July 8th – Fuling, China (adapted from my journal)

I spent the early morning thinking about James 1:27 (couldn’t sleep!), specifically about what “caring for orphans in their affliction” means. It is something to which I should have given serious thought years ago given the fact that James says caring for orphans in their affliction is an essential mark of true Christianity, but I have not. But there is something about spending a few days in an orphanage in the middle of China that forces you to think about James’ words. So there I sat at 4:30am on July 8th wondering what “caring for orphans in their affliction” might really involve.

Two cross-references came to my mind fairly quickly—Psalm 8 and Hebrews 2. Psalm 8:3-4 says, “When I look at the heavens, the work of your fingers, the moon and the stars, which you have set in place, what is man that you are mindful of him, and the son of man that you care for him?” I found it interesting that the Greek translation of the Old Testament (i.e. the Septuagint) uses the same Greek word translated “care for” in James 1:27 to translate the Hebrew word behind “care for” in Psalm 8:4. That word is used in Psalm 8:4 with reference to God’s care for man. In James 1:27, it is used with reference to the Christian’s necessary care for orphans in their affliction. As I sat on the side of the bathtub in my hotel room that early morning, I wondered if James intended for us to see a connection between what he wrote in James 1:27 and what David wrote in Psalm 8:4. I think he did. It seems to me that if in merely reading James 1:27 David’s words in Psalm 8:4 came to my non-Jewish mind, surely Psalm 8:4 would have been in James’ Jewish mind as he penned the final verse of chapter 1. Since my July 8th morning meditation I have become personally convinced that Psalm 8:4 and its fulfillment within redemptive history are meant to inform our understanding of what “caring for orphans in their affliction” involves.

This is where the second cross-reference, Hebrews 2, proves very instructive. In quoting Psalm 8:4-6, Hebrews 2:6-8 reads, “It has been testified somewhere, ‘What is man, that you are mindful of him, or the son of man, that you care for him? You made him for a little while lower than the angels; you have crowned him with glory and honor, putting everything in subjection under his feet.’” What I find helpful in filling in our understanding of James 1:27 is what the writer of Hebrews does after quoting Psalm 8 in Hebrews 2:6-8. In verse 9, he clearly identifies Jesus as the ultimate fulfillment of Psalm 8. In other words, the writer of Hebrews informs us that unlike the rest of humanity, Jesus was “for a little while made lower than the angels” in order that he might accomplish the climax of God’s redemptive purposes. Notice the “so that” of verse 9.

“But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone” (Hebrews 2:9).

Let’s briefly follow Hebrews 2’s logic and notice its stress upon suffering and death. First, the writer states that though Jesus was for a little while made lower than the angels, he is now crowned with glory and honor. Why is he now crowned with glory and honor? Because of his “obedience to the point of death, even death on a cross” as man (see Philippians 2:8-9). Second, the writer then tells us the purpose for which Jesus was made lower than the angels for a little while and is now crowned with glory and honor, namely, “so that by the grace of God [Jesus] might taste death for everyone” (Hebrews 2:9). Third, verse 10 not only adds that Jesus tasted death in order that he might bring “many sons to glory,” but also that as the founder of our salvation he was “made perfect through suffering.” When we look at verses 4 through 10 together, we see that it is within the context of the God/Man’s suffering, death, and exaltation that Psalm 8 is quoted. This means that Psalm 8 had some decisive fulfillment within the climax of redemptive history. In other words, David’s words found their ultimate fulfillment in the incarnate Christ.

Now, if Psalm 8 ultimately applies to Christ, can we identify an ultimate fulfillment of verse 4 in particular? To put it another way, if, according to Hebrews 2, Psalm 8 finds its ultimate reference point in Christ, how is it that God has ultimately demonstrated His care for man within redemptive history (Psalm 8:4)? I think Hebrews 2 provides an answer for us when it tells us (1) that Jesus was made lower than the angels for a little while, (2) that he tasted death, and (3) that he was made perfect through suffering (Hebrews 2:9-10). As I mentioned earlier, there are clear references to Christ’s incarnation (“made lower than the angels for a little while”) and suffering in these two verses. So, the fulfillment of Psalm 8 within redemptive history is the incarnate work of Christ.

So, when we consider David’s amazement in Psalm 8 that God demonstrates care for man, how is it that God’s care for man finds its ultimate demonstration according to Hebrews 2? God’s ultimate demonstration of care for man was seen when through the incarnation His Son entered into the very heart of our misery and brokenness in order that he might redeem us. When God the Son became man he did not assume a humanity that was untouched by the Fall. Rather, he assumed a humanity subject to decay, pain, misery, suffering, and death. In other words, he took up a humanity as it had been affected deeply by the Fall yet without sin. Why? In order that he might redeem us from the profound misery of our condition from the inside out. Jesus entered into the very heart of our brokenness in order that he might restore our humanity to its originally intended wholeness. This was God’s doing. His ultimate demonstration of care for man was not a superficial meeting of needs but a real and profound entering into our condition, our affliction, in order that He might remove us from it. T. F. Torrance sums it up well.

In Jesus God himself descended to the very bottom of our human existence where we are alienated and antagonistic, into the very hell of our godlessness and despair, laying fast hold of us and taking our cursed condition upon himself, in order to embrace us for ever in his reconciling love. He did that in such an incredible way that he pledged his very Being incarnate in Jesus for us as the immutable ground of our salvation and peace against all the onslaughts of the forces of evil (The Mediation of Christ, 43-44).

Now, with all this in mind, what might it mean to “care for orphans in their affliction” (James 1:27)? We can certainly agree that it involves much more than a superficial meeting of needs. I believe that God’s example of care for us in our affliction should impact our understanding of what it means to care for orphans in their affliction. What might entering into the affliction of orphans involve? Yes, “caring for orphans in their affliction” would involve holding them in their less than suitable, non-absorbent diapers. Yes, it would involve allowing ourselves to be wet upon without reaction or visible displeasure in order that they might enjoy tender affection. Yes, it would involve playing with them even when you are sweating profusely because of high temperatures and suffocating humidity. Caring for orphans in their affliction surely involves meeting these physical and emotional needs. But if we consider how it is that God entered into our affliction in order to deliver us from it, we must conclude that caring for orphans in their affliction necessarily involves adoption. Can you think of a better way to demonstrate the embrace of God’s reconciling care for man than through adoption?

Let’s take one last look at Hebrews 2. It is interesting that the writer of Hebrews uses adoption related terminology. In verse 10, he says that it was God’s intention to bring “many sons to glory” through making Jesus perfect through suffering (Hebrews 2:10). God did what He did in order to add sons to His family. The writer then states in verse 11 that God’s Son, Jesus, is not ashamed to call us brothers. In other words, he states that Jesus is proud to call those for whom he died brothers. Can’t we read Hebrews 2:10-11 and think in terms of adoption? Is this not what the writer of Hebrews implying? It is truly a stunning thought that the Son of God assumed humanity, suffered, died, and was crowned with glory and honor in order that sinners might become his brothers! What are we that God is mindful of us in this way?!

If one of the primary ways to care for orphans in their affliction is through adoption, and if James identifies care for orphans in their affliction as an essential mark of true Christianity, shouldn’t churches seriously consider (at the least) being active in encouraging and facilitating adoption? Not every believer is called to adopt an orphan, but every believer is called to somehow participate in caring for orphans in their affliction. And what a wonderful calling it is! Adoption is a breathtakingly beautiful way to live out the gospel of Christ among the afflicted. It provides another way for the church to bring the gospel to those who, like we once were, are without God and hope in this world (Ephesians 2:12).

Let me recommend that you spend a few minutes taking a look at what America World Adoption Association is doing to help Christians live out James 1:27.

*The three photos above were taken by Gabe Neville. He and his wife, Eileen, were our mission team’s co-leaders.

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