Trials_Ja1v2

Trial – trials – James 1:2….  The discussion centers on the word “Trials” in V.2 –  Are they “temptations” or are they “trials”?   The word “temptation” would be as the prayer: “lead us not into temptation” (Lk 11:4).

The word “trials” would be things that we must endure for the example of things that life brings across our path.   Review the material below to search for your own conclusion as the information is presented below:

James 1:1-8 (NKJV)
¹  James, a bondservant of God and of the Lord Jesus Christ, To the twelve tribes which are scattered abroad: Greetings.
²  My brethren, count it all joy when you fall into various trials,
³  knowing that the testing of your faith produces patience.
⁴  But let patience have its perfect work, that you may be perfect and complete, lacking nothing.
⁵  If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him.
⁶  But let him ask in faith, with no doubting, for he who doubts is like a wave of the sea driven and tossed by the wind.
⁷  For let not that man suppose that he will receive anything from the Lord;
⁸  he is a double-minded man, unstable in all his ways.

²  My brethren, count it all joy when you fall into various trials (G3986),

ANLEX:  as God’s examination of man test, trial (1P 4.12); (2) as enticement to sin, either from without or within temptation, testing (LU 4.13); (3) of man’s (hostile) intent putting (God) to the test (HE 3.8)^[1]

DBL Greek: 4280 πειρασμός (peirasmos), οῦ (ou), ὁ (ho): n.masc.; ≡ Str 3986; TDNT 6.23—1. LN 27.46 examination, submit another to a test, to learn the true nature or character of (Jas 1:2; 1Pe 4:12); 2. LN 88.308 temptation, trial, given for the purpose to make one stumble (Lk 4:13; Ac 15:26 v.r. NA26^[2]

LN27.46 πειράζω^a; πειρασμός^a, οῦ m; ἐκπειράζω^a: to try to learn the nature or character of someone or something by submitting such to thorough and extensive testing—‘to test, to examine, to put to the test, examination, testing.’

πειράζω^a: ἑαυτοὺς πειράζετε εἰ ἐστὲ ἐν τῇ πίστει ‘put yourselves to the test as to whether you are in the faith (or not)’ 2 Cor 13:5; προσελθόντες οἱ Φαρισαῖοι καὶ Σαδδουκαῖοι πειράζοντες ἐπηρώτησαν αὐτὸν σημεῖον ἐκ τοῦ οὐρανοῦ ἐπιδεῖξαι αὐτοῖς ‘the Pharisees and Sadducees came, and to test him they asked if he would show them a sign from heaven’ Mt 16:1.^[3]

G3986 πειρασμός [peirasmos /pi·ras·mos/] n m. From 3985; TDNT 6:23; TDNTA 822; GK 4280; 21 occurrences; AV translates as “temptation” 19 times, “temptations” once, and “try” once. 1 an experiment, attempt, trial, proving. 1a trial, proving: the trial made of you by my bodily condition, since condition served as to test the love of the Galatians toward Paul (Gal. 4:14). 1b the trial of man’s fidelity, integrity, virtue, constancy. 1b1 an enticement to sin, temptation, whether arising from the desires or from the outward circumstances. 1b2 an internal temptation to sin. 1b2a of the temptation by which the devil sought to divert Jesus the Messiah from his divine errand. 1b3 of the condition of things, or a mental state, by which we are enticed to sin, or to a lapse from the faith and holiness. 1b4 adversity, affliction, trouble: sent by God and serving to test or prove one’s character, faith, holiness. 1c temptation (i.e. trial) of God by men. 1c1 rebellion against God, by which his power and justice are, as it were, put to the proof and challenged to show themselves.^[4]

BDAG:  ① an attempt to learn the nature or character of someth., test, trial
Js 1:2 and 1 Pt 1:6 belong here (cp. Pind., O. 4, 22 διά πειρά τοι βροτῶν ἔλεγχο=trial is the test of mortals; sim. N. 3, 70f). Here also belongs the testing (s. πειράζω 2c) of God by humans (cp. Dt 6:16; 9:22) Hb 3:8 where vs. 9 shows that it is God who is being tested, and not the Israelites (Ps 94:8f).

② an attempt to make one do someth. wrong, temptation, enticement to sin…ⓐ act. tempting συντελέσας πάντα πειρασμὸν ὁ διάβολος when the devil had exhausted every way of tempting Lk 4:13.

ⓑ pass. being tempted Js 1:12. Temptation, fr. without or fr. within, that can be an occasion of sin to a person (Sir 33:1; 44:20; 1 Macc 2:52; Orig., C. Cels. 8, 56, 9) μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν Mt 6:13; Lk 11:4^[5]

Expositors:

If the broader context of James is an indication, the trials in mind here may have to do primarily with the oppression suffered under wealthy landowners (5:1–11). Nevertheless, James describes the trials as “of many kinds,” broadening the exhortation to hit a wide spectrum of challenges brought on by life. When we “face” (NASB, “encounter”) the various difficulties of life, the experience often is unexpected. This term rendered “face” by the NIV (peripiptō, GK 4346) could be used, for instance, of a traveler suddenly coming upon robbers, as in the story of the good Samaritan (Lk 10:30), or a ship suddenly hitting a reef. Most trials don’t “call ahead” to announce themselves. Their sudden presence in our lives demands a ready spiritual response.
That response is to “consider it pure joy.” The verb translated “consider” is in the imperative form and could mean “to think,” “to regard,” or “to consider”; it calls for the readers to look at their circumstances from an unexpected vantage point. As human beings, our natural response to difficulties is to read them as negative interlopers that detract from our well-being. James challenges his readers to shift their perspectives and consider their trials from a different angle, an angle that sees in the pain of tribulation a reason for “pure joy.” The description of the joy as “pure” intensifies the idea—every bit of the trial can be redeemed by God for a good use, so the joy is not a trumped-up face put on a deeper melancholy. Rather, this is real or genuine joy that flows from a changed perspective.^[6]

The Greek word can be translated  test, testing; trial, trials; temption….

In James 1:2  & V.12 – as in 10 of the 22 times in the NT it is “the act of examining something closely (as for mistakes).  This it would be translated trial, trials….

Test, Testing is found in 3 of 21:  Lk 8:13, Heb 3:8, 1 peter. 4:12  –

The Root base for “peirasmos”  and all the 3 words in picture below are part of the 10 with the sense of : “examination” where James 1:2; 1:12.

The Temptation 12 of 12:

The Examination – 10 of 22 – Where James 1:2 falls in:

The Greek Word  “peirasmos”  G3986 – LN27.46  –  Some Dictionary Definitions below:

James 1:2 (NKJV)
²  My brethren, count it all joy when you fall into various trials,

James 1:2 (NLT)
²  Dear brothers and sisters, when troubles come your way, consider it an opportunity for great joy.

Compare:  NKJV

Note the Greek Words:   G3986 – G4164 used for “troubles of any kind”  and G4045 “come your way”

The above is a good example of translation committees deciding what is the best English Word(s) to convey the meaning of the Greek Words involved.

The Expositors in reference to James 1:2 states:

His challenge to recognize the benefit of their trials has twin main thrusts, expressed in the passage’s two main clauses: “Consider it pure joy,” and “Perseverance must finish its work” (more appropriately rendered as an exhortation by the NASB with “Let endurance have [its] perfect result”). The life circumstance in mind here is “whenever you face trials of many kinds.” The term translated “trials” (peirasmois, GK 4280) could be used to connote “difficulties” or periods of “testing” in life (e.g., Ac 20:19; 1 Pe 1:6, 4:12), such as when a believer experiences persecution of some kind. It could also be used of temptation, or enticement to sin (e.g., 1 Ti 6:9). Although James uses the verbal form of the word (peirazō, GK 4279) in 1:13–14 with this latter meaning, the NIV and NASB correctly translate it as “trials” here. The general logic of the passage parallels other NT passages (e.g., Ro 5:2–5; 1 Pe 1:6–7) that encourage believers to endure under difficulties of various kinds because of the spiritual payoff of such trials.

If the broader context of James is an indication, the trials in mind here may have to do primarily with the oppression suffered under wealthy landowners (5:1–11). Nevertheless, James describes the trials as “of many kinds,” broadening the exhortation to hit a wide spectrum of challenges brought on by life. When we “face” (NASB, “encounter”) the various difficulties of life, the experience often is unexpected. This term rendered “face” by the NIV (peripiptō, GK 4346) could be used, for instance, of a traveler suddenly coming upon robbers, as in the story of the good Samaritan (Lk 10:30), or a ship suddenly hitting a reef. Most trials don’t “call ahead” to announce themselves. Their sudden presence in our lives demands a ready spiritual response.

That response is to “consider it pure joy.” The verb translated “consider” is in the imperative form and could mean “to think,” “to regard,” or “to consider”; it calls for the readers to look at their circumstances from an unexpected vantage point. As human beings, our natural response to difficulties is to read them as negative interlopers that detract from our well-being. James challenges his readers to shift their perspectives and consider their trials from a different angle, an angle that sees in the pain of tribulation a reason for “pure joy.” The description of the joy as “pure” intensifies the idea—every bit of the trial can be redeemed by God for a good use, so the joy is not a trumped-up face put on a deeper melancholy. Rather, this is real or genuine joy that flows from a changed perspective.^[7]

John MacArthur states:

To test the genuineness of a diamond, jewelers often place it in clear water, which causes a real diamond to sparkle with special brilliance. An imitation stone, on the other hand, will have almost no sparkle at all. When the two are placed side by side, even an untrained eye can easily tell the difference.

In a similar way, even the world can often notice the marked differences between genuine Christians and those who merely profess faith in Christ. As with jewels, there is a noticeable difference in radiance, especially when people are undergoing difficult times. Many people have great confidence in their faith until it is severely tested by hardships and disappointments. How a person handles trouble will reveal whether his faith is living or dead, genuine or imitation, saving or nonsaving.

  Everyone who lives in this world endures some measure of trouble. That is the consequence of the Fall, the natural result of sinful human nature and of a world and society corrupted by iniquity. ….  God’s own children are not exempt from trouble, and there will be trouble related even to the best of things that He gives us. In marriage and family life (the best gift He has given for earthly happiness), trouble is inevitable (1 Cor. 7:28). Jesus assured His disciples that “in the world you have tribulation” (John 16:33). Though sinless Himself, He was deeply troubled and wept when He saw Mary and the friends of her brother Lazarus grieving over his death (John 11:33). He grieved because of Judas’s betrayal (John 13:21), and was “deeply grieved, to the point of death” over the prospect of taking the sin of the world upon Himself (Matt. 26:38; cf. John 12:27). Paul testified that he was “afflicted in every way” (2 Cor. 4:8); and to varying degrees and for various reasons, that is the experience of everyone. We expect occasional trouble in our job, in school, in society, even in our family and in our church. We know that we cannot escape criticism, frustration, disappointment, physical pain, emotional pain, disease, injury, and eventually death.

First – James’s major emphasis in this present text, and in the entire letter, is that if a person’s faith is genuine, it will prove itself during times of trouble, whatever the nature or source of the trouble may be.

Second, trials are given to humble us, to remind us not to let our trust in the Lord turn into presumption and spiritual self-satisfaction.  Satan to torment me—to keep me from exalting myself!” (2 Cor. 12:7).

Third, God allows us to suffer trials in order to wean us from our dependence on worldly things.

A fourth purpose of trials is to call us to eternal and heavenly hope.

A fifth purpose of trials is to reveal what we really love.

Sixth, trials are given to teach us to value God’s blessings. Seventh, the Lord uses trials to develop in His saints enduring strength for greater usefulness.

Eighth, and finally, the Lord uses trials to enable us to better help others in their trials.^[8]

The NAC (New American Commentary) states:

What exactly did James mean by “trials”? Although the word periasmos can be understood in other contexts to mean a leading into evil, that is, “temptation” in the passive sense (cf. peirazo, “tempt,” in 1:13), this is not the case here. These are testings in the active sense of experiences that prove a person’s intentions. James’s hearers were undergoing trials in the permissive will of God to prove the genuineness of their faith. Such trials come close to the crossbearing Jesus required of his disciples (Matt 10:38; 16:24). There would be trouble for them as they lived for him and his gospel. These trials involved persecution “because of righteousness” (Matt 5:10; cf. 1 Pet 3:14).

Like the great exemplars of faith, disciples should joyfully accept as tests the opposition they encounter to serving God. This is also in line with Paul’s “many hardships” (Acts 14:22) by which we enter the kingdom of God (Acts 16). In such testing, the basic truth of discipleship in Jesus’ own thinking must be kept in view: “If the world hates you, keep in mind that it hated me first” (John 15:18; cf. Matt 10:22; 24:9). Disciples are not greater than their Master, and essential to serving him is the testing that strengthens faith. Thus, because Jesus was tested (cf. Heb 2:10), his followers should expect and accept the troubles that test them.

James also referred to “trials of many kinds.” A multitude of afflictions are in view: conflicts from opponents, doubts, fears, and tribulations. These trials are mostly external in comparison with those discussed later in the chapter. Enduring trials is something the servant of Christ must do in view of the inheritance of glory. The end of the ages has come in Christ, and service to him brings opposition. This is the very cause of trials in the Christian life. The biblical text presents no strong demarcation between the tribulations near the end and the tribulation in the end.

In the face of these many kinds of trials, James pointed to God, who was ready to bestow blessing. Joy is a reality for those who serve. We see a reciprocal dynamic here. The servant of Christ swims against the stream of unbelief in his or her service. No time is free of conflict. The servants of God point to the only way of serving God, and this is a scandal, a stumbling block to the followers of other religions. The world, which is primarily religious but pagan, opposes the servants of Christ. But this is to be expected.^[9]

Life Application Commentary:

 Consider it pure joy … whenever you face trials.  How can a person consider trials a reason for joy? This is a remarkable command—we are to choose to be joyful in situations where joy would naturally be our last response. When certain circumstances make us angry and we want to blame the Lord, James directs us to the healthier alternative—joy. When trials come, “don’t resent them as intruders, but welcome them as friends” (Phillips). Those who trust in God ought to exhibit a dramatically different, positive response to the difficult events of life.

Our attitude is to be one of  pure joy (genuine rejoicing). This is not joyful anticipation for trials. Instead, it is joy during trials. The joy is based on confidence in the outcome of the trial. It is the startling realization that trials represent the possibility of growth. In contrast, most people are happy when they escape trials. But James encourages us to consider it pure joy in the very face of trials. The response he is describing may include a variety of feelings, but it is not simply based on emotions. James is not encouraging believers to pretend to be happy. Rejoicing goes beyond happiness. Happiness centers on earthly circumstances and how well things are going here. Joy is God-oriented rather than event-oriented because it centers on God and his presence in our experience.
Consider means “chalk it up” or “regard it as.” Count it pure joy because your experience of trial is evidence that you will grow. Don’t let pain or struggle take away the joy of new growth, new insight, new depth, or new dependency. Focus on the future benefits of your difficult time.

Joy is a deep sense of well-being that may at the same time embrace sorrow, tears, laughter, anger, pain. Joy is more a decision than a feeling. It is choosing to live above feelings but not deny them. It is not intense happiness, although choosing joy sometimes produces happiness. Joy is a particularly Christian response to life since it depends on faith in God’s sovereignty. It is quiet and grateful, and it inwardly delights in the goodness of God. Joy can be understood in the context of the two other main responses to life:

1. Drifting. Some float in the ebb and flow of life’s experiences, hoping one moment and despairing the next. This response leaves the person entirely at the mercy of the events of life.
2. Pretending. Some pretend to be happy, determined to put up a good front, no matter what the circumstances. In comparison with these two, joy is more honest. It admits to hurts. It recognizes suffering and willingly participates in it. Joy is a contentment that comes from realizing that nothing can “separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:39). ^[10]

^[1] Friberg, T., Friberg, B., & Miller, N. F. (2000). Analytical lexicon of the Greek New Testament (Vol. 4, p. 305). Grand Rapids, MI: Baker Books.

^[2] Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (electronic ed.). Oak Harbor: Logos Research Systems, Inc.

^[3] Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 331). New York: United Bible Societies.

^[4] Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.

^[5] Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 793). Chicago: University of Chicago Press.

^[6] Guthrie, G. H. (2006). James. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Hebrews–Revelation (Revised Edition) (Vol. 13, p. 213). Grand Rapids, MI: Zondervan.

^[7] Guthrie, G. H. (2006). James. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Hebrews–Revelation (Revised Edition) (Vol. 13, pp. 212–213). Grand Rapids, MI: Zondervan.

^[8] MacArthur, J. F., Jr. (1998). James (p. 20). Chicago: Moody Press.

^[9] Richardson, K. A. (1997). James (Vol. 36, pp. 59–60). Nashville: Broadman & Holman Publishers.

^[10] Barton, B. B., Veerman, D., & Wilson, N. S. (1992). James (p. 6). Wheaton, IL: Tyndale House Publishers.