Tag Archives: James

Scripture on Sunday – James 1:10

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Saint_James_the_JustJames 1:10
and the rich in being brought low, because the rich will disappear like a flower in the field. 

It is clear in this verse that James intends a contrast with verse nine. There he instructed the lowly to exult in their exaltation, while now he turns his attention to the rich (ho plousios) and speaks of their being brought low (tapeinōsei). Ho plousios means to be materially wealthy and is thus set in contrast to those belonging to the lower socio-economic strata addressed in verse nine. Whereas the lowly (ho tapeinos) are now exalted, the exalted (in the material sense) are now ‘brought low,’ the NRSV translation making the connection and contrast with verse nine explicit. Indeed the two verses demand to be read as a couplet with the syntax of verse nine governing the sense of verse ten. James’ command to the lowly in verse nine (kauchasthō) applies also to the rich in verse ten, the single instruction to boast or to glory being addressed to both groups.

It is also likely that the ho adelphos (‘brother,’ translated as ‘believer’ in the NRSV) from verse nine should be carried forward to verse ten. This is a more controversial claim, with a number of commentators arguing that ho plousios in James should be understood as referring to the ungodly and unbelieving rich who are described and decried in 2:6-7 and 5:1-6. Davids, for example, acknowledges that the syntax could refer to a rich believer, but argues that James would hardly consider such a rich person to be ‘truly Christian’ (77). In this case the exhortation is to the rich to really embrace the humiliation of identification with the poor Christian community so that they may truly have something to boast about! So, too, Scot McKnight views the rich here as the enemies of Christ and the Christian community, and so interprets James’ language as rich prophetic irony: the boasting and humiliation of the rich will soon be turned to humiliation (98-100). The NRSV supports this interpretation by inserting ‘the rich’ a second time into the verse. Despite these arguments, it is preferable to follow the natural sense of the syntax and to understand James as referring to a believer who is also rich. This wealthy Christian is to boast, not in his or her riches—McKnight is almost certainly correct to suggest that Jeremiah 9:23-24 lies in the background of James’ thought here—but rather, in their humiliation (NASB), because (hoti), says James, ‘like the flower of the grass’ (hōs anthos chortou) or perhaps better, a ‘flower of the field,’ or a ‘wildflower’ (NIV), he or she ‘shall pass away’ (pareleusetai).

A particular temptation for the rich is to rely on their wealth, perhaps even coming to believe that their wealth shields them from the trials that afflict the rest of humanity. “A rich man’s wealth is his strong city, and like a high wall in his own imagination” (Proverbs 18:11; cf. 10:15). This illusion is strengthened by the fact that wealth does to some degree function in this way. A large bank balance does shelter its owner from many common trials, just as a large estate filled with assets and enviable treasures may tempt its owner to believe in their invincibility, and to boast of their accomplishments. But James adopts a common image from the Palestinian countryside to depict the fate of all humanity—including the rich.

As for man, his days are like grass; as a flower of the field, so he flourishes. When the wind has passed over it, it is no more, and its place acknowledges it no longer. But the lovingkindness of the Lord is from everlasting to everlasting on those who fear him (Psalm 103:15-17).

A voice says, “Call out!” Then he answered, “What shall I call out?”
“All flesh is grass, and all its loveliness is like the flower of the field. The grass withers, the flower fades, when the breath of the Lord blows upon it; surely the people are grass. The grass withers, the flower fades, but the word of our God stands forever”
(Isaiah 40:6-8).

James calls the rich to recognise their mortality in common with all people. They, too, ‘shall pass away,’ all their wealth and earthly glory notwithstanding. While their wealth may prove a shield in some affairs, ultimately the only lasting treasure is the fear of the Lord arising from his Word. As a believer they have embraced his Word. James now exhorts them to embrace the humiliation of association with the Christian community, of identification with the scandalous message of Jesus, for this is the true basis of glorying as Paul also insisted: “Let the one who boasts, boast in the Lord” (1 Corinthians 1:31).

Scripture on Sunday – James 1:9

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Saint_James_the_JustJames 1:9
Let the believer who is lowly boast in being raised up.

At first glance these verses appear to mark an abrupt change of theme and help support the idea that James is a collection of unrelated homiletical materials pieced together to form a letter representing the central themes of James’ teaching. It is possible, however, to read these verses as part of James’ overall theme in the first part of this chapter. First, verse twelve will return to the theme of the blessedness of those who endure under trial, suggesting that all the material from at least verse two through to verse twelve belongs together. Second, the opening word of verse nine (kauchasthō) is another third person singular imperative, extending the string of imperatives James has used in his opening section. Further, the word means to boast or to glory in which is not too far removed in concept if not language, from the opening thought of verse two where James exhorts his hearers to ‘count it all joy.’ In Psalm 149:5 (LXX) the word is set in parallel with joy: “Let the godly ones exult in glory; let them sing for joy on their beds.” Finally, a number of commentators understand these verses as an application of the opening section, identifying a particular trial, and indeed likely the major form of trial, being experienced by James’ community. The theme of wealth and riches, and the temptations associated with them recurs throughout the letter. The second chapter especially, indicates that this is a present trial and temptation for the community. Together, these contextual clues suggest that these verses should be understood as a continuation of the primary theme in this first chapter. That is, the community is to rejoice in the midst of their ongoing trials, enduring them steadfastly with faith, hope, and prayer for wisdom, and especially with reference to the vexed issue of economic difficulty, privation and temptation.

James turns his attention first to the lowly brother or sister(ho adelphos ho tapeinos), the reference to ho adelphos indicating that he refers not to the lowly in general, but to those in the community of God’s people. Tapeinos means humble or lowly, but in this context, especially given the contrast with ho plousios in verse ten, is to be interpreted in socio-economic terms rather than with respect to attitude or demeanour. The word is used in this sense in the Old Testament, and often in contexts in which the Lord is near to those who are tapeinos, to hear their prayer and to judge in their favour (e.g. Psa. 10:18; 18:27; 34:18; 102:17; Isa. 11:4). In 4:6 James will cite Proverbs 3:34 which declares that God gives grace to the tapeinos. Such favour is also in view in 2:5 where God has chosen the poor (ptōchos) to be the heirs of his kingdom. James, therefore, exhorts the person in ‘humble circumstances’ (NASB; NIV) to glory in their high position (NASB; en tō hypsei autou) because (reading en in a causative sense) they have been ‘raised up.’

Everything depends on the reality of this exaltation. Already they are the recipients of God’s grace and the special objects of God’s favour. Although not rich in this world they are rich in faith (2:5) and as such are heirs of the eternal kingdom. This, too, is divine wisdom, as James brings an eschatological worldview to bear on the circumstances of his readers. Only on the basis of divine grace and promise may the poor rejoice. From an earthly perspective they have no reason to boast. Just as joy in the midst of suffering is counter-intuitive, so too is boasting in the midst of poverty and affliction. But in the light of God’s present favour and eschatological promise, they may indeed boast for they have been made brothers and sisters in the very family of God.

A Sermon for Sunday: James 1:2-8

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Saint_James_the_JustSorry for the inordinate length of this post. Having spent a number of weeks on the exegesis of this passage, I wanted to prepare a sermon based on the passage, moving from exegesis to exposition. I have not preached the sermon, and it would change somewhat according to the audience and context, and as story, illustration and application are added and focused. It could be shortened if time was limited, or extended to two sermons to allow for more extensive exposition of the supporting texts and ideas. I have tried to avoid moralising and to use the passage to preach the gospel, though with faithfulness to James’ idiom. Let me know if you think it works.

*****

“FAITH UNDER FIRE”

A common experience is misconception: we read the data wrongly and get the wrong impression; we have false hopes and unrealistic expectations. Perhaps we think we will get married and live happily ever after: never the slightest spat; this one person will delight me, nurture me, inspire me—til death do us part! Maybe we start a new job or join a new church with high hopes that soon come crashing down. We go to a reputation restaurant and leave disappointed. We think the Dockers will win the Grand Final…

Many believers tend to have misconceptions and unrealistic expectations about the Christian life. Sometimes, having experienced something of the good and gracious God, having received answers to prayer, and the blessings of Christian acceptance and fellowship, having been taught about the victory we have in Christ, some believers may gain the impression that the Christian life is one of continual blessing and endless triumph, praise, thanksgiving and victory. If only that were true! Generally it does not take too long to be disabused of these misconceptions because, simply speaking—you’ve seen the bumper stickers: “stuff” happens.

From the very first words of his letter, James wants to set us straight, but also give us a fresh perspective concerning the nature of Christian life.

     Read the Text: James 1:2-8

James’ words are almost incomprehensible: rejoice when the tough times come! I like J.B. Phillips’ rendition of this verse: When all kinds of trials and temptations crowd into your lives, my friends, don’t resent them as intruders, but welcome them as friends! What was James thinking? Welcome trouble? Invite it in like a long-lost friend? Rejoice in trials? The worse it gets the better we like it? At least he is not telling us to go looking for trouble! He doesn’t have to, because you know as well as I do that trouble comes, “ready or not.” Troubles and trials come to everybody. Is there anyone here who has not faced some kind of test even this week? For some, the trials may have been a minor inconvenience or a momentary frustration. For others, the trials are far more serious, perhaps even a matter of life and death, of major stress or life-change. For others still, the whole course of their life is a continual trial and hardship: unrelenting pain, physical or emotional; the grief of loved ones gone and never returning, of dreams which can never be fulfilled, of reversals from which it seems there is no return.

Alana’s story: measles in infancy...

How can those who suffer in these ways ever make sense of James’ advice? Actually, it’s more than advice: it’s a command. Consider it pure joy, my brothers and sisters, whenever you face trials of any kind. How can we possibly obey so counter-intuitive a command? Where’s the joy in trials? How can we rejoice when life threatens, hurts and disappoints?

It is evident that James wants to reframe our understanding of life and its many and various trials. He wants God’s people to have new wisdom, godly wisdom, and a new perspective so that when the trials come, they may view them with new eyes, so that they may even become productive rather than destructive. What is James wants us to know?

1. Trials come, but they have a special meaning for Christians

Everyone faces all kinds of trials, and Christians are not exempt (1 Cor. 10:13). Trials arise simply on account of life in a fallen and broken world. These are the conditions of existence faced by all and sundry. Other trials emerge because of human sinfulness and foolishness—our own and that of others. Christians will face all kinds of trials because of these features of life, just as everyone else will. You don’t have to go looking for trouble…

But Christians also face trials specifically on account of their faith. Trials arise because we are Christians: persecution, the suffering which arises because we refuse to participate in the sinfulness of the world, the difficulties which may arise because we have chosen to do the good. We may be forced to wonder if it is really worth being Christian at all. But our faith is also tested even in the normal trials of life: we may wonder where is God when it hurts? Does God care, or have we been forsaken? Is God even real, or have we mistakenly believed in God? Would it not be easier if we simply gave up our belief? It is for this reason that James refers to trials as tests of our faith. No matter how practical an issue we face, in the end what is being tested, tried, probed, pressured and put to question, is our faith.

“These things are sent to try us…” Yes—and No. Another common misconception amongst Christians especially, is that God sends these trials for the purpose of perfecting us, maturing us, or teaching us some lesson. To say this, I believe, is to confuse purpose and effect. God may bring a positive effect out of our trials, but this is not to say that God purposed the trial for this effect. I want to affirm that God is sovereign over all things, that there is not one moment nor one millimetre of this world which is not subject to his vision and power. But to say this is not to suggest that God is the only actor in this world and in our lives. Indeed, James holds a vision of reality similar to other New Testament writers, and to that of his brother, Jesus.

See Ephesians 6:10-13; 1 Thessalonians 3:1-5; 1 Peter 5:8-9; Luke 22:21-32
The apostles Paul and Peter, and the Lord Jesus each warn us of the spiritual context in which the believer’s faith is tested. There is a spiritual enemy whose attack is directed against our faith. These tests do not come to build our faith, but to destroy it.

Why? Because our faith is precious (2 Peter 1:1), a precious gift by which we have been brought into a living relation to God and made heir of all his promises (Romans 5:1-2). Without faith it is impossible to please God (Hebrews 11:6), and indeed Jesus wondered whether, at his return, he would find faith on the earth (Luke 18:8). Thus, he gave the great assurance to Peter—and so also to us—that he prays for us that our faith would not fail (Luke 22:32; cf. Romans 8:34; Hebrews 7:25), for it is by faith that we overcome the world (1 John 5:4) and inherit eternal life (John 3:16; Hebrews 6:12). Indeed, we are preserved by the power of God through faith, and our faith will result in praise, glory and honour to God at the coming of Christ (1 Peter 1:5-6). How precious is our faith! No wonder the enemy of our souls directs his attack against this most precious gift of God.

Given what is at stake, James goes on to teach us how to stand in the midst of trial.

2. Rejoice in Hope

And so we are back where we began. James’ first instruction is that we rejoice in the face of testing and trials. We do not rejoice for the test—which intends our hurt—but in the midst of the test, trusting that God can provide a way of escape and deliverance (1 Corinthians 10:13; Psalm 34:19), and that regardless of what happens, our very lives and our every hope are in his hands. Many passages of Scripture instruct us to rejoice in God even in the midst of testing (e.g. Psalm 27:5-6; 50:23; Jonah 2:9; Matthew 5:11-12). We rejoice in God’s saving grace and promise. We rejoice in the hope which is laid up for us in heaven beyond the vicissitudes of this life.

It is only possible to have such joy, even in the midst of suffering, if we know these ways of God. Because you know, says James. Not only are we to know and believe the hope which awaits us beyond this life, the hope of eternal life and blessing and grace in Christ, but we are also to know that as we stand fast in the midst of the trial, as we persevere and endure, as we exercise the very faith that is under attack, and hold fast to it trusting God, then the trial intended to destroy our faith actually serves to strengthen it! Indeed, the trying of our faith develops patience, endurance and perseverance.

Hypomonē – replacing and strengthening the pillars under Garrett Road bridge. When faith is threatened and begins to sag or weaken, endurance is the strength that helps us stand and withstand. Instead of buckling and collapsing under the pressure, our faith is supported and strengthened.

3. Stand Fast Together

But, says James, adding a second command, let perseverance finish its work. In other words, we must stand fast until the end, as Jesus also taught, the one who endures to the end shall be saved (Matthew 10:23; 24:13). How could we ever do this? Only together, only in the company and with the encouragement of our brothers and sisters in Christ. James has addressed these commands not primarily to individuals, but to the community of the church, his brothers and sisters in the faith. We need one another more than we realise, and over the course of our lives together, we will have many opportunities to give and receive encouragement and care, and help one another stand firm in our faith. Those who are strong are to help bear the burden of the weak for tomorrow we may be the weak in need of their strength (see Romans 15:1-2).

But there is also something more at work here. We are to let perseverance have its perfect work so that [we] may be perfect—mature and complete—not lacking anything. For James, this is the way to maturity, to wholeness, to perfection. God is able to bring good out of that which was intended for evil! He is able to make all things—even the attacks designed to overcome us—work together for good, so that we might be conformed to the image of his Son Jesus (Romans 8:28-29). That you may be perfect!—what vision and confidence James has for his suffering people! James views Christian maturity in terms of mature and virtuous character, and this character is formed and refined as we stand fast together, encouraging and supporting each other, that we might grow, more and more, into the very image of Christ. This is what we were made for—to become a people of character, a truly human community!

4. Pray—and stay—in faith

James finishes his exhortation with two further commands and a very solemn warning. The two commands are let him ask of God and, let him ask in faith. In every trial we need the kind of wisdom that we have already been receiving from James. But we also need the particular wisdom required for the particular circumstances in which we find ourselves, so that we can respond wisely and appropriately. And so James commands any who lack wisdom to ask God for it, and he encourages us that it will be given to us.

But while we may lack wisdom, we must not lack faith! Again we are alerted to the importance of faith in the Christian’s relation with God. Of the various virtues mentioned in this passage—faith, joy, perseverance, wisdom, mature character—faith is singled out as preeminent. We have already mentioned that without faith it is impossible to please God (Hebrews 11:6). Without faith it is also impossible to receive the answers to our prayers. Let not that [doubt-filled] person think that they shall receive anything from the Lord.

Over against the steady trustingness of faith stands the unstable, wavering nature of doubt. To some extent we all doubt sometimes. To doubt is to stand wavering between two options, non-committal and undecided. However, Martin Luther has helpfully suggested that although we cannot stop the birds from flying over our heads, we can stop them from building a nest in our hair! Doubtful thoughts will come into our minds and when they do we must let perseverance finish its work! We can stand together and help one another to trust in God. This kind of doubt is normal and not what James assails in this text.

What James assails is the doubt which has become entrenched in a person’s life to such an extent that it now characterises them: they are a doubter. James graphically portrays this person in terms of the restless, ceaseless, shifting movement of the stormy sea, tossed and thrown hither and thither, driven this way and that: in other words, this person is precisely the opposite of the settled strength and confidence of those who have let perseverance finish its work. They are a double-minded, two-souled, unstable, indecisive, uncommitted kind of person. They cannot, will not and do not commit themselves unreservedly to God. They cannot, will not and do not entrust themselves to his promise and his care alone. They cannot, will not and do not depend rest their hope fully upon God. Let not that person expect to receive anything from the Lord—anything!

A great secret to answered prayer is to pray in faith and then to stay in faith. Nowhere in Scripture is this more clearly taught than in Jesus’ words in Mark 11:22-25, where Jesus teaches that when we pray we must “believe that you have received it, and you shall have it.” The believer believes the answer has been given when they pray, and before they ever actually receive the answer. They must believe first and then “you shall have it.” I once heard an elderly preacher with a whole life of experience say, “Between every prayer and its answer there is a wilderness, and what you do in that wilderness determines whether or not the prayer will be answered.” What was he saying? Pray in faith and then stay in faith. Continue to trust. Let perseverance finish its work!

How can we possibly have such unwavering faith? Here pastor James provides another piece of practical Christian wisdom: keep your eyes firmly fixed on the good and gracious God, rather than on yourself! Instead of worrying about whether or not our faith is sufficient, turn away from yourself and look solely toward the good and gracious God. In verse five James magnifies the generosity of the good and gracious God, who gives generously to all without finding fault. The Greek text is even stronger: God gives with single-minded generosity. Over against the double-minded person stands the single-minded God! God is single-minded in his grace and generosity toward us, and calls us to be single-minded in faith and trust toward him. He is the good and gracious God, the generous-hearted God who has promised to accompany us through every moment of this life, to hear and answer our prayers, and to bring us safely into his heavenly kingdom! This is the good and gracious God who holds our entire existence—past, present and future—in the palm of his hands; the God who will never leave or forsake us.

Trust in this good and gracious God!
Stand fast in the good and gracious God!
Rejoice in the good and gracious God … that you may be perfect and complete, lacking in nothing!

Scripture on Sundays – James 1:7-8

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Saint_James_the_JustJames 1:7-8 
For that man ought not to expect that he will receive anything from the Lord, being a double-minded man, unstable in all his ways.

In these verses James continues, intensifies and extends his comments in verse 6 about the person who doubts. Not only are they driven and tossed like the surf of the sea, but that person (ho anthrōpos ekeinos;that is, the one who doubts) must not expect (oiesthō) that they shall receive anything from the Lord, for they are a “double-minded” person (anēr dipsychos), and unstable (akatastatos) in all their ways (en pasais tais hodois autou).

First, verse 7 comes as a great shock, especially after the portrait of God’s generosity in verse 5, which explicitly notes that God does not reproach his petitioners. Evidently, God does not reproach them for their lack of wisdom. Active doubting, however, seems to be another matter entirely. Is there a tension in the text here? God gives single-mindedly—but not to the doubter! God reproaches not—except for the doubter! Or is it the case that God is ever the generous giving God but our doubt so destablises us that we cannot watch for God’s giving because we are ever looking elsewhere; that we cannot receive God’s giving because we are ever turning elsewhere. Indeed, the doubting person must not expect to receive anything from God. Not only is their prayer for wisdom not going to bear fruit, but divine generosity is frustrated in their case.

James’ teaching on the relationship between faith and prayer echoes Jesus’ teaching on the same subject. The generosity of God and the assurance of answered prayer in verse 5 echoes Jesus’ teaching in Matthew 7:7-11. But Jesus also warned his disciples concerning the problem of doubt:

Matthew 21:21-22
Truly I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but even if you say to this mountain, ‘Be taken up and case into the sea,’ it will happen. And all things you ask in prayer, believing, you will receive.

In this text, as in James, faith is set in contrast to the problem of doubt and made a condition for answered prayer. Without this faith, says James, do not even think that your prayer will be answered.

James goes further, however, moving beyond the dynamics of prayer to the character of the person, from spirituality to ethics. The doubting person is double-minded, literally, two-souled, in contrast to God who is haplōs (v. 5), generous and single-minded. It is possible that James has coined the word he uses here (and in 4:8)—dipsychos—for this is the first occurrence of the word in extant ancient Greek.

The way in which James has constructed his brief instruction on prayer suggests that he sees a correspondence between God and true human and spiritual maturity. As God is single-minded in his generosity, so those who approach him are to be single-minded in faith. In response to God’s kind and active benevolence, the person of faith hopes, waits, watches, endures, rests, expects, and depends upon God, answering God’s faithfulness with their own responsive faithfulness in return.

The contrast could hardly be starker. The person who doubts anxiously scurries about seeking means to establish their own right and opportunity rather than waiting watchfully for God’s activity and resting in God’s provision. Doubt is independence and self-reliance rather than dependent reliance on God. In place of patient and resolute endurance, the person who doubts is impatient and unstable. James especially identifies this characteristic in the final clause, identifying the doubter as “unstable in all their ways.” The whole tenor of the person’s life and conduct is “thrown into doubt.” Their doubt toward God is indicative of a much deeper and more pervasive flaw in their character: their instability is not simply with respect to their prayer for wisdom, but is also evident with respect to their conduct under trial, their relationships, and their conduct within the community.

Scripture on Sundays – James 1:6

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Saint_James_the_JustJames 1:6
But he must ask in faith without any doubting, for the one who doubts is like the surf of the sea, driven and tossed by the wind.

The “let him ask of God” in verse 5 is echoed and extended by the “let him ask in faith” of verse 6. Again James uses a link-word to tie two verses together, this time aiteitō (ask). Just as he used the imperative to instruct those who lack wisdom to ask God for it, now he uses the imperative to instruct those who do ask for wisdom, to ask for it in faith. One indeed may lack wisdom but one must not lack faith. Faith, in this context, is single-minded trust in the giving God. James’ logic is simple: if God is so generous and single-minded in his giving, the believer is likewise to be single-minded toward God.

We recall that the believer’s faith is already under threat, being tested and tried (v. 3). Pressure mounts to destroy their faith—their single-minded trust in God. Faith, it seems, governs the relationship the believer has with God. Faith is the characteristic of this relationship seen from the believer’s side. From God’s side the characteristic of this relationship is better understood in terms of grace, of God’s generous and freely given gift. James hints, as we have seen, at this in verse 5. In verses 17-18 he underlines the primacy and centrality of God’s generous gift. At present, however, his focus is on the believer’s appropriate response to God’s generous promise.

Faith is not simply a belief although belief is an important aspect of faith. Faith is not simply agreement with or assent to a doctrinal position, although such knowledge is also an important aspect of faith. Faith includes but is not limited to knowledge or belief. In his Truth Aflame, Larry Hart (420) shows the relation between these three qualities of Christian faith. He notes that since at least the Reformation, theologians have understood saving faith in terms of notitia, that is, the body of knowledge that makes up the truth claim of the gospel, and assensus which refers to the belief one has when they have heard the Christian message and become persuaded of its truthfulness. These two responses, however, are not yet faith in full flower. Simply knowing and believing are not sufficient in themselves but must come to completion in fiducia which is the trust and existential commitment by which we entrust ourselves to God on the basis of his promise which we have heard and which we have acknowledged and believed as true. Faith is a single-minded, existential dependence on God, a watching, waiting and expectant dependence in which the whole being of the believer is oriented and turned toward God in confident and assured hope. Faith is not simply an intellectual commitment, but a relational response and devoted commitment to the God who has awakened our hearts and opened our eyes to his reality, presence and grace.

This is faith as James conceives it here, where he contrasts faith with doubt (diakrinomenos). The two phrases “in faith” and “without any doubting” express the same point from different angles. What is positively expressed in the former expression is negatively expressed in the latter.

Matthew’s gospel provides a dramatic illustration of the kind of doubt James has in mind here, in the story of Peter walking on the sea (Matthew 14:22-33). Peter is already participating in the miracle, walking on the water with Jesus and toward Jesus, and on the basis of Jesus’ word to him, “Come.” But verse 30 indicates that Peter began to give his attention to the wind and waves rather than to Jesus, and as he did so, he began to sink. In the midst of his doubt he cried out to Jesus and was saved. Nevertheless Jesus’ question highlights the temptation we continually face: ” O you of little faith, why did you doubt?”

To doubt is to engage in dispute with oneself, to waver between two options, to be “double-minded” (James 1:8) rather than single-minded. Doubt anxiously looks in multiple directions rather than steadfastly watching toward God. James goes on to provide a vivid picture of the one who doubts, likening that person to a wave or the surf of the sea, “driven by the wind” (anemizomenō) and “tossed” (rhipizomenō). Both of these participles are present-passive, indicating that the doubter is continuously  bobbing about, as Vlachos images, like a cork in a stormy ocean (27). This image conveys restlessness, a person acted upon by other forces, ever in motion but without genuine purpose. As such, the picture is virtually the opposite of the solidity, steadfastness and resolute endurance portrayed in verse 4.

Scripture on Sundays – James 1:5

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Saint_James_the_JustJames 1:5
But if any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him.

James trusts that through the work of endurance we ultimately will be so complete as to “lack nothing” (v. 4). In the present, however, it is entirely possible that we may lack various attributes, among them, wisdom. This new paragraph continues James’ reflection on the theme of trials, and uses the link-word leipō (“lack”) to connect verse five to verse four.

Why does James single out wisdom rather than, say, peace or courage, love or unity? These, too, are significant and worthy virtues, even and especially in the midst of trials. But James directs his listeners to wisdom, and will later devote a whole section to wisdom as something he desires for his listeners. Wisdom is crucial to maturity. Wisdom is important in times of stress and trial. Wisdom guides action and response. Even James’ “knowing” in verse three is an aspect of wisdom. In singling out wisdom, James stands in a long Hebrew tradition which valued wisdom as “the principal thing” (cf. Proverbs 4:7 KJV). The best thing for which we might ask is not deliverance from trials but wisdom that we might conduct ourselves wisely in the midst of them.

What, exactly, is wisdom (sophia)? In the New Testament the term is used with a range of meanings, including the knowledge of God’s plan of salvation or of God’s eschatological purpose (e.g. 1 Corinthians 1:18-30; Ephesians 1:8-11). In his first letter to the Corinthians and that to the Colossians, Paul contrasted forms of speculative religious wisdom with the true wisdom which is found in Christ. Members of these communities wanted to appear spiritually wise by claiming secret forms of wisdom by which they knew spiritual mysteries, or the processes by which to become truly spiritual (Colossians 2:8-23). Paul rejects these religious expressions of wisdom as worldly. So, too, James contrasts earthly wisdom with that true wisdom which is from above (3:13-18). Since the true wisdom is from above, it is a gift given by God rather than a natural endowment humanity is graced with or can develop apart from a relationship with God. The wisdom humanity can develop is earth-bound rather than divine. In this text, then, James shows us that wisdom is given to the believer in response to prayer. It is not a speculative kind of wisdom intent on exploring and explaining esoteric spiritual mysteries. It is spiritual wisdom—the gift of God—but is also intensely practical, providing a true perspective on the nature of life and trials, and oriented to the kind of virtuous character befitting the people of God. Moo (62) identifies wisdom as a practically oriented virtue that gives life direction for the godly. It includes insight into God’s will and the way that will is to be applied in the common circumstances of life. For Davids (72), this gift from God enables the believing community to see history from a divine perspective and so also enables them to stand firm in the midst of the trial.

Hence James commands any who lack wisdom to ask for it: aiteitō (ask), as a present imperative suggests that God’s people should continually ask for such wisdom, and indeed may do so with great confidence because the God to whom the prayer is addressed is “the giving God.” By declaring God to be the giving God (para tou didontos theou) who gives generously or wholeheartedly (haplōs) and without reproach (oneidizontos) to all (pasiv), James provides great assurance to those who pray to this God for wisdom: “it will be given to them” (kai dothēsetai autō).

Confidence in prayer is the fruit of confidence in God, which in turn is based upon the knowledge of God’s gracious character and God’s will (cf. 1 John 5:14-15). James simply assumes (no doubt on the basis of the Old Testament, e.g. Proverbs 2:1-5) that God wills to give wisdom to his people. Thus his whole focus is on the generous character of God whose generosity is universal, indiscriminate and inclusive (“to all”; cf. Matthew 5:45 where God gives sunshine and rain to all indiscriminately). This generosity is underlined in James’ use of haplōs, which appears in this form only here in the New Testament. The word is usually translated in English versions as “generously” which is an appropriate translation. But it also means “singly” or “simply” in the sense of being undivided, wholehearted, or perhaps best, given the thought James will develop in verses 6-8, “single-mindedly.” That is, God is wholeheartedly and single-mindedly generous. Or as Vlachos (25) so nicely states it, “God’s giving is as wholehearted as it is universal.” To emphasise the point James also notes that God gives freely and without reproach, without demeaning the recipient or showering them with shame. God is no “fool” who gives with one hand and takes back with another, generous with nothing except criticism (cf. Sirach 20:14-15). Those who come to God in prayer will find that God gives sincerely and without reserve or criticism. God’s commitment to his people is total and unreserved, and so they may expect to receive (Davids, 73). How, then, can we be double-minded toward a God who is so single-mindedly generous?

Scripture on Sundays – James 1:4

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Saint_James_the_JustJames 1:4
And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing (NASB)

James now uses a second imperative to instruct his listeners, commanding them to let (echetō) endurance have its full effect (NRSV), perfect result (NASB), or literally, perfect work (ergon teleion). In view of James’ later discussion of faith and works, it is of interest that he introduces the concept of work here, at the start of his letter. Indeed, as we saw in verse three, the testing of our faith “works” endurance; now the believing community must let this work occur. That is, James commands his listeners to continue to persevere, to “keep on keeping on” for as long as the test continues. The testing of our faith produces endurance as we endure. As a muscle is strengthened through use, so endurance develops through exercise. The temptation is to capitulate before the test has run its course, to relinquish faith, to cave in under pressure, to walk away.

Just as James’ first imperative (consider it all joy) was tied to a foundation of common knowledge (knowing…), so his second imperative is now tied to a purpose statement: so that you may be perfect and complete, lacking in nothing. James now holds before his listeners the end result of endurance if they will allow it to do its work: they will be “perfect.” It is impossible to miss James’ play on words in this verse, concerning the perfect work of endurance which results in the perfection of the people of God. The “full effect” or “perfect result” of endurance is not simply to outlast the particular test we are enduring, nor simply to grow more robust in endurance itself. Rather, it is the perfection and completeness of godly character. Perfect (teleios) and complete (holoklēros) function as synonyms, though with a slightly different sense. Teleios connotes a perfection beyond which there is no degree, whereas holoklēros denotes perfection in every part (Vlachos, 20). An interesting parallel to this verse is found in Paul’s prayer of 1 Thessalonians 5:23 where he prays that the Thessalonians may be perfectly sanctified in every aspect of their being, that is, in their whole “spirit and soul and body.” Douglas Moo (61) regards this perfection as the eschatological perfection towards which we strive but which will only be realised in the eschaton. Scot McKnight (81f.) prefers to see it not as “sinless perfection,” but as real behavioural maturity, a way of life and being in which genuine virtue is a reality rather than simply an abstract ideal.

The final phrase—lacking in nothing—is simply a negative confirmation and restatement of the positive message of being “perfect and complete.” To lack nothing, in other words, is to have everything. Such is the power of endurance, in James’ vision of the moral life!

It is worth noting that James directs these exhortations to the community as a whole rather than to individual believers (adelphoi mou – my brothers and sisters; note further that all the grammatical signifiers are second-person plurals). It is the community of God’s people which must rejoice in the midst of hardship and struggle, helping each person to understand their calling, and so to endure. It is the community of God’s people which will ultimately be perfect and entire, lacking in nothing. When one particular member of the community suffers the whole community is threatened. When the community as a whole is under attack, each particular member has a crucial part to play, so that the whole community may be encouraged to rejoice and to endure.

*****

Thus James begins his letter to his suffering listeners with two imperatives supported by an appeal to what they know (v. 3), and to what they are destined to become (v. 4). His teaching here is not unique, however, and very similar passages are found elsewhere in the New Testament:

Romans 5:3-5
And not only this, but we also exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope; and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us.

1 Peter 1:6-7 
In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials, so that the proof of your faith, being more precious than gold which is perishable, even though tested by fire, may be found to result in praise and glory and honour at the revelation of Jesus Christ.

These passages are similar to James in both language and concept. In Romans, Paul notes that believers exult in tribulations (thlipsis) knowing that tribulation brings about (katergazetai) perseverance (hypomonē), and perseverance, proven character (dokimēn). The apostle Peter also writes to communities distressed by various trials, which serve to prove the genuineness of their faith and so result in glorification at the coming of Jesus. His point is slightly different to that of James who is not concerned with the proof of their faith but with their steadfastness.

That these three authors each use this common language and conceptuality suggests that this was traditional and common knowledge amongst the early Christian communities. It is on this basis that James can readily say, “Because you know…” They did in fact know this as common community knowledge. Lying behind James’ exhortation then is a vision of what constitutes the Christian life, and in fact, what it means to be truly human: that is, to be a person and a community which is perfect, completely sound and whole, mature behaviourally, morally and relationally. The ground and possibility of this maturity is faith—right relation to God which issues in a “rightness” of being. The tests which assail the community intend to draw God’s people away from this faith, to tempt them to seek their own justice and their own right, to become, in Luther’s terms, homo incurvatus in se – humanity curved in on itself. But James will have none of this. Although his vision is urgently framed in terms of the apocalyptic confrontation of evil powers and eschatological hope, it has a very real and practical aim. James is not simply giving out good practical advice for “turning lemons into lemonade,” so that God’s people can be blessed in spite of trials. This is not a prosperity gospel whereby every trial is a stepping stone to greater victories so that we lack no (earthly) thing. James writes to shape the vision, character and way of the community in the world. God’s intent is a people steadfast in faith and mature in character, living in the midst of the kingdom of darkness but bearing witness to the kingdom of light. No wonder trials come! Yet when and as they do arise, somehow, by the mysterious work of the Spirit of grace, the trials designed to destroy our faith, develop endurance and this endurance goes to work in us building character, maturity and virtue. In these opening verses of his letter then, James offers us a vision of what it means to be truly human, and indicates a process for realising this vision.

Scripture on Sundays – James 1:3

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Saint_James_the_JustJames 1:3
Knowing that the testing of your faith produces endurance (NASB)

In this verse, James provides the first rationale for his command in verse two. Believers are to “consider it all joy” when they fall into various trials because they know (ginōskontes hoti) something: that the trial of their faith produces endurance. James assumes this knowledge on the part of his listeners, as though it constitutes a common stock of knowledge generally available. The word James uses to refer to the testing (to dokimion) of their faith is rare in the Greek, appearing elsewhere only in Psalm 12:6, Proverbs 27:21 (Septuagint), and in 1 Peter 1:7. The Old Testament references provide useful imagery for understanding the nature of trials. As a furnace is used to refine and purify silver, so the tests faced by James’ hearers serve also to  “refine” and “purify” them. The imagery of the furnace captures the unpleasant and potentially destructive force and nature of the testing, while the result of the process is seen as valuable and desirable and so as the grounds for rejoicing.

What is being tested is their faith. According to Vlachos, the trial is intended to refine and strengthen a faith that already exists rather than to test whether faith is present or not (18). This idea seems to align with Peter’s use of the same language in 1 Peter 1:6-7 where he speaks of the suffering believers’ faith being proved or shown to be genuine (dokimion). Indeed, many commentators suggest that the purpose of the test is the purification and maturity of the believer (e.g. McKnight, 69, and Moo, 61). In this view, God is the refiner who places his people into the furnace in order to remove the impurities from their lives and so present them as mature.

Nevertheless it is important here to distinguish between purpose and effect when interpreting these verses. It is at least possible that in James’ mind the purpose of the tests is to destroy the faith of God’s people. This is a quite common mindset in the New Testament, and sees the origin of the tests in the more sinister agency of Satan, the “accuser of the brethren” (Revelation 12:10), rather than in the more benevolent attentions of God. Perhaps more directly relevant to this passage is Paul’s concern in 1 Thessalonians 3:5 that “the tempter” (ho peirazōv) might have rendered his missionary labour amongst the Thessalonians vain by the persecutions they endured, or Jesus’ words to Peter in Luke 22:31-32: “Simon, Simon, behold, Satan has demanded to sift you like wheat; but I have prayed for you, that your faith may not fail.” In both cases the blowtorch is applied to the believers’ faith with the intent of destroying it, and in both cases there is the theoretical possibility at least, that their faith might actually be lost. Other texts might also be adduced. Jesus warns that “Satan comes immediately” to take away the Word whenever it is sown (Mark 4:15; cf. 2 Corinthians 11:3). The pattern is seen in his own temptations following his experience of the Spirit at his baptism (Luke 4:1-13). The apostle Peter speaks of “your adversary the devil” who prowls around like a roaring lion seeking those whom he may devour. Nor are Peter’s readers unique in this respect: all believers are subject to this common suffering and must likewise stand firm in faith, resisting the devil (1 Peter 5:8-9; cf. James 4:7-8). The classic texts of Ephesians 6:10-18 and Revelation 12:7-17 situate these tests within the broader drama of cosmic spiritual warfare and an apocalyptic worldview.

To read James according to this view is to think of the tests as a threat to faith. As such, they do not have a divinely intended purpose, nor are they “sent by God to teach us or perfect us” as is commonly said in Christian circles. Rather, as specific tactics in an ongoing war against the people of God, they intend not to build or develop faith but to destroy it. Their purpose is not to teach us but to tempt us, not to lead the believer towards maturation but capitulation, so that they lose faith in God and let go of the hope that faith inspires.

It may be that many modern readers react against the apocalyptic character of this worldview and prefer to understand sin and evil in more human or institutional terms, rather than in terms of an evil spiritual personality. In fact, it is possible that James’ central point is retained, even if the apocalyptic background is stripped from the passage. It is possible that the trials arise as an aspect of the church’s location “between the times,” in this period in which the kingdom of God has found entry into the world and is growing in the world but is not yet fully realised in the world. The way of the kingdom is antithetical to the way of the world and results in pressure being brought to bear upon the lives of those who choose this new way. It may be that the tests arise simply as part of the conditions of life, the normal pressures and stresses of existence which challenge the idea of God’s existence or God’s care. The very real afflictions, pressure and suffering experienced by Christians may cause them to despair of God’s goodness or power or both.

James notes that the testing of their faith produces endurance (katergazetai hypomonē). Katergazetai simply means “to produce,” although the erg-root in the verb is related to “work” and so anticipates ergon (“work”) in verse four. The verb is in the present tense, indicating a process or progression culminating in endurance. Hypomonē literally has the sense of “remaining under,” and so bearing up in the midst of difficult or challenging circumstances. It refers not to passive acceptance or resignation in the face of these circumstances, but is an active, strong and positive resistance of them. Hypomonē, therefore, characterises those who hold themselves steady in the midst of pressure. In the early Christian community it was a trait highly valued, for only those who had it would truly endure to the end (cf. Matthew 10:22; 24:13). It is used in the epistles, and especially in the book of Revelation, to encourage the embattled church to stand firm, even to the point of death. It is often paired with faith, the two virtues working together to ensure the believer inherits the eschatological promise (e.g. Hebrews 10:35-36 (cf. 6:12); Revelation 13:10).

James is obviously confident that his listeners’ trials are in fact producing endurance, but is it necessarily so? Assuming the interpretation of the verse given above, this outcome is not fait accompli, but in fact dependent upon the believer’s response to their trials. This helps explain James’ appeal in these verses: it is as they live in accordance with what they know, as they count it all joy in the midst of their trials, that the testing of their faith produces endurance. In verses 2-3, then, James calls on the church to rejoice in the midst of their suffering, knowing that their trials will produce this highly valued virtue. The trial which is intended to destroy their faith will in fact strengthen and confirm it if they will stand fast. Indeed, by standing fast in the midst of the trial, more endurance will develop, and they will grow stronger and have more capacity for steadfastness in future trials.

Scripture on Sunday – James 1:2

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Saint_James_the_JustJames 1:2
My brothers and sisters, whenever you face trials of any kind, consider it nothing but joy (NRSV)

Consider it all joy, my brethren, when you encounter various trials (NASB)

James’ opening salvo is as firm as it is strange. Unlike most New Testament letters which begin with a blessing and/or a prayer, James is straight down to business, exhorting his listeners to consider it “all joy” whenever they face trials of any kind. The focus on joy (chara) builds on the final word of the first verse Greetings (charein, or literally, Rejoice!), and so forms a link between the opening verse and the new section.

Translating Pasan charan hēgēsasthe as “consider it all joy”(NASB) is to be preferred, for “consider it nothing but joy” (NRSV) suggests that the only legitimate emotional response one may experience during testing is joy, whereas people experiencing trial will typically feel a range of responses, and James exhorts them to joy. Of course, to be joyful in the midst of trials, and indeed to consider it a joyful thing to fall into trial, is counter-intuitive. To fall into trial is to experience stress and pressure, if not distress and suffering. James’ intent in this section, then, is not simply to issue a bare exhortation but to also show why and how one can consider such an event as an occasion for joy, indeed, “pure joy” or “all joy.”

The exhortation is addressed to “my brothers and sisters” (adelphoi mou), that is, fellow believers and as such those who are in the family. James is calling for a fundamental and radical shift of attitude. Whereas we typically view trials as a source or occasion of displeasure, anxiety, frustration or even despair, James calls us to view them as an occasion for joy. To consider something is an exercise of mind, will and vision, especially in a circumstance in which trials are anything but joyful. Vlachos (16) notes that the verb (hēgēsasthe) in the New Testament is almost always used in terms of a value judgement. Thus, in spite of their discomfort or distress, the believer is encouraged to view their trials in a new light, and so to respond to them in an unexpected way. Not only are they called to rejoice in the midst of trials, but to see the trial itself as an opportunity for rejoicing.

James calls his audience to adopt this posture whenever they fall into all kinds of trials (hotan peirasmois peripesēte poikilois). The word for trial (peirasmos) can refer, depending on context, either to temptations towards sin which arise from within (cf. v. 14), or to the kinds of afflictions which press upon us from without. Here the second meaning suits the context best, for these are trials that we fall into. McKnight (75-76) argues that James has in mind a very particular context of economic hardship and oppression, and the subsequent temptation faced by his audience to react to this hardship with anger and violence. However the general terms used by James in this text (whenever, any kind (poikilois basically means various)) suggest that he is thinking of trials in general, of trials whenever they come, and of trials in any and all guises. Thus, in all the various kinds of trial and affliction that a person may encounter, James offers this counsel: rejoice! J. B. Phillips’ rendering of this verse captures the sense James intended (478): “When all kinds of trials and temptations crowd into your lives, my brothers, don’t resent them as intruders but welcome them as friends!” Just why and how a believer might do this is the theme of verses 3-4.

Scripture on Sunday – James 1:1

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Saint_James_the_JustJames 1:1
James, a bond-servant of God and of the Lord Jesus Christ, to the twelve tribes who are dispersed abroad: Greetings.

The first word of the letter is simply the author’s name, following the custom of ancient letter writing practices. This James is apparently so well known that he can be recognised simply by mention of his name. There are really only two “Jameses” in the New Testament who are sufficiently prominent to qualify as this James: James the brother of John, one of the twelve, who was martyred by Herod (see Acts 12:2), and James the brother of Jesus, who became leader of the church in Jerusalem. Last week we suggested that the latter is best thought of as the writer.

But James does not set forth his privileged relationship to Jesus as the basis of his right to gain the attention and hearing of his audience, but refers to himself rather as a “bond-servant (doulos) of God and of the Lord Jesus Christ.” To claim to be a servant of God is not uncommon within Judaism, but to claim also to be a servant of the Lord Jesus Christ is to immediately distinguish oneself from mainstream Judaism, indicated by assigning these particular titles—Lord and Christ—to this particular man. Christos (Christ), is simply the Greek rendering of the Hebrew term for Messiah, while kyrios (Lord) is the Greek term used in the Septuagint to translate the Tetragrammaton (YHWH)—the holy name of the Lord God. To refer to the man Jesus as Lord and Christ is to associate him with the Old Testament God, and as God’s eschatological saviour, the Messiah. This, of course, constitutes a decisive claim within Judaism: the Messiah has come! God has acted to redeem his people. His eschatological salvation has appeared amongst the human community, precisely in this particular man, Jesus, whom we must also acknowledge as Lord.

James addresses his letter “to the twelve tribes who are dispersed abroad.” This is unusual language because technically, the twelve tribes no longer exist, the northern kingdom of Israel having been taken into captivity by Assyria many centuries earlier (see 2 Kings 17). It is likely that James is using the phrase simply to identify ethnic Jews, and perhaps more particularly, Jewish believers in Jesus “who are dispersed abroad” (tais en tē diaspora). The noun diaspora referred to those Jews who lived outside of Palestine; the term was both ethnic and geographical (Trebilco, 287, 297-299). If we accept that the epistle was written by James the brother of Jesus sometime in the 40s, it could be that he is writing especially to those Jewish believers who had been part of the Jerusalem congregation, but then had been “scattered throughout” the regions of Judea and Samaria in the persecution that arose after the stoning of Stephen (Acts 8:2, 4). Indeed, Acts 11:19 tells of some of those “scattered” who went to the gentile regions of Phoenicia, Cyprus and Antioch. In each of these texts the verb used is diaspeirō, the cognate of the noun used in James 1:1 (and the only times the verbal form occurs in the New Testament). By means of his letter, James is extending pastoral care and oversight to these followers of Jesus in their scattered locations, who, as former members of the Jerusalem community, would have been aware of James’ identity, leadership and authority.

Might James have had an evangelistic as well as a pastoral motive for writing this letter? Might he be writing to Jews more generally who are now being brought into contact with Christian Jews, and encouraging them to believe in Christ? This is unlikely, given the very few references to Jesus in the letter. James is writing to exhort Christian Jews to faithful endurance in the midst of their suffering and hardship, and to perhaps to counter reports he has heard concerning disunity in their midst.

“Greetings!” James’ salutation is to the point. This form of salutation is found elsewhere in the New Testament only in Acts 15:23—in the letter from the council of Jerusalem. But it is a common form of greeting in Greek letters, which also indicates James’ familiarity with the Greek style (Moo, 58). The word itself—charein—literally means “to rejoice” and thus also forms a fitting segue to the next verse.

Application

Though a simple salutation, this verse lends itself to at least a couple of applications for Christian life and ministry. First, James could have introduced himself as the brother of Jesus, claiming elevated rank, privilege and authority. But James does not “pull rank” on his readers choosing rather to describe himself simply as a servant. This is consonant with Jesus’ teaching that those who would be great in the kingdom of God must take the lower place, becoming servants and following his own example: “for even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (see Mark 10:42-45; cf. John 13:1-17). Further, it is fitting: if Jesus is the Lord-Christ, the Messiah-King (McKnight), then to be his servant is in itself a high and distinguished calling.

Second, James is concerned not simply for the believers surrounding him, those he can see, but for those who have been scattered, those under pressure, those who have left, and those far away. Out of sight is not out of mind for James the Just. Undoubtedly the prayerful man prays for them; here he writes to make contact, to encourage and exhort. Pastoral authority is grounded in pastoral care, pastoral leadership in humble service.