Criswell Theological
Review 1.1 (1986) 71-84.
Copyright © 1986 by The
SUFFERING IN JAMES 1:2-12
TRACY L. HOWARD
Grace Theological Seminary,
The
Christian lives paradoxically in two different worlds. By virtue
of his identification with the risen Christ, his
spiritual citizenship has
been transferred from the domain of this present age
to the age to
come. The Christian thus lives in an “already/not
yet” tension for
although the age to come has been inaugurated, it
has not been realized
in all of its fulness.
This realization will occur at the Parousia at which
time the believer's spiritual citizenship will be
openly manifested. As
W.
D. Davies says, “Christians are already in the Age to Come
‘in
Christ'
and . . . future events can only make this fact explicit.”1 Because
the Christian is no longer a part of this age, it
should not be thought
strange that affliction, trials, and even
persecution are not only possible
but inevitable. Nevertheless, it is easy to lose
perspective in the midst
of such circumstances and thus several questions
arise: How should the
Christian
respond to suffering? What is its purpose for the
believer?
Will
there ever be a resolution to this predicament? In Jas 1:2-12, the
writer addresses the issue of suffering and attempts
to answer some of
the questions facing Christians as they live as
pilgrims in this present
evil age. Therefore, the purpose of this article is
to offer a brief
exegetical study of Jas 1:2-12 and extract several
biblical principles for
responding to suffering which were true not only
for the original
audience but which are equally valid for
believers today.2
1 W. D. Davies, Paul and Rabbinic Judaism (Philadelphia:
Fortress, 4th ed., 1980)
319.
2 The focus of this
article is on trials or suffering from without
rather than on
temptation from within
which James takes up in 1:13. Certainly trials from without, if not
responded to properly, can lead to temptation from
within. However, in Jas 1:2-12
attention is given to undeserved suffering from without, namely, suffering which is not
the result of the violation of some natural or
moral law of God. In this article both "trials"
and “suffering" are considered synonymous
terms.
72
CRISWELL THEOLOGICAL
REVIEW
I.
Background
While several views exist on the
nature of the recipients,3 the most
likely addressees were Jewish-Christians living in the
dispersion. The
use of a]delfoi< in the vocative throughout the epistle suggests this
conclusion
(cf. 1:1, 16, 19; 2:1, 5; 3:10, 12; 4:11; 5:7, 9, 10, 12, 19). The
life setting, however, is more difficult to
determine. Some such as M.
Dibelius virtually abandon any attempt to discover
a setting or local
situation, believing the material to be a
miscellaneous collection of
traditional teachings from various sources without
any coherence in
theme or theology.4 However, P. Davids has responded to this con-
clusion by proposing that the
epistle is primarily Leidenstheologie,
namely, a theology of suffering.5 This
would be true particularly in
connection with Jas 1:2-12 in which the writer sets
forth the subject of
"trials from without." It is possible that these
believers had been
scattered from
encourage them in the midst of suffering in the
dispersion (cf. Acts 8:1
4;
11:19-20).6
II.
Interpretation
Exhortations Regarding
Suffering (1:2-8)
The believer in this present world
is embroiled in a war between
good and evil. The consequences of war is that one
faces battles, in
which case one must be prepared. James exhorts the
believer that
when he faces the battle of trials he should respond
two ways: 1) with
an attitude of joy and 2) with prayer for wisdom.
Exhortation to Respond with Joy (vv
2-4). A proper response to
trials is essential for any hope of victory. The
believer is thus exhorted
3 For example, J. Adamson
(The Epistle of James [NIC;
1976]
49-51) interprets tai?j dw<deka fulai?j tai>j e]n t^? diaspor%? as
including both
Christian and non-Christian Jews. Others take the phrase
figuratively as denoting
Christendom
in general which is conceived as the true
of the ancient people of God (cf.. James Moffatt, The General Epistles
[MNTC;
Hodder and
Commentary on the
Epistle of St. James
[ICC; Edinburgh: T. & T. Clark, 1916] 118).
4 M. Dibelius,
A Commentary on the Epistle of James (Hermeneia;
Fortress, 1975) 47.
5 Peter H. Davids, The Epistle of James
(New International Greek Testament
Commentary;
on the Epistle of James," JETS 23 (1980) 97-103.
6 Donald W. Burdick,
"James," in The Expositor's
Bible Commentary (12 vols.;
Howard: SUFFERING IN
JAMES 1:2-12 73
“to consider" the occasion of the trial with “pure joy.”
By the employ-
ment of the aorist h]gh<sasqe rather than the
present, James may be
thinking of each special case when one encounters
a trial.7 The word
translated “pure” (pa?san) refers to the degree
by which the joy is to be
expressed.8 The NEB renders it “supremely.”
When it is used with
“joy"
(xara<n) the idea moves beyond
the expression of simple emotion.
There
is no facade here either. Rather, the believer can consider the
occasion of a trial as supreme or pure joy because
there is the inner
awareness that God is at work in his life.
Furthermore, this should be
the response whenever “any kind” (poiki<loij) of trial occurs.9
The
word for “trials” (peirasmoi?j) describes things that
put a person to the
test. It can describe either a trial or difficulty
from without, such as
physical persecution or even economic oppression,
or an inner moral
test, such as the enticement to sin. From the
context, it would appear
that 1:2-4, 12 refer to the former sense and 1:13-18
describe the latter
meaning.10 The reason for this is
that trials are endured whereas
temptation is resisted and in both vv 3 and 12, James discusses the
importance of enduring trials when they occur.11
The basis for the exhortation is
given in v 3 through the use of the
causal participle ginw<skontej. The NASB translation obscures the
semantic connection with the preceding clause by
rendering it simply
“knowing." A more precise connection might be “because
you are
aware.”12 Specifically, these believers
are aware that the means of
testing their faith produces endurance (to>
doki<mion u[mw?n th?j pi<stewj
katerga<zetai
u[pomonh<n). James shifts his terminology from peirasmo<j
(v 2) to doki<moin,
thus creating a shift in tone13 This shift is necessary
7 Cf. J. H. Moulton,
'.Prolegomena," in A Grammar of New
Testament Greek (4
yols.;
8 BAGD 631; see also
Joseph B. Mayor, The Epistle of St. James
(
Macmillan, 1913) 32; Ropes, James 129.
9 The adjective poiki<loj literally means
"of various kinds, diversified, manifold"
and should include more than just physical
persecution (cf. BAGD 683).
10 See Burdick,
"James" 168; D.
Moody,
1979) 72; Mayor, James 33; Ropes, James 133; R. V. G. Tasker,
The General
Epistle of James (Tyndale
New Testament Commentary; London: Tyndale, 1956) 40;
see also NASB NEB NIV and RSV which translate peirasmo<j as "trial";
the translation
“temptation” in the KJV is unfortunate and ambiguous in terms
of what James is actually
describing. That peirasmo<j can mean
"trial" in the sense of affliction or suffering is
indicated by its use in some of the synoptic
parallels (see Luke 8:13 [peirasmo<j] par. Matt
13:21
[qli?yij
and diwgmo<j]).
11 Ropes, James 133; notice the use of u[pomonh< and u[pome<nw in vv 2-4 and v 12,
respectively.
12 Cf. Dibelius, James
72.
13 Davids, James 68.
74
CRISWELL THEOLOGICAL
REVIEW
because whereas peirasmo<j focuses on the trial
itself, doki<mion
is a
reference to the "means of testing."14
Some have interpreted doki<mion,
as "the genuineness" of one's faith.15
This would mean that when one is
tested, the testings sift
out the genuine portion of his faith and it is that
aspect of faith which produces endurance.16
This idea may not neces-
sarily be absent in v 3. James
might be referring not only to the means
of testing but also to the approval which remains
following the refining
process, an idea latent in 1 Pet 1:7 and also in
Jas 1:12 in which approval
follows endurance.
James, however, does not say that
merely the testing of one's faith
is the cause for joy, but rather, the result or
"accomplishment" (kat-
erga<zetai)17 that
occurs through the testing, namely, u[pomonh<n.18 The
KJV
translation of u[pomonh< ("patience")
is weak. A better translation is
"endurance" (NASB) or "steadfastness" (RSV).
Ropes suggests the
nuance of "staying power."19 The
idea is unwavering constancy to faith
in spite of adversity and suffering. This is not a
single act but a state of
character that results over time when there is a faithful response to
testing. Moffatt
writes, "Only trial can prove
what we are made of,
whether we possess this supreme quality of
steadfastness or constancy
to our convictions."20
James' statement here echoes Matt
5:11-12 in
which Jesus forges a link between joy and
persecution. Jesus says that
the basis for joy is the promise of great reward in
the Kingdom of
Heaven. Hence the hope of the future adds an
eschatological dimension
to the endurance of trials in the present (cf. Jas
1:12).21
Thus James exhorts believers to
respond to the occasion of trials
with pure joy because they are fully aware that by
the testing of their
faith the character trait of spiritual endurance is
achieved. Yet this is
14 Cf. Prov. 27:21 (LXX); Sir 2:5 in which the same root suggests
the "means of
testing;" I agree with both Davids (James 68)
and Dibelius (James
72) that doki<mion
has
two meanings: in 1 Pet 1:7 the word means
"genuineness" whereas here "means of
testing."
15 BAGD 203; see also
Burdick, "James" 168; this understanding is based on the
papyrus usage in which doki<mion is used as an abstract
substantive to denote "that which
is genuine, approved" by testing (cf. A. Deismann, Bible
Studies [
16 Cf. W. Grundmann, " do<kimoj"
TDNT 2 (1964) 258-59.
17 Note the perfective
use of kata< (See Moulton, Grammar 1.111-15).
18 There is absolutely no
external testimony to support Adamson's (James
00-92)
emendation u[pomon^?. It is pure conjecture in an effort to harmonize the uses
of Jas 1:3
and 1 Pet 1:7. Hence, u[pomonh<n is preferred.
19 Ropes,
James 135.
20 Moffatt, General
Epistles 9.
21 The importance of
endurance is likewise found in Jewish tradition (cf. Sir 2:1-6;
Jdt 8:25; 1Qs 10,17; 1 QH
5:15-17; 1 QM 16:15-17:3; T. Jos. 2; for a patristic example, see
Did. 16:5).
Howard: SUFFERING IN
JAMES 1:2-12 75
not the complete picture, for James goes on in v 4
to describe a work
that endurance performs.
The particle de< introduces v 4 and in
this instance indicates a
transition to a similar theme. Furthermore, the
repetition of u[pomonh<
serves to link vv 3 and 4. The believers are commanded
to let (e]xe<tw)
endurance have its complete effect (e@rgon te<leion).22 James
does not
issue an option but a command.23 According
to him, endurance left to
itself is not enough. The believer must allow it to
have its complete
effect, the goal or purpose of which (i!na) is to ensure the ethical
character of the mature believer.24
James states his purpose both
positively and negatively. Positively,
the purpose is that the believer might be
"perfect and entire" (te<leioi
kai>
o[lo<klhroi). The adjective o[lo<klhroi denotes the perfect, mature,
fully developed character in a moral sense.25
Hence the perfect effect
of allowing endurance to work is the perfect character of the one
tested. The parallel adjective o[lo<klhroi also conveys the notion
of
“complete, blameless, whole."26 It is used
here in a qualitative sense to
denote the ethical integrity which characterizes the
mature Christian.
Maturity,
therefore, is the ultimate goal of one's faith being tested.
James emphasizes this point further
by adding the negative phrase
“1acking
in nothing" (e]n mhdeni> leipo<menoi).
If the negative is intended
to counterbalance the positive description just
given, Hiebert may be
correct when he writes, "It may thus
picture James' concern that in no
area of their development they should fail to reach
the goal, and that no
part of their personality should fail to develop,
leaving them in an
unbalanced state."27
James recognizes that suffering is a
reality for the Christian living
in this present age. He also knows that through
experiences of suffering,
God
is at work to produce endurance and ultimately maturity. For this
reason, the child of God should respond not with fear
or frustration but
rather with pure joy. Thus from the analysis of vv 2-4
a principle can
be stated regarding the believer and suffering.
Principle
#1: The believer should respond in joy to the occasion of
suffering, because it is by means of testing that
the ultimate goal of
spiritual maturity is accomplished. Furthermore,
only by faith in God is
such a response possible (cf. v 3 to>
doki<mion u[mw?n th?j pi<stewj).
22 te<leion here denotes that which
has "attained the end, purpose" (BAGD 809).
Consequently,
e@rgon is properly rendered
"effect" (cf. Mayor, James
36).
23 e]xe<tw is a present active
imperative third person singular; the force is thus
stronger than simple permission or allowance.
24 Hiebert, James
77.
25 BAGD 809; G. Delling, "te<leioj" TDNT 8 (1972) 74.
26 BAGD
564.
27 Hiebert, James
78.
76
CRISWELL THEOLOGICAL
REVIEW
Exhortation to Respond with Prayer for Wisdom
(vv 5-8). The
problem which faces the believer who is going
through suffering is that
there is a tendency to lose perspective and
direction. It is easy for one's
attention to be diverted from God to the
circumstances surrounding
him. For that reason James offers the additional
exhortation to pray for
God's wisdom. This discussion must be
viewed in light of vv 2-4. This
is not some unconnected exhortation. The command
to seek wisdom is
quite specific in terms of the suffering James has
just described.
Although
some hold that no link exists between vv 2-4 and 5-8,28
there
seems to be an intentional connection through the
repetition of lei<pw in
v 5 (cf. v 4b). Furthermore, the particle de< is frequently used in a
transitional sense without any
contrast intended.29
V 5 begins with the conditional
phrase "now if any of you lack
wisdom" (Ei]
de< tij u[mw?n lei<petai sofi<aj). While this condition
does
not necessarily imply the certainty of a given
situation, the likelihood of
such a condition existing seems evident.30
The readers lacked God's
perspective. They were given the exhortation in vv
2-4 to respond to
suffering in joy. Yet the question remains,
"how am I to see trial in this
light, and make this use of it? it
needs a higher wisdom."31 The believer
in suffering does not simply need more knowledge.
Instead, he needs
spiritual insight in applying what he knows in the
particular situation.
Specifically
he needs sofi<a. The word basically
means, "Good judg-
ment in the face of demands
made by human and specifically by the
Christian life, (practical) wisdom."32 It involves the divine
quality of
the soul whereby one knows and skillfully practices
righteousness.33
Also
wisdom is to be sought "from God" (para>
tou? qeou?). This idea is
thoroughly Jewish being found particularly in
wisdom literature (cf.
28 Dibelius,
James 77; he feels the connection
with what precedes is superficial; see
also W.
(5
vols.;
29 BAGD
171.
30 Hiebert
notes that the condition "assumes the reality of need and views it as a
standing fact," James 79. He cites as
justification for such an interpretation A. T.
Robertson
and W. Hersey Davis, A New Short Grammar of the Greek Testament (Grand
Rapids: Baker, reprint 1977) 350-51. However, J. L. Boyer
(see "First Class Conditions:
What
Do They Mean?," GTJ 2 [1981]:75-114) has done a thorough inductive study on
first class conditions and concludes that the correct
explanation of the first class condition
is a simple logical connection between protasis and apodosis. Hence, while the condition
in Jas 1:2 is probably considered certain, the use
of ei] with the indicative
does not
necessitate it.
31 Mayor,
James 38.
32 BAGD
759.
33 A similar idea is
found in Wis 7:7ff; 8:7; 9:10-18. The Hebrew word for
wisdom
(hmkH) is frequently rooted
in a right attitude toward God (Prov 9:10; 15:33; Ps
111:10;
Job
28:28).
Howard: SUFFERING IN
JAMES 1:2-12 77
Prov 2:6; Eccl 2:26; Sir 1:1; 39: 5, 6; 51:17; Wis 7:7; 8:21; 9:6). The
command to seek wisdom is given through the use
of the present
imperative ai]tei<tw, suggesting that this
plea is not to be a one time
action. It is to be done continually. In some ways it
is reminiscent of
Matt
7:7 in which Jesus exhorts his audience to “Keep asking.
. . keep
seeking . . . keep knocking.” In a similar
fashion, the prayer for wisdom
should be continually offered for it is that spiritual
insight which
enables the believer to maintain perspective and
a sense of order when
everything surrounding him is in chaos.
James offers further incentive for
prayer by reminding his readers
that God is one who gives to all men “without mental
reservation”
(a]plw?j) and “without reproach”
(mh> o]neidi<zontoj). The word a[plw?j is
a hapax legomenon and has been interpreted in two ways: “gen-
erously”34 or “without mental
reservation.”35 The root certainly can
mean “generosity.”36 Yet one can supply
evidence as well for the latter
definition. In fact, that nuance is preferable for
the following reasons:37
1)
The meaning is well testified in extra biblical material (cf. Epict.
Diss. 2.2.13;
Herm.
“mental
reservation" seems to fit better the parallel mh>
o]neidi<zontej;
3)
This nuance prepares one for the double-minded petitioner in v 6
whose divided loyalty renders his prayer ineffective.
Davids correctly
summarizes the use of a[plw?j
in v 5: “God is, then, one who gives
sincerely, without hesitation or mental
reservation. He does not
grumble or criticize. His commitment to this
people is total and
unreserved. They can expect to receive."38
Furthermore, James says that God
does not reproach or scold His
children for asking or berate them for previously
committed sins (cf.
mh>
o]neidi<zontej). Instead, God is waiting to give wisdom to any child
of God who asks. Thus He promises to give His
spiritual insight to
those who are suffering (cf. kai> doqh<setai au]t&?) without mental reser-
vation nor by reproaching or
insulting the one asking. Nevertheless,
there is a condition attached to this promise.
James introduces v 6 with the
adversative de< (“but”) and with it
reminds the reader that the promise outlined in
v 5 is not unconditional.
He
writes, “But let him ask in faith, doubting nothing." The act of
prayer alone is not effectual, but instead it is the
prayer “in faith,
doubting nothing" (e]n
pi<stei mhde>n diakrino<menoj) that ensures God's
34 BAGD
86; Burdick, "James" 169; Ropes James
140.
35
Adamson, James 56; Davids, James
72-73; Dibelius, James
79; Mayor, James 39.
36 See T. Iss. 3:8; Jos. Ant. 7:332; 2 Cor 8:2; 9:11.
37 For a thorough
analysis of this issue, see Davids, James 72-73 and Dibelius,
James 77-79.
38 Davids, James 73.
78 CRISWELL THEOLOGICAL
REVIEW
response. The phrase e]n pi<stei is a circumlocution for
"let him believe
God
when he asks." Adamson interprets the phrase as, "confidence in
prayer."39 This is a clear indicator
that the life of faith is important for
James.40
Faith is that which God tests in order to bring about maturity
(v 3) and it is faith that promises God's response to one's
plea for
wisdom. The phrase mhde>n
diakrino<menoj serves to emphasize e]n
pi<stei. It describes one who is controlled by indecision and
uncertainty
and who has difficulty making choices when faced
with alternatives.41
This
person wrestles with himself wanting things asked for yet then
desiring something else. In fact, James likens
him to "a surge of the sea
being moved and blown by the wind" (klu<dwni
qala<sshj a]nemizome<nw
kai>
r[ipizome<n&).42 The passive participle a]neimizome<n& is a hapax;
legomenon and means a "surf
moved and tossed by the wind,"43 while
r[ipizome<n&, also passive, denotes
that which “blows here and there, the
toss of the wind that sets a wave in motion on the
water."44 The picture
is that of instability or inconsistency. The
person who doubts fails to
believe that God can really do what is requested
and thus is the opposite
of one like Abraham who did not waver in unbelief (cf. Rom 4:20).45
James goes on to say in v 7 that such
a person should “not expect
that he will receive anything from the Lord."
The phrase “let not that
man expect" is emphatic. The use of mh< with the present
imperative
oi]e<sqw indicates that one who
doubts should stop thinking that God
will respond to his prayer.46 The reason
is then addressed in v 8.47
Ineffective
prayer, according to James, is due to being “double-
minded" (di<yuxoj)
and “unstable” (a]kata<stataj). The word di<yuxoj
39 Adamson, James 57; a similar idea is found in Sir
7:10 which says, "be not
fainthearted when thou makest thy prayer, and neglect not to give alms"
(APOT).
40 Mayor (James 38) goes too far when he says that
"wisdom" is the principle thing
to which James gives prominence even as Paul does
to "faith," John to "love," and Peter
to "hope." James also places great
stress on faith; in fact, he mentions pi<stij
16 times
while only referring to sofi<a 4 times.
41 Adamson, James 57; see also Hiebert,
James 84.
42 Ropes (James 141) renders klu<dwni
qala<sshj as "the billowing
sea"; the idea is a
succession of waves which are being swept along by
the wind.
43 BAGD
64.
44
Ibid. 736.
45 See F. Buchsel, "diakri<nw" TDNT 3 (1965) 947.
46 Since James describes
God the Father as the one who responds to prayer in v 5,
the phrase para>
tou? kuri<ou (v 7) most likely is a
reference to the same person.
47 There is a question
regarding the precise connection between vv 7 and 8 since no
verb is expressed in v 8 in the original. Two
alternatives have been suggested: 1) to
supply an equative verb
"is," and read v 8 as a separate sentence (either "he is a
double-
minded man" [
v 8 as standing in apposition to v 7, best marked
with a dash at the end of v 7 ("-a
Howard: SUFFERING IN
JAMES 1:2-12 79
literally means "double-souled"
and describes one whose soul is divided
between faith in God and a preoccupation with
the world.48 As Burdick
writes, "It is as though one soul declares,
"I believe," and the other in
turn shouts, "I don't!'49 Regarding
the character of the double-minded
person S. Kierkegaard said, "If it changes
continually, then he himself
becomes changeable, double-minded, and unstable.
And this continual
change is nothing else than impurity."50
A parallel description of this
person is found in the word a]kata<-
stataj. It contains the idea
of "unstable, restless" and is used "of
vacillating persons."51 This kind of
person lacks foundation. Such
instability, according to James, extends to every
area of life ("in all his
ways"). This would not include just his life of
faith but his dealings in
everyday affairs with others as well.
In summary, James says that when the
believer encounters suffer-
ing, he should pray for
wisdom from God to enable him to respond
correctly. However, such prayer must be offered in
faith if it is to be
effectual. Doubt only demonstrates instability and
double-mindedness,
and hence, such a person should stop thinking that
God will respond to
prayer offered in that manner. Based on the analysis
of vv 5-8, a second
principle can be proposed regarding the believer
and suffering.
Principle
#2: God promises to give the believer wisdom to respond
properly to suffering if the believer offers his
prayer in faith, not in
doubt.
Eschatological
Perspective Regarding Suffering (1:9-12)
James shifts his focus slightly to how eschatological reward comes
to bear on enduring present suffering. He reminds
the believer that in
the midst of suffering he should rejoice in the
fact that his wonderful
double-minded man, unstable" [RSV]). Neither of these views,
however, offers a clear
semantic connection between the two verses. It is
therefore preferable to supply the
present participle of ei]mi< (w@n) and see a causal connection between the two verses
("
. . . anything from the Lord since he is a
double-minded man, unstable. . .").
48 Ropes, James 143;
although W. F. Moulton and Milligan (The
Vocabulary of the
Greek New Testament [
that James may have coined the term, Dibelius (James
83) is probably correct by noting
that many of the Christian witnesses point to an
earlier period than the first century
(cf.
Ps 12:3 "they speak with a double heart" [vrbdy
blv blb; LXX: e]n kardi<% kai>
e]n
kardi<%
e]la<lhsen]; 1 Enoch 91:4, "And draw not nigh to uprightness with a double
heart,
and associate not with those of a double
heart" [APOT]; for patristic citations, see
Dibelius, James
83, n. 65).
49
Burdick, "James" 169.
50 Soren
Kierkegaard, Purity of Heart is to Will
One Thing (
Row 1938) 60.
51 BAGD 30; see also A. Oepke, "a]kata<statoj" TDNT 3 (1965) 447.
80
CRISWELL THEOLOGICAL
REVIEW
position in Christ will be displayed at the Parousia. Furthermore, the
one who endures suffering and trials, and thus
demonstrates his
genuineness, will receive the gift of eternal life.
Eternal
Perspective is Necessary (vv 9-11). Davids
summarizes
well the issue in vv 9-11:
Now the author introduces the topic
of the rich and the poor. . . . The
poor, he
argues, are highly honored when they are Christians, for God has
given them
a high position despite their low state in the world. The
wealthy,
however, may seem powerful now, but God will bring them low
in the end
unless they humble themselves now. Here is the reversal of
status
indeed.52
This
subsection is again introduced by the particle de< (cf
v 5). The
particle is mildly adversative in that it
maintains the distinction between
sections, yet it still serves a transitional
function and continues the
theme of suffering begun in vv 2-4.53 James
first addresses "the poor
brother" (o[ a]delfo>j o[ tapeino<j ) in v 9. The article o[ is certainly generic
denoting anyone who falls within that class. Also
o[ a]delfo<j indicates
that James is addressing the Christian and not
humanity in general. The
adjective tapeino<j can refer to
humiliation as an experience such as
economic breakdown or poverty, or in a figurative
sense, can be a
reference to one's ethical character of humility.54
Here as in Luke 1:52
the adjective is a reference to economic poverty in
contrast to wealth
(cf.
plou<sioj;
in v 10).55 Thus, James is addressing the Christian who is
suffering economically.
In paradoxical fashion, James
exhorts the poor Christian to "glory
in his high position"
(kauxa<sqw . . . e]n t&? u!yei
au]tou?). His use of the
verb, kauxa<sqw
("to glory" or "to boast")56 resembles the
command
given in v 2 to rejoice in trials. In fact, in Rom
5:2b-5, which in many
ways is parallel to Jas 1:2-4, Paul uses the verb kauxw<meqa in the
context of afflictions (qli<yesin). The focus, however,
is different in Jas
1:9.
Though suffering is still in the background, the
sphere for boasting
is not in affliction per se but in one's
"high position." The word u!yoj
literally means "height" but here it is
used figuratively of one's "high
position" in Christ. The poor Christian is
exhorted to consider his
52 Davids, James 75.
53 Oesterley
("James" 424) and Dibelius (James 83) see no connection with any of
the preceding discussion. Dibelius,
it would appear, has pushed his form-critical analysis
to the extreme; however, others do interpret de< as transitional (see Davids, James 75;
Hiebert, James
88; R. C. H. Lenski, The Interpretation of the Epistle to the
Hebrews and
the Epistle of James (Minneapolis: Augsburg 1946) 541.
54 BAGD
805.
55 See W. Grundmann, "tapeino<j" TDNT 8 (1972) 21.
56 BAGD
425.
Howard: SUFFERING IN
JAMES 1:2-12 81
position in Christ as a reason for glory. He must
overlook the present
distressful circumstances (his life of suffering)
and see life from an
eschatological perspective. This
perspective provides hope in the
midst of suffering, for it ensures that the one who
really has the exalted
position and who truly is rich is the poor
Christian (in contrast to the
rich man). The reality of such a hope will be manifested
one day at the
Parousia. James clarifies this in
the following two verses.
In v 10 James underscores the
striking irony of the situation by
showing the contrast between the outcome of the
rich man and the
poor Christian. Yet, before such a neat conclusion
can be drawn, the
identity of the "rich man" (o[
plou<sioj) must be addressed.
Many pro-
pose that o[ a]delfo<j in v 9 not only goes with o[ tapeino<j but also with
plou<sioj and thus should be
rendered "the rich brother."57 However,
there are several good reasons for taking o[
plou<sioj as a non-
Christian.58
First, Jas 1:9-11 exhibits similarities to Jewish thought
where the rich are often contrasted with the poor
remnant of Israel.59
Second,
James consistently uses plou<sioj
to refer to a non-Christian
(cf 2:27; 5:1-6). Third, the harsh words in vv 10-11 leave
no trace of any
allusion to a brotherly relationship, and the
coming fate of the rich man
is treated with great elaboration. For example, in
v 10 the rich man is
exhorted to glory (kauxa<sqw
implied) "in his humiliation" (e]n t^?
tapeinw<sei au]tou?). There is an ironic
twist for although he lives in
luxury in this age, one day he will "pass
away" (pareleu<setai)
"like
flowering grass" (w[j
a@nqoj xo<rtou). The contrast is
clear. The believer's
poverty is temporary in comparison to the
eternal glory he will possess
at the Parousia.
However, the rich fool's wealth is temporary in
comparison to the eternal loss he will experience
at the Parousia.
V 11 continues the description of
the ultimate downfall of one
whose values are rooted in the present age. This man
"in the midst of
his pursuits (e]n tai?j porei<aij au]tou?) will
fade away" (maranqh<setai).
Marai<nw is a fitting description in this context
for it refers both to the
withering of plants (Job 15:30;
(Jos.
Wars 6.274).60 In light of Jas 5:1-7 (esp v 7), it is likely that the
realization of this event will transpire at the Parousia. The imagery in
v 11 highlights the judgment to come. James
writes, "for the sun rises
'with its burning heat' (su>n
t&? kau<swni)61 and
'withers the plant'
(e]ch<ranen
to>n xo<rton) and its 'blossom falls' (to>
a@nqoj . . . e]ce<pesen)
57 Adamson, James 61; Burdick, "James"
170; Hiebert, James
91-92; Mayor, James
45; Ropes, James
146; Tasker, James
43.
58 For a full discussion,
see Davids, James
77 and Dibelius, James
84-87.
59 See Dibelius, James
87.
60 See also BAGD 491
61 It is possible that
this is a reference to the sirocco which was a scorching wind
blowing in from the
82
CRISWELL THEOLOGICAL
REVIEW
and its 'beauty is destroyed' (h[
eu]pre<pia tou? prosw<pou). The language
speaks of judgment and is not descriptive of a
believer. That James is
talking about the rich man himself and not just
his riches is clear from
the grammar of the next clause which says, "so
also the rich man
(o[ plou<sioj)
. . . will pass away" (pareleu<setai).
This means more
than just death. The Christian dies. However, for the
non-Christian rich
man there is an eternal loss associated with death
that will be recog-
nized at the future judgment.
Hiebert likewise recognizes that "if the
rich man is held to be a non-Christian, the passage
is probably best
understood as eschatological: in the Judgment Day,
the lowly brother
will be exalted and the rich man will be brought
low."62
Certainly James is not saying that a
rich person cannot be a
Christian.
However, the context of his discussion is trials, suffering, and
perhaps in vv 9-11 even oppression brought on at
the hands of the rich.
In
this age the rich man prospers and the poor Christian suffers. Yet in
the judgment and coming kingdom, God will bring
about a great
reversal and the present suffering will be swept
up into eternal glory.
This
is the eschatological motivation for facing trial in the present,
namely, the glory of the believer's exalted position
at the Parousia. A
third principle regarding the believer and suffering
can now be pre-
sented from vv 9-11.
Principle
#3: The prospect of future glory, in contrast to the
transitory nature of earthly suffering, serves as a
motivation for endur-
ing present distress.
Eternal
Life is a Motivation for Present Endurance (v 12). The first
part of v 12 is reminiscent of the beatitudes of
Jesus, particularly 5:1-12,
while the latter part resembles Rev 2:10. James
begins with "blessed is
the man" (Maka<rioj a]nh<r). The word a]nh<r is here generic
referring to
anyone who in this case "endures under
trial." Maka<rioj
denotes a
distinct inner, religious joy that is not
dependent on external circum-
stances.63 In fact, James goes on
to say that this "happiness" is found in
one who perseveres under trials" (u[pome<nei peirasmo<n). The phrase"
echoes v 2. The word peirasmo<j, as in v 2, describes
trial or suffering
from without. It is not until v 13, in which he
employs the verbal form
peira<cw, that he begins to
discuss temptation from within. The verb
u[pome<nei is closely related to u[pomonh< in vv 3 and 4 and refers to the
steadfast endurance of the Christian under the
difficulties and tests of
hours. However, the force of the metaphor is
unchanged whether one interprets kau<swni
as "burning heat" (KJV,
62 Hiebert, James
92.
63 F.
Hauck, "maka<rioj" TDNT 4 (1967) 367.
Howard: SUFFERING IN
JAMES 1:2-12 83
the present evil age.64 The reference
does not refer to one who never
fails. The present tense here is customary or
habitual and thus refers to
one who by the quality of their character endures
tests and refuses to
give up.65 This person is called maka<rioj. The reason (o!ti) is that such an
individual by virtue of his endurance "stands
approved" (do<kimoj
geno<menoj). In fact, Ropes
comments that, "'having shown himself
approved' is another way of saying u[pome<nei."66 The phrase do<kimoj
geno<menoj is not to be construed
as a condition ("if he stands the test"),
but rather must be translated temporarily
"after" or "since he is
approved." As Dibelius
notes, "no doubt can surface with regard
to his confirmation, for here the subject is
strictly 'he who endures'
(u[pome<nwn)."67
Following the endurance of trials,
by which one is confirmed or
approved, comes the reception of "the crown
of life" (to>n ste<fanon
th?j
zwh?j). The metaphor to>n ste<fanon most likely is not a reference to
the Greek athletic games but instead grows out of
Judaism.68 In this
passage it symbolizes special honor which goes
to the one who has
endured trials; specifically, the honor consists
of "eternal life" (th?j
zwh?j).69 This
phrase is quite similar to Rev 2:10 in which the Lord
promises the crown of life to the one who is
faithful even to death. In
that passage the promise likewise occurs in the
context of trials (cf.
qli?yij). The life promised is
certainly a reference to eternal life to be
experienced in the age to come.70 The
future tense in lh<myetai likewise
indicates that James has his focus on the
consummation of the age.71
J
life is promised "to those who love Him,"
i.e., the Lord (toi?j
a]gapw?sin
au]to<n). Some have regarded
this phrase as an agraphon
of Jesus.72
64 Ibid.,
"u[pome<nw" TDNT 4 (1967) 586.
65 Cf. H. E. Dana and J.
R. Mantey, A Manual Grammar of
the Greek New
Testament (New York: Macmillan,
1953) 183.
66
Ropes, James 150.
67 Dibelius, James
88.
68 For various
occurrences of the metaphor ste<fanoj
in the LXX, see Ps 20:4; Prov
12:4;
16:31; Lam 5:16; Ezek 16:12; Zech 6:11; see also T. Levi 8.2, 9 ("crown of
righteousness"); T. Beni. 4.1
("crowns of glory"); As. [sa. 9.7ff., 9:24ff., and 11:40
("crowns of glory"); in the NT the reception of the crown
is sometimes associated with
the Parousia (cf. 2 Tim
4:8 in which Paul says that he expects "on that Day" to receive the
"crown of righteousness;" in I Pet 5:4, the believer is
promised the "crown of glory"
when the Chief Shepherd appears).
69 The genitive th?j
zwh?j here is a genitive of apposition. The entire phrase should
be translated "the crown which is life."
70 BAGD 341
71 Davids, James 80.
72 Cf.
Adamson, James 68; Mayor, James 50.
84
CRISWELL THEOLOGICAL
REVIEW
However,
the phrase perhaps finds its background in OT promises,73
for "those who love Him" frequently
refers to the pious.74 One could
argue that the phrase is James' own theological
extrapolation based on
sayings of Jesus like John 14:21, 23. In any
case, the genuine believer is
the one who stands the test and thereby
demonstrates through such
action his love for God. To that person is promised
the glory of eternal
life. It is clear that James points the believer to
future hope in order to
encourage endurance in the present. Hence, for the
genuine child of
God,
future life in a very real sense, comes back and envelops present
distress. A final. principle can be proposed regarding the believer and
suffering.
Principle
#4: The hope of eschatological life serves as a motivation
to endure and remain faithful in present suffering.
Principles 3 and 4 are
similar in their eschatological concern.
However, the former focuses on
the temporary nature of both life and suffering,
while the latter focuses
on the glory of eternal life with God in the age
to come.
III.
Conclusion
The purpose of this article has been
to set forth several important
principles from Jas 1:2-12 which serve to encourage
and instruct
believers who deal with suffering in this present
evil age. While
suffering remains a constant reality, the
Christian does not have to
buckle under its pressures. In the present, the
believer should respond
to suffering with joy because he knows that God is
using that experience
to produce endurance and ultimately maturity.
However, God has not
left the believer helpless but will provide wisdom
if the believer asks
for it in faith. Furthermore, James reminds the
believer that suffering is
transitory and that at the Parousia
there will be a reversal of his present
situation. Until that time, the believer is
exhorted to endure suffering as
he anticipates eternal life in the age to come.
73 Cf. Exod 20:5-6; Deut 7:9; see also Pss. of Sol. 4:25; 1 Enoch 108:8.
74 Davids, James 80.
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