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SUFFERING IN JAMES 1:2-12

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Title PageI. BackgroundII. InterpretationExhortations Regarding Suffering (1:2-8)Eschatological Perspective Regarding Suffering (1:9-12)III. ConclusionEndCriswell Theological Review 1.1 (1986) 71-84. Copyright © 1986 by The Criswell College. Cited with permission. SUFFERING IN JAMES 1:2-12 TRACY L. HOWARD Grace Theological Seminary, Winona Lake, IN 46590 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 Jerusalem because of persecution and James writes to 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; Grand Rapids: Eerdmans 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 Israel, and thus inherits the rights of the ancient people of God (cf.. James Moffatt, The General Epistles [MNTC; London: Hodder and Stoughton, 1928] 469; also James Hardy Ropes, A Critical and Exegetical 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; Philadelphia Fortress, 1975) 47. 5 Peter H. Davids, The Epistle of James (New International Greek Testament Commentary; Grand Rapids: Wm. B. Eerdmans, 1982) 28-34; "Theological Perspectives on the Epistle of James," JETS 23 (1980) 97-103. 6 Donald W. Burdick, "James," in The Expositor's Bible Commentary (12 vols.; Grand Rapids: Zondervan, 1981) 12.167.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


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