pray.
Father, we come before Your presence once again and confess to You more than we like to admit that we're so tied to this world that we find it at times hard for us to anticipate and think of Heaven and think of our Lord's coming, the parousia of our Lord. O Lord, I pray that You would give us a renewed expectation, an anticipation of the coming of our Lord Jesus Christ. Help us, we plead, to live looking, looking for the blessed hope and the glorious appearing of the great God and our Savior, our Lord Jesus Christ.
Help us to live here in the light of there. Help us to live now in the light of then. And Father, I pray that while we anticipate the coming of our Lord, that we would be makrothymeo, patient, long-tempered, that we would be long-suffering, just as You are toward those who wreak injustice upon us. Help us to have a gracious spirit. Help us even as our Lord who, when He was reviled, did not revile in return, but kept on entrusting Himself to Him who judges righteously. Lord, help us to live like that.
And I pray as well, O Lord, for the person here this evening who is not ready for the coming of the Lord. O Lord, I pray that even tonight You would bring them to that awareness, that realization, that they're not ready to meet the Lord Jesus because they'll have to stand before Him as their Judge, not as their Savior. I pray, Lord, that by a manifestation of Your grace, open their eyes. O God, open their eyes to see the danger that lies before them. And may this be the day that You draw them to Yourself in faith and repentance.
We pray this all for the glory of Him who is the living Head of the Church, the Lord Jesus Christ. And we cry out with John, "Even so, come quickly, Lord Jesus." Amen.
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