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.”
The Product of Trial (1:3)
The rule of Christian joy thus expounded stands the test of experience. The word “knowing” is the one used for experimental knowledge as opposed to mere intellectual apprehension. The tense (present participle) expresses continuous acquisition of fresh knowledge from experience. It is the school of life where we learn most of what we really know. The position of James is thus in thorough harmony with psychology. The command to rejoice in the midst of manifold trials, paradoxical though it seems, is one that the Jewish Christians knew to be true from their experience of grace. Johnstone[49] has a fine word: “Affliction lets down a blazing torch into his own nature—and he sees many things which he little expected to see.” One of the marvels of modern science is the use of electric light by divers at the bottom of the sea to take pictures of sea life.
It is the biological conception that James has in mind. The law of life (nature and grace) works through personal experience and not by mechanical impartation. What do we learn by experience? “That the proving of your faith worketh patience.” Moffatt has it: “That the sterling temper of your faith produces endurance.”
The notion is plainly that of testing. See the same phrase in 1 Peter 1:7. Thus James, as Paul, regards faith as “the very foundation of religion” (Mayor). The verb from which the adjective is derived is common enough for testing a yoke of oxen (Luke 14:19), the spirits (1 John 4:1), work by fire (1 Cor. 3:13), genuineness of love (2 Cor. 8:8), all things (1 Thess. 5:21). Peter (1 Peter 1:7) explains the adjective by the verb (tested by fire). Compare Sirach 2:5: “For gold is tried in the fire, and acceptable men in the furnace of adversity.” One is reminded of the Sermon on the Mount. “Ye shall know them by their fruits” (Matt. 7:16).
Patience is patientia (patior) and is called by Philo the queen of the virtues. The Jews (Oesterley, in loco) had had ample need of this virtue in their checkered history. It is just the opposite of the “superman” of Nietzsche, the triumph of might over right, the will to get what one wishes, right or wrong. There is inevitable conflict between selfish militarism and Christianity. It is a pity that Christians have left it to socialists to make the most vigorous protest against war. But alas, both Christians and socialists are swept under by the vortex of war nolens volens. And yet by “patience” James does not mean inertia or lack of ambition. It is not complacent self-satisfaction but the triumph of regulated consideration of the welfare of others, the victory of love over greed, the joy of doing without that others may be happy, the happiness of enduring ill for the sake of Jesus.
It is very hard to remain under misfortune (the literal meaning of the Greek word for patience) when it cannot be helped. James does not mean that we are not to try to cure any of the ills of life, not to overcome ignorance, poverty, disease, crime. There is here no surcease for the war on the evil conditions of modern life in home or city or state. But many things cannot be changed. Others will be alleviated by and by. Meanwhile the Christian can rise to the height of cheerful, joyful patience. It is the practice of cheerfulness that we so much need. We do not have to shut our eyes to the facts of life and of the human reason and deny the existence of sin and sickness. We can conquer the bitter results of these evils by the joy in Christ that drives away despair.