​James 1: 12 – 18.
 
The trials and temptations in our lives are indicative of the testing of our faith as we seek to apply God’s wisdom towards life’s vicissitudes (James 1:5). The critical attitude over unrelenting distresses is to stave off any bitterness which may result in the capitulation of our faith. The realisation that God’s grace is available and that He remains in control over the circumstances in our lives are of paramount importance. However, the reality that life at times can seem unfair will persist! James in his Epistle provides us with some handles in coping with this perplexity. There is no doubt that suffering do impact our spiritual maturity, but when we learn to cling onto our central duty to love God wholeheartedly (Matt 22:35-38), we persevere through it, since we know that He loves us unconditionally (James 1:2-4). 
 
James is not categorically stating that trials and temptations are morally correct in themselves, but he is merely appraising the reality we face in a fallen world. The reward of our endurance is ‘the crown of life.’ Although the symbolic crown or head-wreath is given to one who had won his competitive race, notionally, James addressed the fact that the believer, at the end of the day, had been tried by trials and had prevailed over them despite the costs involved (c.f., 1 Cor 9:24-25; Heb 12:1; 2 Cor 10:18; 2 Tim 2:15; 2 Tim 4:8; 1 Peter 5:4). Throughout the ages, resilience has been the consistent hallmark of the persecuted church, due largely to an unquenchable faith in the divine eschatological promise of ‘the living hope’ (c.f., 1 Peter 1:3-9). This eternal hope for those who have committed themselves to Christ to share in His new life and to participate fully in it in the future (Rom. 6:4–5; 1 Cor. 15), enables believers to face even death without fear, for death is not an end for him, but a beginning of life in his Master’s presence. Sadly, our essential focus in the here-and-now concerning this eternal future inheritance is often subsumed by the cares of this world. There is definitively a need to refocus from time-to-time on our calling to ensure that life is not completely preoccupied with only the mundane (2 Tim 1:9-10).
 
James next follows through with an explanation of the mechanics of temptation by an outrageous allegorical example of the birthing process (James 1:13-15). The trajectory of trials, temptations and sins, in that order, indicates a personal accountability as each individual is completely responsible for exercising his own desires and will; i.e., our own lusts as symbolised by the mother figure giving birth to sin and eventually leading to death! Lest we confuse God’s motives in the trials He sends us in the proofing of our faith by claiming that He is tempting us, James reminds us that God is incapable of tempting anyone, as He is intrinsically holy. The objective of the trials in His sovereignty is to fortify our faith, never to entice us into sin, since He is the source of ‘every perfect gift’ (James 1:16-17). God is fundamentally incapable of making any mistakes and obligated to no one. Therefore, the Creator of the heavens casts no shadow (c.f., John 8:12; Rev 21:22-27), unlike His handiworks, being the only dependable Reference Point to all of His creations, both to the visible and the invisible. 
 
Juxtaposed against the earlier reference on our fallenness giving birth to sin (James 1:15), James then stated the obvious: due to God’s gracious will, “He brought us forth (viz., through the new birth) by the word of truth, so that we would be a kind of first fruits among His creatures” (James 1:18). Scripture is absolutely clear that everyone is dead in sin (Rom 3:23) but due to the saving work of Christ, the formidable gospel (i.e., the word of truth; c.f., Eph 1:13) transforms us through the exercise of faith in the Holy Spirit; resulting in the new birth in Christ, as precursors of the New Heaven and the New Earth (c.f., Rev 21). This challenging journey of trials and tribulations in our present existence serves one purpose: preparing us to unremittingly view circumstances with an unshakable eternal perspective as we serve our heavenly Master in walking in step with His Holy Spirit (c.f., Gal 5:16-26). Our life, here and now, is a dim reflection of eternity with our Creator! It will be glorious in His presence.

​Luke 2: 8 – 20; Matthew 2: 1 – 23.
 
Announcements of births are usually celebrative familial affairs, but the birth of Jesus went against the norm. Joseph and Mary were very much on their own, in an unusually strange environment to have their first child – an empty barn. Their predicament ensured their privacy, which allowed them space and time to recover from their earlier journey from Nazareth. They never anticipated a succession of total strangers to appear literally out of nowhere, lingering over them.
 
The abrupt appearance of angelic beings announcing the birth of a Saviour terrified the drowsy shepherds. The angels' subsequent chorus over the fields of Bethlehem did not reassure them either (Luke 2:8-14). It is ironic that a few shepherds were privy to this critical divine incarnational incident, rather than the Pharisees, who were the predominant religious intelligentsia of the Jewish establishment (c.f., Matt 2:1-6). They were not unacquainted with the Messianic prophecies. However, at this turning point in human history, God chose to celebrate His Son’s birth, with a group of nondescript men, who possessed a simple trusting faith. They came, saw the Child, worshipped Him (Luke 2:15-20), and got extremely excited about it.
 
While the shepherds were witnessing to Jesus’ birth after leaving Joseph and Mary, far beyond Bethlehem, towards the east, astrologers were on their way to pay their respect to the King of the Jews. The unusual star disappeared as they approached Jerusalem, and unknown to them, their quest stirred up a hornet’s nest in King Herod’s court (Matt 2:1-8). Leaving Jerusalem, the star reappeared and guided them to the stable where the Baby lay. They paid homage to Him, offering gifts normally accorded only to royalty. Then being warned in a dream, they returned home by-passing Jerusalem (Matt 2:9-12). It is not uncommon that when the religious elite are spiritually unconcerned about what God is doing in this world, He would disclose to others to carry through His purposes. 
 
What are we to make of these two extreme groups of diverse characters, who were the only ones privileged to witness the arrival of God into time and space? God sovereignly chose the underprivileged, scruffy Jewish shepherds and the wealthy, learned, and probably non-Jewish stargazers, because the latter correctly anticipated His arrival, while the former simply believed what they heard and saw (Luke 2:15; Matt 2:2; c.f., Matt 24:42-44; Matt18:2-4). The unqualified worship accorded to the King of kings and Lord of lords contrasts with our modernistic individualism, where the absolute power and authority an ancient king or lord possesses over his people, in eliciting their unreserved obedience, loyalty and honour is often questioned (c.f., Isa 9:6-7). This may explain our muted reaction and inability to fully identify with the Nativity events. In view of this Divine intervention when God became man to save us from our sins (Rom 6:23), how we worship Him with all our heart, soul, and mind (Matt 22:37), and remain as faithful witnesses to Him becomes significant; revealing our genuine trust and faith in our Lord and Saviour (c.f., Gal 4:4-7).