There is the tone of an elder brother in this epistle, and we see it at
the start when James says “my brothers.” It is no perfunctory phrase
with him. It is “trials,” not “temptations,” that James here has in
mind, though the same word probably means temptation in 1:12. The word
in the Greek came to have either sense, though originally it meant only
to try, to attempt, just as our English word “tempt” was at first simply
“try.” But it is a short step from “try” to “make trial of” one when
suspicion exists or evil desire arises. Hence all through the Greek we
find the old Greek word used in both senses. The New Testament usage
varies. There are a half dozen other passages where the word has the
idea of trial (Luke 22:28; Acts 20:19; Gal. 4:14; 1 Peter 1:6; 4:12;
Rev. 3:10). In 1 Peter 1:6 the identical expression “manifold trials”
appears. Oesterley[47] wrongly insists that “temptation” is the meaning
in James 1:2 on the ground that “the writer’s Judaism is stronger than
his Christianity,” and he then uses it as an argument against the
genuineness of the book.
A soldier (Parry) does have “true joy” in victory over temptation, like
Wordsworth’s “happy warrior,” but that is beside the mark here. There is
no conflict here with the avoidance of temptation urged by Jesus (Matt.
6:13; Luke 11:4; Matt. 26:41; Luke 22:40). James refers rather to
external trials into which men fall—trials that are not only unwelcome
but also unsought and unexpected.[48] It is almost the picture of a
stumble in the dark when one finds himself surrounded by hostile forces,
just as the poor man fell among robbers (Luke 10:30).
Besides, one may be surrounded by all sorts of trials at once and not
merely any sort of trial (Moffatt). The word “manifold” is really
many-colored, variegated, spotted, mottled, pied, dappled. “It never
rains but it pours,” we say at such a time. The same word is applied to
the sicknesses and torments of body and mind which Jesus healed (Matt.
4:24). It is used of the evil desires that lead silly women astray (2
Tim. 3:6), of the lusts and pleasures which once the Cretans served
(Titus 3:3), of the variety in the manifestation of God’s power in
connection with the gospel (Heb. 2:4), of the many sorts of strange
teachings then afloat (Heb. 13:9) of which we are now beginning to learn
something (incipient Gnosticism and the early stages of Mithraism, for
example), of the many trials which brought sorrow to the Christians (1
Peter 1:6), and of the many sides to the grace of God (1 Peter 4:10).
God has grace for every trial whatever its color, whether black or blue,
yellow or green, red or crimson.
The way to face them all is with joy in the heart and a smile on the
face. We are not asked to rush into trials and to make mock martyrs of
ourselves. We are not asked to rejoice because of the trials, many or
few. Much depends on how we treat the problem of trial, much of which is
beyond our control, like poverty in wisdom (James 1:5) and in substance
(1:9) and like persecution (2:6 f.).
We are not to be blind to facts nor to submit tamely to what can be
cured and should not be endured. James is not a cynic or a stoic but a
victorious Christian who has learned the lesson that thankful joy is
easier and wiser than mere dull resignation (Plummer, _in loco_). Each
trouble may be met by a special kind of joy as its antidote. The common
idea about “all joy” is that James thereby means pure joy, nothing but
joy. “Greet it as pure joy” (Moffatt). That is possible, though it may
also mean “bring to bear all that joy has to offer.” It does not mean
(Mayor) that all of joy is contained in this view. At any rate, it is
much to know that joy in suffering is possible, as many saints can
testify who have reached the pure air of fellowship with Jesus in
suffering (cf. Phil. 3:10). The Brother of James said: “Blessed are they
that have been persecuted for righteousness’ sake: for theirs is the
kingdom of heaven. Blessed are ye when men shall reproach you, and
persecute you, and say all manner of evil against you falsely, for my
sake. Rejoice and be exceeding glad; for great is your reward in heaven:
for so persecuted they the prophets that were before you” (Matt.
5:10-12).
This is part of the fellowship of Christ and of the saints, the
“sunshine band” of those who have learned to smile in the midst of
tears, like the sunshine in the rain. Paul was able to say: “But we also
rejoice in our tribulations” (Rom. 5:3). This is not the joy of the
fanatic or of the fakir or of the rhapsodist. It is the joy of the soul
that is at peace with God in Christ and has also more than earth and
hell can take away, the peace that passes all understanding. The
disciples rejoiced “that they were counted worthy to suffer dishonor for
the Name” (Acts 5:41). Even Marcus Aurelius said: “Say not that that
which hath befallen thee is bad fortune, but that to endure it nobly is
good fortune.”