Variety in Trials (1:2)
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.”