James 1:2–11

1:2–4 The second word in the Greek text of verse 2, charan (“joy”), corresponds closely in sound to the last word of verse 1, chairein. Epistolary sections of James are often stitched together by similar-sounding words, pointing to the author’s skill in the Greek language. Some modern skeptics have protested that a Jewish man raised in Nazareth could never have attained such skill in Greek, but archaeological evidence (e.g., ossuary inscriptions) confirms the widespread use of Greek in first-century Palestine. We should also remember that James may well have employed an amanuensis (secretary), as Paul did (Rom. 16:22). James would have approved the final draft of a letter sent in his name, but it is possible that a secretary fluent in Greek may have helped in the translation or editing of this sermonic letter.

Continuing in humble fashion, James does not apply a heavy apostolic hand upon these scattered Christians. As a servant of the Lord (James 1:1), he addresses them as “my brothers.” An ESV footnote here rightly observes that the Greek word translated brothers (adelphoi) should be understood as referring to both men and women in the Christian community, as “brothers” is similarly understood in the church today.

James contains the highest frequency of imperatives of any book in the NT, with the first command appearing in 1:2: “Count it all joy . . .” James calls on Christians to reckon any situation, however difficult, as an occasion of intense joy. The Greek word for “all” here serves as an intensifier of “joy.” In other words, not every element of suffering is joy. But, however severe one’s suffering, every trial is a time for intense joy.

This complete joy does not reside in the trials themselves but is concomitant with them—“when you meet trials of various kinds.” The occasion of the trial is a matter of rejoicing, because even in the darkest hour, God is still in control and his divine purposes will prevail. What others mean for evil, God will work for good (Gen. 50:20). All things will work together for the good of those who love the Lord and are called according to his purpose (Rom. 8:28).

Three Greek words, all beginning with “p” sounds, underlie the phrase translated “you meet trials of various kinds” (peirasmois peripesēte poikilois; James 1:2), an alliterative pattern that again demonstrates the compositional skill of the author. Because James goes on to discuss all sorts of trials—from economic injustice (5:4) to physical sickness (5:14)—it is important to see the “trials of various kinds” here as referring to any difficulties Christians face in this fallen world. The Greek word for “trial” (peirasmos) can also mean “temptation,” and only the context indicates which nuance is intended. Some scholars have seen an intentional ambiguity throughout the letter—with James implying that trials (which God brings; 2:20–23) confront the Christian at a moment of temptation (which can never be attributed to God, since he tempts no one to evil; 1:13). Most English translators see the context of 1:2 as sufficiently narrowing the semantic range of peirasmos to “trial” and translate accordingly.

Trials can cause great anxiety in the hearts of believers, but this understandable restlessness can be calmed by the reassuring knowledge (“you know”; v. 3) that God is using such trials to refine the Christian’s faith and produce “steadfastness”—endurance or stick-to-it-ness.¹

In verse 4, we find the letter’s second imperative: “Let steadfastness have its full effect.” In other words, growth in Christian character (and, specifically here, growth in “steadfastness” or endurance) is a process in which the believer is called to submit to the Master’s sanctifying plan.

The purpose of divinely orchestrated character formation, James tells his readers, is that “you may be perfect and complete, lacking in nothing” (v. 4). This exalted description seems eschatological in nature. That is, only in the ultimate glorified state could any Christian decisively be described as “perfect and complete, lacking in nothing.” And yet, throughout the letter, James clearly intends his readers to heed his instructions and, as a result, see visible evidence of obedience in this earthly life (1:22, 27). Perhaps it is best to say that we experience a partial fulfillment of James’s purpose statement in this imperfect age. God does indeed mature us and make us “whole.” Yet the believer awaits the glorified state to enjoy complete and absolute perfection. Though changed and changing, Christians will continue to fight against sin. It is instructive that the prayer Jesus taught his disciples includes a request for divine forgiveness (Matt. 6:12). The justification of believers is secure before God’s throne on the basis of Jesus’ perfect life and atoning death (Rom. 8:30–39), but we continue to need God’s fatherly/relational forgiveness every day (1 John 1:9). The normal and healthy Christian life is one of regular repentance and faith (cf. thesis number 1 of Luther’s “Ninety-Five Theses”).

1:5–8 The reasons for shifting to a discussion of wisdom in verse 5 are not immediately obvious. Such staccato style led Martin Luther (1483–1546) to charge James with throwing things together haphazardly.² Similarly, Martin Dibelius (1883–1947), an influential German NT scholar, accused the letter of being an unskilled pastiche of proverbial literature. More sympathetically, we see that wisdom is an appropriate topic to discuss at this juncture in James’s argument because wisdom is needed to view trials from God’s perspective—i.e., as faith-refining instruments. Of course, James does not explicitly connect wisdom with trials in verses 5–8, but given the immediately surrounding context, it is difficult to see how his original readers would not have related the wisdom discussed in verses 5–8 to the trials discussed in verses 2–4 and 9–11.

“Let him ask God” (v. 5) is a third-person imperative in Greek, not a statement of permission. The Greek phrase could be translated more idiomatically, “The person who lacks wisdom must ask God . . .” God is described in verse 5 as the one “who gives generously to all without reproach.” The Greek word translated “generously” is haplōs, which can also mean “unwaveringly” or “without hesitation.” James is contrasting God with the fickle human of verses 6–8. The doubting man is double-minded, unstable, and erratic as a choppy wave in the storm-tossed sea. God, on the other hand, acts with unwavering generosity. He does not offer a gift only to pull it back a moment later.

God is further described as one who gives “without reproach.” The underlying negated Greek term here is oneidizō, which the BDAG lexicon defines as “find[ing] fault in a way that demeans the other.” For persons who have suffered “gifts” or “help” from a parent or superior who was resentful or insulting, what good news it is to discover that God does not give in that way! His giving is transparent, without reserve or hesitation, kindly responsive to the needs of the recipient.

Regarding the person who asks for wisdom, James says plainly, “it will be given him” (v. 5). Elsewhere, promises of answered prayer are sometimes qualified with the condition that the request must be made according to God’s will (e.g., 1 John 5:14). Here, James’s straightforward statement is a reminder that God’s clearly revealed moral will is for people to be wise and to know him (Ezek. 18:23). Lady Wisdom calls out in the streets for any and all to come and dine at her banquet (Prov. 9:1–6). A reader of James’s letter can be assured that as he becomes aware of his lack of wisdom (especially the wisdom to view trials rightly), he may call out to God and expect his prayer to be answered from the loving and reliable dispenser of true wisdom.

James does, nevertheless, offer one qualification concerning the prayer for wisdom. It must be offered “in faith, with no doubting” (1:6). James goes on to describe the doubting petitioner with colorful images: he is like a blown and tossed ocean billow (v. 6), double-minded and unstable in all his ways (v. 8). James says firmly in verse 7, “That person [i.e., the doubter] must not suppose that he will receive anything from the Lord.”

James’s teaching echoes several places in Jesus’ earthly ministry in which the Lord demanded faith of those who came to him. In Matthew 9:29, as Jesus touched the two blind men’s eyes, he said, “According to your faith be it done to you.” To the father of the demon-possessed child, who was wavering in unbelief, Jesus said, “All things are possible for one who believes” (Mark 9:23). When Jesus was asked by his disciples why they could not cast out an evil spirit, he responded, “Because of your little faith. For truly, I say to you, if you have faith like a grain of mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move, and nothing will be impossible for you” (Matt. 17:20). Likewise, the author of Hebrews warns, “Without faith it is impossible to please [God], for whoever would draw near to God must believe that he exists and that he rewards those who seek him” (Heb. 11:6).

1:9–11 In verse 9, James again swiftly shifts topics. Yet, given the broader context of trials and wisdom (i.e., the wisdom necessary to view trials rightly), the poverty and riches discussed in verses 9–11 should likely be seen as commonly experienced trials for which wisdom is needed.

James commands “the lowly brother [to] boast in his exaltation” (v. 9). James does not use a common Greek word referring narrowly to economic poverty (ptōchos). Instead, by employing tapeinos (“lowly” or “humble”), he draws a thread from the rich tapestry of prior biblical revelation in which those who are brought low by financial poverty also frequently find an accompanying poverty of spirit (humility) that is pleasing to God (e.g., 1 Sam. 2:8; Matt. 5:3; Luke 6:20).

James calls on the “lowly” or poor Christian brother to find a divine perspective on his trial. Indeed, he is to “boast” or rejoice in his “exaltation” (James 1:9). James here could mean that the lowly brother should exult in his current high status of being, by faith, seated with Christ in heavenly places (Eph. 1:20). Or the exultation mentioned here could have a forward-looking referent, anticipating the ultimate status of the lowly brother in his final, glorified state, free from all want or pain (Rev. 21:4).

The “rich” person likewise is to see his current temporary status from God’s perspective. The noun “brother” is likely implied; thus it is not simply the rich person but the rich Christian brother who must exercise divine wisdom to know how fleeting his outward status truly is. (Alternately, verse 10 has been taken as a prophetic, condemnatory statement directed at nonbelievers oppressing lowly Christians. Such an interpretation, while fitting well with James’s language in chapter 5, seems unlikely in chapter 1.)