All too often trials prompt groanings and complaints. This kind of response does not contribute to Christian maturity. It only makes matters worse. Trials are not to be seen as tribulations but testings. A test is given to see if a student can pass, not pass out. James gave sound advice on how to score high on every test. One who brings the right attitude to the trial, who understands the advantage of the trial, and who knows where to obtain assistance in the trial will certainly end up on God’s honor roll.
1 James, a bond-servant of God and of the Lord Jesus Christ, To the twelve tribes who are dispersed abroad: Greetings. 2 Consider it all joy, my brethren, when you encounter various trials, 3 knowing that the testing of your faith produces endurance. 4 And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing.
KEY TAKEAWAYS:
- God has a plan for us that will refine us, purify us, and cause us to be more mature. This growth will develop in us the traits necessary to have spiritual victory.
- When we face trials with an outlook of growing in Christ and becoming more mature, this will allow us to take joy even though we are in pain
- Remember Joseph. Enduring affliction had produced in Joseph an ability to see God’s greater hand in the malicious intentions of his brothers. God had used trials to make Joseph mature and complete.
- We should look at trials as an occasion for joy because of their potential for producing something good in us
- Endurance is the staying power that believers can have because they trust God. Tested faith becomes spiritually tough and rugged.
CLOSER LOOK:
Verse 1: The letter begins with a conventional opening: the name of the writer, the people to whom the letter is addressed, and a word of greeting. James was content with a simple introduction.
The writer introduced himself modestly. He did not indicate his status in the church or that he was the Lord’s brother. The lack of title suggests that he was well known and had the authority to send a letter of this kind.
James was actually Jacob (Iakōbos). It is not certain why the English translators chose “James” rather than “Jacob.” “James,” “Jake,” and “Jacob” all come from the same root. Bible translations in other languages tend to utilize the transliterated name from the actual Hebrew “Jacob” (ya‘ăqōb).
James, or Jacob, described himself simply as a “bond-servant of God and of the Lord Jesus Christ.” James considered himself a bond-servant (doulos). He belonged to God and to the One he could have called his “Brother,” the Lord Jesus Christ (obviously assuming that the author is Jesus’ half-brother). Early church tradition identifies the author as the half-brother of Christ (1 Cor 15:7). Obviously James recognized the deity of Christ by placing Him coequal with God. Furthermore, James used His full name, “the Lord Jesus Christ.”[1] A brief timeline in the life of James is: the risen Jesus appears to James; in A.D. 44, James is mentioned in a church leadership role; in A.D. 45-48 (probably 46), the book of James is written; in A.D. 50, James leads the Jerusalem council; and finally in A.D> 62, James is executed by the authorities in Jerusalem.
The letter is addressed “to the twelve tribes dispersed abroad (among the nations).” James was writing to the Jews dispersed from their homeland. The technical term “scattered” (diaspora) occurs in only two other places in the New Testament (John 7:35; 1 Peter 1:1). It refers to the Jews who were dispersed among the Gentiles as their ancestors had been in the days of the Captivity. The letter is for Jewish Christians living outside of Palestine. The letter was not intended for one specific church but was to be passed around among various local assemblies. Though the 12 tribes of Israel are scattered, they are never lost. They are again listed at the close of biblical history in the Book of Revelation: Judah, Reuben, Gad, Asher, Naphtali, Manasseh, Simeon, Levi, Issachar, Zebulun, Joseph, and Benjamin (Rev. 7:5–8; cf. 21:12).
The idiom, “Greetings,” was common in thousands of ancient papyri letters and does not stand alone in any other NT letter.[2] This is the Greek salutation much like “Hello” or “Welcome.” It is interesting that James did not add the Jewish salutation “Peace” (šālôm). Paul usually included both the Greek and Hebrew greetings, which are translated “grace and peace.” James definitely sought to maintain a crisp style and the simple elegance of good Greek even though he wrote to fellow Jews.[3] Furthermore, there is a play on words between “greetings” (chairein)[4] in James 1:1 and “joy” (charan)[5] in verse 2 that becomes evident.
In order to attain Christian maturity and holy conduct, it is essential to have a firm foundation. The believer must be able to stand with confidence. They dare not be pushed down by trials. They must not be pulled over by temptation. How can such stamina be achieved? A believer can stand by pursuing God, perceiving what He is saying, and studying and living out the Word of God. Trials from the outside and temptations from the inside are futile against a Christian who stands in the truth of Scripture.
Verse 2: To persecuted Jewish believers scattered among pagan nations, James gave the surprising advice, “Consider it all (may see “pure”) joy, my brethren, when you encounter various trials.” Trials should be faced with an attitude of joy. One of the hardest things to do and is definitely easier said than done. Trials should not be seen as a punishment, a curse, or a calamity but something that must prompt rejoicing. We must remember, some of these trials are to help us grow closer to God or remove the impurities in our lives that are taking us from having a fuller relationship with God. Additionally, they should produce “all joy” (i.e., a joy that is full or unmixed), not just “some joy” coupled with much grief.
Though James’ command was direct and forceful, he did not preach at his audience. James was quick to identify with them. He addressed them warmly as “my brethren.”[6] This mode of address is characteristic of the epistle. He used this familiar form no less than 15 times. James’ direct commands are coupled with deep compassion.[7]
It is important to note that James did not say that a believer should be joyous for the trials but in the trials. The verb translated “face” might more literally be expressed as “encounter” (peripesēte),[8] much as the poor man “fell among robbers” (Luke 10:30). The “various trials” (poikilois peirasmois) were also referred to by Peter, who used the same Greek words (1 Peter 1:6). It is clear that the reference here is to external trials or tests of stamina whereas later in the same chapter (James 1:13) the verb form (peirazomai) of that noun is used to speak of inner temptations or solicitations to sin. Trials are of outward circumstance—conflicts, sufferings, and troubles—encountered by all believers. Trials are not pleasant and may be extremely grievous, but believers are to consider them as opportunities for rejoicing. Troubles and difficulties are a tool that refines and purifies our faith, producing patience and endurance.
When surrounded by these trials, we, believers, should respond with joy. Most people count it all joy when they escape trials. James said to count it all joy in the midst of trials (cf. 1 Peter 1:6, 8). The obvious question is: How can a Christian find joy in trials?
The advantage of trials (1:3–4)
Verse 3: Christians can face trials with joy because there are rich advantages from these testings. With the right attitude and perspective, trials produce the incomparable quality of endurance.
This is nothing new, but a simple reminder. James wrote, knowing that, literally “knowing through experience” (ginōskontes).[9] Everyone has experienced both the pain of problems and the ensuing benefit of persistence. There is not an increase in endurance without some investment in trials.
It is the true part of faith that produces perseverance. The testing refers more to “approval” than to “proving.” The word (dokimion)[10] appears only here and in 1 Peter 1:7. Faith is like gold; it stands in the test of fire. “Without this approved standard of faith, trials would not yield perseverance. There would only be ashes. True faith, like pure gold, endures, no matter how hot the fire.”[11] The term, which means “tested” or “approved,” was used for coins that were genuine and not debased. The aim of testing is not to destroy or afflict, but to purge and refine. It is essential to Christian maturity, even Abraham’s faith had to be tested (Gen 22:1-8). Therefore, true faith “produces” (or develops), or more literally “works” (katergazetai),[12] “endurance” (may be translated as “perseverance” in some translations) or staying power. The noun “endurance” (hypomonēn; cf. the verbal form in James 1:12) means the capacity to hold out or bear up in the face of difficulty, patience, endurance, fortitude, steadfastness, perseverance. It is a steadfastness or perseverance in the face of difficulties (cf. 5:11).[13] It transcends the idea of bearing affliction; it includes the idea of standing fast under pressure, with a staying power that turns adversities into opportunities.
Verse 4: Endurance is only the beginning of benefits. There are more advantages to trials. Endurance or perseverance must have its perfect result. Just as tested and true faith works to produce endurance, so endurance must be allowed to continue its perfect or finished work to produce the ultimate by-products of maturity and spiritual fulfillment. This is the goal that serves as this epistle’s unifying theme. James’ main point was to show how to achieve spiritual maturity.
Two words describe the goal: mature and complete. “Perfect” (teleioi), often translated “perfect,” “mature,” or “finished,” is coupled with “complete” (holoklēroi, from holos, “whole,” and klēros, “part”) to give the idea of perfected all over or fully developed in every part.[14] Putting this all together, if a believer endures a trial, he or she will be perfect, or “having reached the end,” and complete, or “whole.”
Trials can be faced with joy because when they are infused with faith, endurance results, and if endurance goes its designated end, it will develop a thoroughly mature Christian who lacks nothing. The believer will indeed be all God wants them to be.
[1] Let’s set the baseline for this: “Jesus” means “Savior” and “Christ” is the Greek for “Messiah,” the “Anointed.” The Lord of lords is King of kings (1 Tim. 6:15; Rev. 17:14; 19:16).
[2] J. Ronald Blue, “James,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 820.
[3] J. Ronald Blue, “James,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 820.
[4] Strong’s 5463. BDAG – “a formalized greeting wishing one well, also in indicative, to use such a greeting (in effect, to express that one is on good terms w. the other.” Also, has meaning of “to be in a state of happiness and well-being, rejoice, be glad”
[5] Strong’s 5479. χαρά (chara). DBL – “gladness, state of rejoicing, happiness.” BDAG “the experience of gladness”
[6] ἀδελφός (adelphos). Strong’s 80. fellow believer, a male and/or female, believer in the believing community
[7] J. Ronald Blue, “James,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 820.
[8] to encounter at hazard, fall in with, fall into, of discomforting circumstances.
[9] Strong’s 1097. BDAG – “to have come to the knowledge of, have come to know, know”
[10] Strong’s 1383. BDAG – “the process or means of determining the genuineness of someth., testing, means of testing”
[11] J. Ronald Blue, “James,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 821.
[12] Strong’s 2716. BDAG – “to cause a state or condition, bring about, produce, create.”
[13] Strong’s 5281.
[14] J. Ronald Blue, “James,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 821.