James Chapter 1 — Commentary on Verse 3

    Because you know that the testing of your faith develops perseverance.

    Here is the first argument to encourage them to be joyful in afflictions, taken partly from the trials’ nature, partly from their effect. Their nature: they are a testingofyourfaith; their effect or fruit: they create or develop perseverance. Let us examine the words a little.

    Youknow. This may imply that they ought to know, as Paul says elsewhere: “Brothers, we do not want you to be ignorant about those who fall asleep …” (1 Thessalonians 4:13). So some suppose that James is exhorting, Becauseyouknow—that is, I would have you know. Or else it is a report: Becauseyouknow; that is, you do know, being taught by the Spirit and experience. Or rather, lastly, it is a direction, in which the apostle tells them how the Spirit brings a joy into the hearts of persecuted Christians by a living knowledge or spiritual discourse, by acting their thoughts upon the nature and quality of their troubles.

    Thatthetestingofyourfaith. Here is a new word used for afflictions; before it was trials, which is more general. Here is a seeming contradiction between Paul and James. Paul says that patience produces perseverance or experience (Romans 5:4, KJV); James seems to invert the order, saying that trial or experience produces perseverance. But I answer: (1) There is a difference between the words; they are correctly translated testing and “perseverance.” (2) Paul is speaking about the effect of suffering, the experience of God’s help, and the comforts of his Spirit, which produces perseverance. James is speaking about the suffering itself, which he calls testing because by it our faith and other graces are approved and tried.

    Ofyourfaith. That is, either of your constancy in the profession of the faith, or else the grace of faith, which is the chief thing exercised and approved in affliction.

    Developsperseverance. The original Greek word means “perfecting patience.” But this is a new paradox. How can affliction or trial, which is the cause of all murmuring or impatience, develop patience?

    I answer: (1) Some explain this as natural patience, which indeed is caused by mere afflictions. When we become used to them, they are less of a weight. Passions are blunted by continual exercise, and grief becomes a delight. But this is not in the apostle’s mind. This is stupidity, not patience.

    (2)      So the meaning is that our trials are an opportunity for perseverance. (3) God’s blessing must not be excluded. Through trials God sanctifies affliction in us, and then they are a means to develop perseverance. (4) We must not forget the distinction between punishment and testing. The fruit of punishment is despair and murmuring, but of testing patience and sweet submission.

    To the wicked every condition is a snare. They are corrupted by prosperity and dejected by adversity; but to the godly every situation is a blessing. Their prosperity produces thanksgiving, their adversity patience. Pharaoh and Joram became more angry from their afflictions, but God’s people become more patient. See Psalm 11:5. To sum up, afflictions serve to examine and prove our faith and, by the blessing of God, to bring forth the fruit of patience, just as the quiet fruit of righteousness is ascribed to the rod (Hebrews 12:11), which is indeed the true work of the Spirit. “Discipline … produces a harvest of righteousness,” and our apostle here says that the testing of your faith develops perseverance.

    Notes on Verse 3

    Note1. Youknow. Ignorance is the cause of sorrow. When we do not rightly discern evils, we grieve because of them. Our strength, as humans, lies in reason; as Christians, it lies in spiritual discourse. See Proverbs 24:5, 10. Children are scared of every trifle. If we knew God and his dealings, we would not faint. So, labor for a right discerning. To help you, consider:

    (1)      General knowledge will not suffice. The heathen had excellent ideas concerning God (Romans 1:19); but “their thinking became futile” (Romans 1:21) when they applied their knowledge to particular things. They had a great deal of knowledge about general truths, but no wisdom to apply them to particular matters. Many people can talk well in general. Seneca, when he had rich gardens, could be patient, but fainted when he suffered. Eliphaz accused Job of being able to instruct and strengthen others; “but now trouble comes to you, and you are discouraged; it strikes you, and you are dismayed” (Job 4:5). Therefore, you not only need knowledge but the wisdom to apply general truths to particular cases.

    (2)      Our knowledge must be drawn from spiritual principles. This brings relief to the soul, and this is where our strength lies. You will always find that the Spirit works through right thinking. Christ had taught the apostles many comforting things, and then he promised, “The Counselor … will remind you of everything I have said to you” (John 14:26). That is the true work of the Counselor, to come in with powerful thinking that relieves the soul. In many other places in the Bible we find that the Spirit helps us by waking us up and stirring up correct thinking in the mind.

    (3)      Those thoughts that usually create perseverance are these:

    First, evils do not come by chance but are from God. So holy Job says: “The arrows of the Almighty are in me” (Job 6:4). Note that it is “the arrows of the Almighty,” even though Satan had a great hand in them, as you may see from Job 2:7—God’s arrows, though shot out of Satan’s bow.

    Second, where we see anything of God, we owe nothing but reverence and submission; he is too strong to be resisted, too just to be questioned, and too good to be suspected.

    Note 2. Testing. Persecution is testing to God’s people. God makes use of the worst instruments, just as fine gold is cast in the fire, the most consuming element. Innocence is tried best by iniquity. But why does God test us? Not for his own sake, for he is omniscient; rather, perhaps

    (1) for our sakes, that we may know ourselves. In trials we discern the sincerity of grace, and the liveliness of it; and so we know our weak hearts better. In times of trial God heats the furnace so hot that dross is totally removed. So that we may know ourselves, God uses severe trials. Sometimes we discover our own weakness: see Matthew 13:5, 20-21. We find that faith is weak in danger that out of danger we thought was strong. Peter thought his faith impregnable, until the sad trial in the high priest’s hall (Matthew 26:69 ff.). Trials help us to know either the sincerity or the weakness or the liveliness of the grace that is wrought in us.

    (2) Or for the world’s sake. And so, firstly, in our present lives we can convince others by our constancy, that they may be confirmed in the faith if weak and staggering, or converted if altogether uncalled. Note Luther’s saying: “The church converts the whole world by blood and power.” We are tested, and religion is tested, when we are called to suffer. Paul’s chains led to the furtherance of the Gospel: see Philippians 1:12-13. In prosperous times religion is usually stained with the scandals of those who profess it; and then God brings great trials. Justin Martyr was converted by the constancy of the Christians. When he saw them willingly choose death, he reasoned thus within himself: surely these men must be honest, and there is something eminent in their principles.

    Secondly, we are tried in connection with the day of judgment: see 1 Peter 1:7. God will justify faith before all the world, and the crown of patience is set on a believer’s head on that solemn day of Christ. You see the reasons why God tries us.

    Use. So, then, testing teaches us to bear afflictions with constancy and perseverance; God tries us through these things. For your comfort consider four things:

    (1)      God’s aim in your afflictions is not destruction but testing, just as gold is put into the furnace to be purified, not consumed. Wicked men’s misery is a “disaster” (Ezekiel 7:5). But to godly men, miseries have another purpose: see Daniel 11:35.

    (2)      The time of trial is appointed: “at the appointed time” (Daniel 11:35). You are not in the furnace by chance or because of the will of your enemies; the time is appointed, set by God.

    (3)      God sits by the furnace looking after his metal: “He will sit as a refiner and purifier of silver” (Malachi 3:3). That the fire is not too hot, and that nothing is spilled and lost, notes his constant and assiduous care.

    (4)      Consider: this trial is not only to approve but to improve; we are tried as gold, and refined when tried; see 1 Peter 1:7, or, more clearly, Job 23:10, “When he has tried me, I will come forth as gold.” The dross is burned away, and the sins that cling to us are purged away.

    Note3. Yourfaith. The chief grace that is tried in persecution is faith (1 Peter 1:7). Out of all graces, Satan especially hates faith; and out of all the graces God delights in, faith is the perfection. Faith is tried partly because it is the radical grace in the life of a Christian: “the righteous will live by his faith” (Habakkuk 2:4). We work by love but live by faith. Faith is also tested because it is the grace most exercised, sometimes in keeping the soul from evil actions. Believing makes the soul withstand a trial: see Hebrews 11:24 ff. Sometimes faith is exercised to bring the soul to live on Gospel comforts in the absence of worldly comforts. There are many occasions to exercise faith.

    Use1. You who have faith, or profess to have faith, must expect trials. Graces are not crowned until they are exercised; nobody ever went to heaven without conflicts. Note that wherever God bestows the assurance of his favor, trials follow. See Hebrews 10:32. Some people are thrown into trials soon after their conversion. When Christ himself had received a testimony from heaven, Satan immediately tempted him. The Father proclaimed, “This is my Son … with him I am well pleased,” and immediately Satan comes with an “If you are the Son of God …” (Matthew 3:17 and 4:3). See also Genesis 22:1. When the castle is well stocked with supplies, then look for a siege.

    Use2. You who are under trials, look to your faith. Christ knew what was most likely to be attacked and therefore told Peter, “I have prayed for you, Simon, that your faith may not fail” (Luke 22:32). When faith fails, we faint; therefore we should make it our main aim to maintain faith. Look after two things:

    (1)      Hold on to your assurance in the middle of the saddest trials. In the furnace call God Father: “I will bring [them] into the fire; I will refine them like silver and test them like gold … and they will say, ‘The Lord is our God’” (Zechariah 13:9). Do not let any hard trial make you doubt your Father’s affection. Christ had a bitter cup, but he said in effect, “My Father put it into my hands” (see John 18:11).

    (2)      Next, faith keeps your hopes fresh and lively. Let faith put your hopes in one balance when the devil has put the world in the other balance. Say with Paul, “I consider that our present sufferings are not worth comparing with the glory that will be revealed in us” (Romans 8:18).

    Note4. Develops. Many trials bring perseverance through God’s blessing on them. Habits are strengthened by frequent acts; the more you act from grace, the stronger you become. The apostle says that discipline “produces a harvest of righteousness … for those who have been trained by it” (Hebrews 12:11). Perseverance is not found after one or two afflictions, but after we are exercised and acquainted with them. Trees often shaken are deeply rooted.

    So, firstly, this shows how carefully you should exercise yourselves under every cross; in this way you acquire habits of grace and patience. Neglect causes decay, and God withdraws his hand from the idle. In spiritual matters as well as temporal matters, “diligent hands bring wealth” (Proverbs 10:4).

    Secondly, this shows that if we complain about any providence, the fault is in our own hearts, not in our circumstances. Many blame providence and say they cannot do otherwise, as their troubles are so great and painful. But remember, many trials, where sanctified, work patience. There is no condition in the world that is not an opportunity for the exercise of grace.

    Note5. Perseverance. The apostle comforts them with this argument: fiery trials are nothing if you gain perseverance. Sickness, with perseverance, is better than health; loss, with perseverance, is better than gain. See 2 Corinthians 12:9. Certainly nothing makes afflictions a burden for us except our own human desires.

    Note6. Perseverance. We may observe more particularly that perseverance is a most valuable grace. We cannot be Christians without it; how else can we persevere in doing good when we meet burdensome crosses? Therefore the apostle Peter tells us, “add to your faith, goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance …” (2 Peter 1:5-6). See also Luke 21:19.

    Perseverance must finish its work so that you may be mature and complete, not lacking anything.

    Here James shows what perseverance is, by way of exhortation, encouraging them to move on to maturity. I start with a difficulty in the verse.

    Finishitswork [KJV, haveherperfectwork—Ed.note]. Remember that in the apostle’s time there were various people who had a great deal of zeal and who bore the first attacks. But they tired, either because of the variety or the length of evils, and they yielded and fainted. Therefore, James wanted his readers to persevere and be complete. The best grace is maturity. We say of Abraham’s faith that it was a perfect faith; so when perseverance is thoroughly tried by various lengthy afflictions, we say there is a perfect perseverance. Perfect perseverance is a resolute perseverance, holding no regard for the length, the acuteness, or the continual succession of various afflictions. One trial revealed Job’s perseverance; but when evil upon evil came, and he bore everything with a humble and quiet spirit, that revealed a mature perseverance.

    So that you may be mature and complete, not lacking anything. The apostle’s purpose is not to assert a possibility of perfection in Christians: We all stumble in many ways (3:2). All that we have here in this life is incomplete: “We know in part and we prophesy in part, but when perfection comes, the imperfect disappears” (1 Corinthians 13:9-10). Here grace is imperfect, because the means are imperfect. So James means either that we should be sincere, for sincerity is called perfection in Scripture (“Walk before me, and be thou perfect,” as Genesis 17:1 reads in the original; the NIV has, “be blameless”); or else it means the perfection of perseverance; or, lastly, the intended perfection is “the perfection of parts”—that we might be so perfect, or complete, that no necessary grace might be lacking—that, having other gifts, we might also have the gift of perseverance and the whole image of Christ might be completed in us—that nothing might be lacking that a Christian needs. Indeed, some make this a legal sentence, implying what God may justly require and what we should aim for—exact perfection, both in parts and degrees. It is true that this is beyond our power; but though we have lost our power, there is no reason why God should lose his right. God’s right humbles us with the sense of our own weakness. God might require so much that we had power to perform, though we have lost it through our own fault. This is true, but the former interpretations are more simple and genuine.

    Notes on Verse 4

    Note1. Our graces are not perfected until we go through many great trials. As a pilot’s skill is discerned in a storm, so is a Christian’s grace in many and great troubles. So in everything that happens to you say, “Patience has not yet been perfected.” The apostle says, “In your struggle against sin, you have not yet resisted to the point of shedding your blood” (Hebrews 12:4). Should we collapse in a lesser trial, before the perfect work is revealed? Job was in a sad state, yet said, “Though he slay me, yet will I hope in him” (Job 13:15); in a higher trial, I should not faint or murmur.

    Note2. Exercise grace until it is full and perfect—thatyoumaybemature. The apostle chides the Galatians because their first enthusiasm quickly evaporated: “Are you so foolish? After beginning with the Spirit, are you now trying to attain your goal by human effort?” (Galatians 3:3). It is not enough to start. To falter shows that we are not “fit for service in the kingdom of God” (Luke 9:62). While you are in the world, go on to finish the work of patience; follow those who “through faith and patience inherit what has been promised” (Hebrews 6:12).

    Note3. Christians must aim at, and press on to, perfection. The apostle says, sothatyoumay be mature and complete, not lacking anything.

    (1)      Christians aspire to absolute perfection. First, they go to God for justification, so that the damning power of sin may be taken away; then for sanctification, that the reigning power of sin may be destroyed; then for glorification, that its very being may be abolished. Those who have true grace will not be content with littlegrace. “I want … somehow, to attain to the resurrection from the dead,” says Paul (Philippians 3:10-11)—that is, such a state of grace as we enjoy after the resurrection. Free grace makes a Christian press on and be earnest in his endeavors: see Hebrews 6:1.

    (2)      Christians must be perfect in all aspects of their Christian faith. Every part of life must be seasoned with grace (see 1 Peter 1:15 and 2 Corinthians 8:7). Hypocrites always lack something. The Corinthians had much knowledge but little charity. As Basil says, “I know many who fast, pray, sigh … but withhold from God and the poor.” One negligence may be fatal. A Christian should not lack anything.

    (3)      They aim at a perfection that lasts. Subsequent acts of apostasy make our former crown wither (see 2 John 8 and Ezekiel 18:24). If a Nazirite defiled himself, he had to begin all over again (see Numbers 6:12). We have separated ourselves to Christ, and if we do not endure to the end, all the righteousness, zeal, and patience of our former profession is forgotten.

    Ifanyofyoulackswisdom,heshouldaskGod,whogivesgenerouslytoallwithoutfindingfault, and it will be given to him.

    The apostle says that to bear afflictions requires a great deal of spiritual skill and wisdom, but that God will help you if you ask him. In this verse James encourages us with God’s nature and promise.

    Ifanyofyou. This if does not imply doubt; it is only a supposition. But why does the apostle use a supposition? Who does not lack wisdom? May we not ask, in the prophet’s question, “Who is wise? … Who is discerning?” (Hosea 14:9). In answer:

    (1)      Such expressions strongly support the argument under discussion. See Malachi 1:6, Romans 13:9, 2 Thessalonians 1:6, and James 5:15.

    (2)      Different people lack different things, so if any of you lacks includes everybody.

    Wisdom. This is to be restricted to the text and not taken in a general way. This wisdom is for bearing afflictions. In the original the beginning of this verse clearly links on to the end of the previous verse—lacking anything, and then immediately if any of you lacks.

    He should ask. That is, by serious and earnest prayer.

    God—to whom our addresses must be directed.

    Whogivesgenerouslytoall. Some think this implies the natural bounty of God, which indeed is an argument in prayer; God, who gives to all, will not deny his saints. The psalmist takes God’s common bounty to the creatures as a ground of hope and confidence for his people (see Psalm 145:16, 19). He who provides for every living creature will certainly provide for his own servants. But the context will not sustain this sense. All refers to all kinds of people—Jew, Greek, or barbarian; rich or poor. God gives to all people. Everyone who asks—all who seek him with earnestness and trust—will receive this wisdom.

    Generously. In the original the word means “simply,” but it is usually translated “bountifully.” See Acts 2:46 and 2 Corinthians 8:2 and 9:11. This word “simplicity” is so often used for “bounty” to show (1) that it must come from the free desire of our hearts, for those who give sparingly give with a hand half closed; (2) that we must not give deceitfully, as serving our own ends. So God gives simply—that is, as David puts it, according to his will (2 Samuel 7:21).

    Withoutfindingfault. Here James reproves another common blemish on man’s bounty, which is finding fault with what others have done for them. Courtesy requires that the receiver should remember and the giver forget. God does not find fault. But you will say, what is the meaning then of Matthew 11:20—“Then Jesus began to denounce the cities, in which most of his miracles had been performed”? Because of this objection, some expound this clause one way, some another. Some suppose it implies he does not give in a proud way, as men do, denouncing those who receive with their words or looks. God does not disdainfully reject anyone who asks, or confront him with his unworthiness, or reject him because of his present failings or former weaknesses. Rather, I think it shows God’s indefatigability in doing good; ask as often as you wish, God will not tell you off for the frequency of your requests. God denounces us only to make us see our ingratitude.

    Anditwillbegiventohim. In addition to the nature of God, here James emphasizes a promise: “Let him ask God, and it will be given to him.” Descriptions of God help us think correctly about him. Promises help us hold on to him in trust.

    Notes on Verse 5

    Note1. Everyone is needy: Ifanyofyou. This supposition is universal. God’s wisdom allows creatures to lack, because dependence brings awareness. If we were not forced to live in continued dependence on God, we would not bother with him. We see this—the less people are aware of their condition, the less religious they are. Promises usually appeal to those who are in need, because they are most likely to take note of them: see Isaiah 55:1, Matthew 11:28, and Matthew 5:3 and 6. Those who are humbled by their own needs are most open to God’s offers. Only God is self-sufficient; creatures have needs, so that their eyes are fixed on God. Certainly they lack most who lack nothing.

    Note 2. Lacks. We pray about our own needs. The father would not have heard from the prodigal if he had not been “in need” (Luke 15:14). Note that the creature goes to God initially out of self-love. But remember, it is better to begin in the flesh and end in the spirit than to begin in the spirit and end in the flesh. The first motive is need.

    Note3. Wisdom. In this context, note the need for great wisdom to cope with afflictions. Cheerful patience is a holy skill that we learn from God: see Philippians 4:10. Such a difficult lesson needs much learning. Wisdom is needed in several respects: (1) to discern what God’s purpose is in this; (2) to know the nature of the affliction, whether it is to build up or destroy; (3) to know what to do in every situation; (4) to check the desires of our own passions. So:

    (1)      Become wise if you want to become patient. People of understanding have the greatest control over their affections: see Proverbs 14:29.

    (2)      Become wise to confute the world’s censure; they count patience as simplicity and meekness as folly.

    (3)      Become wise by patience and calmness of spirit. A person who has no command of his passions has no understanding.

    Note4. AskGod. In all our needs we must immediately turn to God. The Scriptures do not direct us to the shrines of saints but to the throne of grace. You need not use the saints’ intercession; Christ has opened a way for you into the presence of the Father.

    Note5. More particularly, note that wisdom must be found in God. He is wise, the fountain of wisdom, an inexhaustible fountain. Men have the faculty, but God gives the light, just as the dial is capable of showing the time of the day when the sun shines on it. It is spiritual idolatry to lean on your own understanding (see Proverbs 3:5). The best way to proceed is not to go to nature but to Christ, “in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3).

    Note6. Heshouldask. God gives nothing without our asking. This is one of the laws by which heaven’s bounty is dispensed (see Ezekiel 36:37). Every audience with God increases love, thanks, and trust: see Psalm 116:1-2. Who does not want to be one of those whom God calls his worshipers (see Zephaniah 3:10)?

    Note7. Asking remedies our greatest needs. People sit down groaning under their discouragements because they do not look further than themselves. God humbles us with great weakness, that he may turn us to prayer. That is as easy for the Spirit as it is hard for nature. If God commands anything beyond our nature, it is to bring you to your knees for grace.

    Note8. Whogives. God’s dispensations to his creatures are gifts. Usually God gives most to those who, in the eyes of the world, least deserve it and are last able to requite him. Does he not freely invite the worst? See Isaiah 55:1.

    Note9. Toall. God’s grace is universal. It is a great encouragement that none are excluded from the offer. Why should we, then, exclude ourselves? “Come to me, all you who are weary and burdened” (Matthew 11:28 , italics added). Note, poor soul: Jesus Christ makes no exceptions.

    Note10. Generously. God’s gifts are free. Often God gives more than we ask, and our prayers come far short of what his grace gives: see Ephesians 3:20. Examples of this are Solomon (1 Kings 3:13), Jacob (Genesis 28:20 with Genesis 32:10), Abraham (Genesis 15 with Genesis 22), and the prodigal (Luke 15:11-32). Certainly God’s bounty is too large for our thoughts. So:

    (1)      Do not restrict God in your thinking: “Open wide your mouth and I will fill it” (Psalm 81:10). God’s hand is open, but our hearts are not open. Note the expression of the virgin in Luke 1:46, “My soul praises the Lord”—that is, I make more room for God in my thoughts.

    (2)      Let us imitate our Heavenly Father and give generously. Some people give grudgingly, with a divided mind; this is not like God. Give like your Heavenly Father.

    Note11. Withoutfindingfault. I am certain that nothing harms us as much as believing that God is “altogether like” us (Psalm 50:21). Therefore God says, “My thoughts are not your thoughts, neither are your ways my ways.… As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts” (Isaiah 55:8-9). See also Hosea 11:9. So when God gives, he will give according to his nature.

    Note12. Withoutfindingfault. God never tires of doing his people good. It was Solomon’s advice in Proverbs 25:17 to “Seldom set foot in your neighbor’s house—too much of you, and he will hate you.” But how different it is with our heavenly friend! The more frequently we come to God, the more welcome we are.

    Well, then: (1) Whenever you receive mercy upon mercy, give the Lord the praise for his tireless love. (2) Since God is not tired of blessing you, do not become tired of serving him. See Galatians 6:9.

    Note13. Anditwillbegiventohim. God always answers prayer, though he does not always answer human desires: “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you” (Matthew 7:7). If we do not receive through asking, let us go on to seeking; if we do not receive through seeking, let us go on to knocking. Prayers, when they come from a holy heart, in a holy manner, for a holy purpose, will be successful.

    These are the limitations on prayer: (1) Concerning the person: God looks after not only the purpose of the prayer but the interest of the person. Prayer must come from a righteous person (see 5:16). (2) What we ask for must be good: see 1 John 5:14. It must be according to God’s revealed will, not our own fancies. To ask according to our desires is blasphemous. But we must remember that God must judge what is good, not we ourselves. (3) We must ask in a right way, with faith. See Psalm 40:1. (4) You must pray with reference to the Lord’s glory. There is a difference between an ungodly desire and a gracious supplication: see 4:3. Never let your requests terminate in self. “Give us water to drink” was a brutish request (Exodus 17:2).

    Note14. Itwillbegiven. James draws encouragement not only from God’s nature but from God’s promise. From God’s promise we may reason thus: “You are good, and you will do good.” This is God in covenant, God as ours.

    Let the world think what it will about prayer. You have promises about prayer. Therefore when you pray for a promised blessing, God will answer you. “Ask and it will be given.”