Wisdom and Joy

The recipients of James' letter were addressed as 'family' members ("brothers"). There should be a closeness in the Covenant community.

There are many kinds of trails (cf. 1 Pet. 1:6; Heb. 10:34) the saint may encounter in his journey of faith - sickness, persecution, etc. James calls his readers to understand suffering - of all types - from the vantage point of confidence in God's sovereignty (see below). God is in full-control, even in suffering. Manton says:

Miseries are sweet or bitter depending on how we view them. Seneca said, "Our grief lies in our own opinion and apprehension of miseries." Spiritual things are worthy in themselves; other things depend upon our opinion and valuation of them. So we must make a right judgment. In this lies our misery or comfort; things are as you consider them. Accept these rules so that your judgment in affliction may be rectified.

(1) Do not judge by sense. "No discipline seems pleasant at the time, but painful" (Hebrews 12:11). Christians live above the world because they do not judge according to the world. "I consider that our present sufferings are not worth comparing with the glory that will be revealed in us" (Romans 8:18). Sense that is altogether for present things would judge quite otherwise; but the apostle says, "I consider (i.e., reason) in another way." See Hebrews 11:26.

(2) Judge by a supernatural light. Christ's eye-ointment must clear your sight, or else you cannot make a right judgment: there is no correct understanding of things until you get within the veil and see by the light of a sanctuary lamp: "No one knows the thoughts of God except the Spirit of God" (1 Corinthians 2:11). It is by God's Spirit that we come to discern and esteem the things that are of God, which is the main drift of the apostle in that chapter. See Psalm 36:9.

(3) Judge on supernatural grounds. Often common grounds help us discern the lightness of our grief - yes, human grounds; but your counting must be a holy counting. In Isaiah 9:10 the people say, "The bricks have fallen down, but we will rebuild with dressed stone"; it is a misery, but we know how to remedy it. So many despise their troubles. We can repair and make up this loss again; we know how to deal with this misery. God's corrections are sharp, but we have strong corruptions to be mortified; we are called to great trials, but we may count on great hopes.

Christians will suffer. This is consistent with the Cross. It is an evidence of salvation. Note well that even those not Christians may suffer with those that are. An example from John Wesley's life may be of assistance here:

In late 1735, a ship made its way to the New World from England. On board was a young Anglican minister, John Wesley, who had been invited to serve as a pastor to British colonists in Savannah, Georgia. When the weather went sour, the ship found itself in serious trouble. Wesley, also chaplain of the vessel, feared for his life.

But he noticed that the group of German Moravians, who were on their way to preach to American Indians, were not afraid at all. In fact, throughout the storm, they sang calmly. When the trip ended, he asked the Moravian leader about his serenity, and the Moravian responded with a question: Did he, Wesley, have faith in Christ? Wesley said he did, but later reflected, "I fear they were vain words."

In fact, Wesley was confused by the experience, but his perplexity was to lead to a period of soul searching and finally to one of the most famous and consequential conversions in church history. ...

After speaking with another Moravian, Peter Boehler, Wesley concluded that he lacked saving faith. Though he continued to try to be good, he remained frustrated. "I was indeed fighting continually, but not conquering. I fell and rose, and fell again."

On May 24, 1738, he had an experience that changed everything. He described the event in his journal:

"In the evening, I went very unwillingly to a society in Aldersgate Street, where one was reading Luther's preface to the Epistle to the Romans. About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation, and an assurance was given me that he had taken away my sins, even mine, and saved me from the law of sin and death."

So, believers should not have a morbid joy in their suffering. They should count it all joy in the midst of trials because of the positive results brought about by suffering. Though the world may misunderstand our trails, the Christian should not misunderstand his suffering. Manton eloquently puts it this way:

Afflictions to God's people do not only produce patience but great joy. The world has no reason to think that religion is a black and gloomy way. As the apostle says, "The weakness of God is stronger than man's strength" (1 Corinthians 1:25). So grace's worst is better than the world's best. A Christian is a bird that can sing in winter as well as in spring; he can live in the fire like Moses' bush - burn and not be consumed, even leap in the fire. The apostle writes, "In all our troubles my joy knows no bounds" (2 Corinthians 7:4). Paul in his worst state felt an exuberance of joy. . . . "We also rejoice in our sufferings" (Romans 5:3). Certainly a Christian is not understood by the world; his whole life is a riddle. "Sorrowful, yet always rejoicing" (2 Corinthians 6:10) - this is Paul's riddle, and it may be every Christian's motto.

Troubles come in many different forms from various sources. They can be either temptations to sin, or an outward process of testing. Christians can consider troubles with joy because God’s goodness and power can turn even the evil that others do against us, and the evil we do ourselves towards redemption. Because of God’s character and will, suffering does not have result in utter destruction or defeat. Rather, like metal refined in high heat, suffering can result in strengthened character that is more like Christ (Rom. 8:18; 1 Pet. 2:19-24).

Though God knows us intimately, we do not know ourselves fully (Jer. 17:9). That trials are to be considered pure joy is based in part on the knowledge that they are designed by God for the purpose to reveal to us our continual need of grace and to assist us to mature and grow in Christ. They are tests of faith given in order to develop perseverance. In turn, perseverance produces mature Christian character (Rom. 5:3-4).

God so loves his people that he does not desire them to lack anything. God desires his people to know their perseverance (staying power, heroic endurance, fortitude, toughness, endurance, etc.) which comes from him. See HC 28. Hughes says:

Here is how this works: we develop toughness or fortitude by repeatedly being tested and prevailing. The more tests we pass, the tougher we become. As a boxer engages in bout after bout, he toughens and becomes wiser and stronger. After a time he develops such fortitude, perseverance and staying power that he can take on the best. There is no way a fighter, or any of us, can develop toughness without testing! The endurance and fortitude of the Apostle Paul or William Carey or Corrie ten Boom did not come overnight and did not come apart from trials.

As Paul says in Romans 5:3, "More than that, we rejoice in our sufferings, knowing that suffering produces endurance."

These troubles are the means of testing of your faith. For Christians, however, troubles are not without a purpose. Though they may involve external affliction that causes suffering and loss, or internal temptation that must be resisted, they can be the means of strengthening faith and building endurance.

Wisdom consists of many things including knowledge, insight, prudence, shrewdness, wariness, learning, guidance, competence, resourcefulness, planning, and even heroic strength. James especially had in mind wisdom with regard to righteousness and living in relationship with other believers. God is the source of wisdom, granting it to those who sincerely seek it from him. See HC 117. Kistemaker states:

The clause if any of you lacks wisdom is the first part of a factual statement in a conditional sentence. The author is saying to the reader: "I know you will not admit it, but you need wisdom." James tackles a delicate problem, for no person wants to hear that he is stupid, that he makes mistakes, and that he needs help. By nature man is independent. He wants to solve his own problems and make his own decisions. Eighteenth-century German theologian John Albert Bengel put it rather succinctly: "Patience is more in the power of a good man than wisdom; the former is to be exercised, the latter is to be asked for." Man has to overcome pride to admit that he needs wisdom. But wisdom is not something he possesses. Wisdom belongs to God, for it is his divine virtue. Anyone who admits the need for wisdom must go to God and ask him. James appeals to the individual reader and hearer. He writes, "If any of you lacks wisdom". This approach is tactful, for he could have said, "Everyone lacks wisdom." But by saying "any of you," James gives the reader a chance to examine himself, to come to the conclusion that he needs wisdom, and to follow Jamess advice to ask God.

In Scripture, wisdom combines a personal knowledge or fear of God with the practical skills of living. Christians are commanded to ask for wisdom. In this context, James instructed his readers to ask for wisdom so they would be able to endure the hardships of the Christian life. By asking, Christians take the first step in attaining wisdom, which is to admit their need for help from God. Because God gives wisdom without rebuke to all who ask, believers can know that their genuine requests for wisdom will be answered.

The saint is called to love God with his "whole" heart (Deut. 6:5; 18:3); a singleness of heart (compare Psa. 12:1-2; 1 Chron. 12:33; cf. Hos. 10:2). As Moo states:

The word double-minded (dipsychos) means literally 'double-souled', a suggestive indication of the depths of the division within this person. The word is used here for the first time in Greek literature, and some think James himself may have coined it. But however new the word may be, the idea is not. The Old Testament characterizes the sinner as having a 'divided heart' (Psa. 12:2; Hos. 10:2) and pronounces a blessing on those who pursue God with 'a whole heart' (Psa. 119:2).

The person who doubts will not receive anything from the Lord. James is speaking proverbially about a person who is characterized by doubt. That kind of person is double-minded and unstable. Here James coins a new word. Before the rise of western views of the mind, which tend towards compartmentalizing people, the mind and heart were understood by ancient cultures as representative of the whole person. What James describes here is a divided person, a person set against himself.

In James 1:9-11, James points to the facts that one of the trials he had in mind involved conflict between the rich and the poor. Both groups are exhorted to take godly pride in their positions. The poor can be wealthy in spiritual treasure and enjoy high status in the Kingdom of God.

It is debated whether or not the "rich man" seen here is lost or saved. Moo states:

If the one who is rich is a Christian, then James' encouragement to that person to take pride in his low position will mean that the rich believer is to boast not in his wealth or his elevated social position, but in his identification with Christ and his people, a matter of "humiliation" in the eyes of the world. James would then be reflecting the Jeremiah "boasting" passage we quoted earlier, echoed in Sir. 10:22: "The rich, and the eminent, and the poor - their glory is the fear of the Lord." If, however, the one who is rich is an unbeliever, then James will be using irony to depict his condemnation. Go ahead and boast, James is saying to the rich; all you really have to "boast" about is the eschatological humiliation that is coming to you in the judgment. Jesus seems to use the verb cognate to this noun with this kind of meaning in Matt. 23:12: "Whoever exalts himself will be humbled, and whoever humbles himself will be exalted" (cf. also Luke 14:11; 18:14). Judging between these two options here is difficult. We do find lexical evidence that the word James uses here can refer to judgment. But the irony needed to make this interpretation work is not as evident as it might be.

Calvin says:

But the rich, in that he is made low, or, in his lowness. He has mentioned the particular for the general; for this admonition pertains to all those who excel in honour, or in dignity, or in any other external thing. He bids them to glory in their lowness or littleness, in order to repress the haughtiness of those who are usually inflated with prosperity. But he calls it lowness, because the manifested kingdom of God ought to lead us to despise the world, as we know that all the things we previously greatly admired, are either nothing or very little things. For Christ, who is not a teacher except of babes, checks by his doctrine all the haughtiness of the flesh. Lest, then, the vain joy of the world should captivate the rich, they ought to habituate themselves to glory in the casting down of their carnal excellency.

As the flower of the grass. Were any one to say that James alludes to the words of Isaiah, I would not much object; but I cannot allow that he quotes the testimony of the Prophet, who speaks not only of the things of this life and the fading character of the world, but of the whole man, both body and soul; but here what is spoken of is the pomp of wealth or of riches. And the meaning is, that glorying in riches is foolish and preposterous, because they pass away in a moment. The philosophers teach the same thing; but the song is sung to the deaf, until the ears are opened by the Lord to hear the truth concerning the eternity of the celestial kingdom. Hence he mentions brother, intimating that there is no place for this truth, until we are admitted into the order of God's children.

James instructed the poor brother to boast of his high position. This is in line with the teaching of Jesus concerning the place of the poor in his kingdom (Matt. 5:5; 19:30). He then instructed the rich man to boast of his low position. As a sign and foretaste of God’s kingdom, the church does not value material wealth and social status in the ways the world’s economies do. The church values poor and rich people equally (2:2-4) as brothers and sisters in the same family. The sun rises over both, who like the flower will pass away because neither can withstand its heat. With this picture, James reminds both rich and poor in the church that they are dependent creatures, subject to sickness, temptation, trials and death. Indeed, Jesus said, it is more difficult for the rich to enter God’s kingdom, because they depend heavily on their wealth (Matt. 19:24), instead of depending on God.

James returns to the theme of endurance in the midst of trials (cf. Jas 5:7-11). Blessing the faithful who walk in Yahweh's way and turn aside from evil is common in both the Old Testament (Psa. 1:1; 31:1; 33:9; Prov. 8:32, 34; cf. Isa 56:2; Job 5:17; Dan 12:12) and Jesus (Matt 5:3-11; Luke 6:20-26), etc. While there is present blessing, the "crown that offers life" is also an eschatological promise. It is future tense thus focusing on the consummation of the age, (cf. 1 Pet. 5:4). So, there is a 'now, but not yet' quality to the "crown of life." See "The Already and the Not Yet" below.

The crown is a common term for reward: (1) expressing the idea of favor for the king (Psa. 20:4-5), (2) the victor's garland (1 Cor. 9:25; cf. Phil 4:1; 2 Thess. 2:19), or (3) the reward of faithful service (2 Tim. 4:8; 1 Pet. 5:4; Rev. 2:10).

However, it should be noted that this "crown of life" may not be earned. It is given by grace alone (cf. Rom. 11:6). As Manton says, "That is, freely, for though no one is crowned without striving (see 2 Timothy 2:5), yet we are not crowned as a result of striving." One is saved by grace unto "good works" (Eph. 2:8-10) and one of these works is our perseverance in trails. Thus, we are saved and given "this striving," but it is "God that worketh in us both to will and do of his good pleasure" (Phil. 1:6; cf. 2 Chron. 30:12; Luke 2:14), and the end result is "God's crown" which is freely given to us."

As to the crowns: Essentially, the crowns mentioned in Scripture (1 Cor. 9:25; 1 Thess. 2:19; 2 Tim. 4:8; Jas. 1:12; 1 Pet. 5:4) refer to eternal life with Christ. 1 Corinthians 9:25 compares our perseverance to the athlete competing after an Olympic crown. But unlike in an Olympic race in which there may be only one winner, "we" (all believers) are to compete for "the crown that will last forever." This "crown" is the same as the "prize" of 1 Corinthians 9:24, 27, which one fails to receive if one is "disqualified." Paul is not concerned to compare a gold, a silver, or a bronze Olympic medal, but to contrast finishing the race with not finishing at all! Christians are called to run the race of perseverance, which they win in Christ. 1 Corinthians 9:25 speaks of eternal life.

"The crown of boasting" seen in 1 Thessalonians 2:19 reveals basically the same thing. It appears in synonymous parallelism with the "hope" and "joy" of eternal life itself. 2 Timothy 4:8 also shows that every believer receives it. Paul says, "which the Lord, the righteous Judge, will award to me on that day - and not only to me, but also to all who have longed for his appearing." Of course, one who does not desire Christ's return cannot have truly been his disciple (1 John 2:19). Paul mentions the "crown of life" and it applies to those who have persevered under trial, who are in turn taken to equal all who love God. It once again refers to all saints, as all saints suffer persecution (2 Tim. 3:12).

1 Peter 5:4 speaks of the "crown of glory that will never fade away," which faithful elders receive. However, it is clear from the rest of what Peter wrote (1 Pet. 1:7; 4:13-14; 5:10), that this is nothing less than what every other Christian receives.

James summarized his words on endurance here in v. 12. Those who endure trials and tribulations are blessed, because enduring in faithfulness, despite troubles reveals they love God. The crown of life is given at the consummation of God’s kingdom (Rev. 2:10; 3:11; 2 Tim. 4:8; 1 Pet. 5:4) to all those whose saving faith, love and hope were manifested in perseverance under trial and good works. SeeBC 24, 37; WCF 16, 33.2.

God tests, not tempts with sin or evil. James 1:13 is a one verse chiasm (a writing style that uses a unique repetition pattern for clarification and emphasis) focusing upon the fact that God that God does not tempt his children with sin:

• A. no one (Jas 1:13)
  • B. when he is tempted (Jas 1:13)
    • C. I am being tempted(Jas 1:13)
      • D. God (Jas 1:13)

      • 'D. God (Jas 1:13)

    • 'C. cannot be tempted with evil (Jas 1:13)

  • 'B. he himself tempts (Jas 1:13)

• 'A. no one (Jas 1:13)

James understood that believers can easily attribute temptation to God because they know God is sovereign over all. But, God never seeks to induce sin and destroy faith. In fact, Jesus taught us to pray "Lead us not into temptation" (Matt. 6:13) because God does permit Satan to do his evil work. James insisted, however, that it is a perverse misunderstanding to attribute evil motives, including temptation, to God. See "Evil and God?" and "Does God Use Evil to Accomplish His Purposes?" below. See WCF 3.1; BC 13.

First, they ask if Jesus is God. The Christian's answer is of course a resounding "Yes." See "Jesus Christ, God and Man: How Can a Man Be God?" below. Second, they insist that we must not understand the Scripture, because James 1:13 says, "God cannot be tempted" but Jesus was tempted (Matt. 4; Luke 4). So, the enemies of the Cross claim that (1) Scripture is contradictory and (2) Jesus is not God.

Their argument sounds pretty good. We can even add the fact that God himself was "tempted" in the Old Testament. Psalm 106:13-15 (KJV, ASV 1901) state, "They [Israel] soon forgat his works; they waited not for his counsel: But lusted exceedingly in the wilderness, and tempted God in the desert. And he gave them their request; but sent leanness into their soul." But James says not that, "God cannot be tempted," but rather, "God cannot be tempted by evil." The phrase "by evil" is important. It means simply God cannot be enticed to commit evil. Did God respond "by evil"? No! Indeed, Psalm 106:44-46 states:

Nevertheless he regarded their affliction, when he heard their cry: And he remembered for them his covenant, and repented according to the multitude of his mercies. He made them also to be pitied of all those that carried them captives.

Jesus, is God and Scripture indeed is true! When the enemies of the Cross point a finger of accusation against Scripture, they indeed have three fingers pointing back at themselves. The Father, Son, and Holy Spirit indict them of sin!

No one should accuse God of being the one who tempted them. Though the word James uses for “test” and “tempt” is the same, it holds different meanings in different contexts. God tests his people, but he never tempts them. Testing has spiritual growth as its goal; tempting has sin as its goal.

God tests, but does not tempt. While God is fully in control of every situation and knows what is best for his children, he never tempts with evil. Jesus says, "If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!" (Matt. 7:11; compare Luke 11:13).

God only gives gifts that accord with his unchanging goodness (cf. Gen. 1:31). While nature's luminaries vary in magnitude and are subject to phases, eclipses, and shadows, God, who is light (John 1:5) and the ultimate author of light (Gen. 1), does not change. Unlike in nature, in him, there are no changes of brightness or clarity. His character is immutable, not given to fluctuations. For this reason Christians can be confident that God will not change so as to tempt them to sin or to determine any purpose for their lives contrary to their being "a kind of firstfruits" (Jas. 1:18). See "Immutability" below. See WCF 2.1; 3.1; 5.4; WLC 7; WSC 4; BC 1; HC 94, 118, 125.

Though James later emphasizes the proof of salvation by works (that one is saved "unto" not "by" good works, Eph. 2:10), here ("[God] chose to give us birth") he agrees with the other authors of Scripture that salvation is by grace through faith alone (1 Pet. 1:23; cf. John 1:13; 6:44, 65; Eph. 2:8-10; 1 Pet. 1:3, etc.). Christians have been saved by God's saving will "and because God himself is the unalterable one (cf. Jas. 1:17), his gracious will cannot be overthrown" (Dietrich Mller, NIDNTT, vol. 3, p. 1018. Consult Gottlob Schrenk, TDNT, vol. 1, p. 632). God is our creator (Gen. 1) and redeemer (Eph. 1:7-8; cf. Job 19:25; Isa. 49:7; Matt. 20:28; Tit. 2:14; 1 Pet. 1:18-19) and he is the Christian's re-creator (2 Cor. 5:17).

James refers to the "word of truth." Paul too uses this expression (2 Cor. 6:7; Eph. 1:13; Col. 1:5; 2 Tim. 2:15). It refers to the Gospel (see below). When the Gospel is proclaimed and effectuated by the Spirit (John 3:3, 5), God regenerates the sinner and reforms him into a "new creation" (2 Cor. 5:17; Col. 3:10). Calvin says:

Of his own will. He now brings forward a special proof of the goodness of God which he had mentioned, even that he has regenerated us unto eternal life. This invaluable benefit every one of the faithful feels in himself. Then the goodness of God, when known by experience, ought to remove from them all a contrary opinion respecting him.

When he says that God of his own will, or spontaneously, hath begotten us, he intimates that he was induced by no other reason, as the will and counsel of God are often set in opposition to the merits of men. What great thing, indeed, would it have been to say that God was not constrained to do this? But he expresses something more, that God according to his own good-will hath begotten us, and has been thus a cause to himself. It hence follows that it is natural to God to do good.

But this passage teaches us, that as our election before the foundation of the world was gratuitous, so we are illuminated by the grace of God alone as to the knowledge of the truth, so that our calling corresponds with our election.

The Scripture shews that we have been gratuitously adopted by God before we were born. But James expresses here something more, that we obtain the right of adoption, because God does also call us gratuitously. (Eph. 1:4, 5.) Farther, we hence learn, that it is the peculiar office of God spiritually to regenerate us; for that the same thing is sometimes ascribed to the ministers of the gospel, means no other thing than this, that God acts through them; and it happens indeed through them, but he nevertheless alone doeth the work.

The word begotten means that we become new men, so that we put off our former nature when we are effectually called by God. He adds how God begets us, even by the word of truth, so that we may know that we cannot enter the kingdom of God by any other door.

The firstfruits were not only the first, but also the best of the harvest (Exod. 23:19; 34:26; Lev. 23:9-19; Ezek. 44; 30). Redeemed humanity is the pinnacle of God's creation, regardless of when its individual members come to faith, as well as the beginning of the redemption of the whole creation (Col. 1:20). See WLC 4.

James concludes this section by going back to the beginning of our life of faith, when God gave us birth by the word of truth. This is what John, Peter and Paul called “new birth,” or regeneration (John 3:7, 16; Titus 3:5; 1 Pet. 1:3, 23). Furthermore, the word of truth refers to the gospel about Jesus’ life, death, burial, and resurrection. By Christ’s life, God has made us the firstfruits of his new creation. That is, the church is the first portion of God’s fruitful work to redeem all of Creation. See WCF 10.1-2.