The Believer and the Circumstances of Life

Whenever any of us today writes a letter we sign it at the end. That was not the custom in ancient times. The name of the writer was at the beginning. But don't we follow the same type of thinking today? Whenever I get a letter, the first thing I do is look at the end of the letter and see who wrote it.

Here is a letter which we want to read together. It is an important letter, for it is inspired of God and it is part of God's revelation to us. In reality, behind the hand of the human author is the hand of God.

There is a great deal of theological argument or discussion concerning the human authorship of this letter. Who is this James, the writer of this epistle under study? We do not know, but we can put two and two together and come to a decision. There are some who believe that this particular James was the cousin of the Lord Jesus, but in my opinion there is more evidence on the side of those who believe that he was the brother of the Lord as mentioned in Scripture. As a result of extensive study I have come to believe that the author of this epistle is James, the brother of Jesus, and the son of Joseph and Mary. He was brought up with Jesus until his eighteenth year. He was not one of the Twelve, and not even a disciple till the very end of the Lord's earthly life.

There are several places in the New Testament where the name of James is mentioned, referring to the same person who wrote this letter. In Acts 15:13 his name is mentioned as the chairman of the apostolic council which met to discuss the relationship of law and grace. In Acts 12:17 we find Peter, who was miraculously freed from prison, sending word about it to someone named James. It appears that this James held some position of leadership among the Christian brethren.

It seems that Paul had the opportunity of meeting James at Jerusalem as indicated in Galatians 1:19. Here James is definitely called "the Lord's brother." One of the saddest experiences of the Lord Jesus on earth was the fact that His very brothers and sisters who lived with Him did not believe on Him, as we find in John 7:5. James was one of them. But now he appears as a strong believer. What brought about the change? It was a personal appearance of the Lord Jesus to him after His resurrection from the dead. It was hard for James to believe that the boy with whom he was raised and with whom he had played could be the perfect God and the perfect Man. Seeing Him risen from the dead, however, was an infallible proof of His supernaturalness. If there is nothing else that will persuade you of the uniqueness of Jesus Christ, let His resurrection do it. Once a certain man wanted to establish a new religion. A friend who heard of his grandiose plan said to him, "Go and be crucified, buried, and, if you can, rise from the dead the third day. Then you may succeed in your attempt to establish a new religion."

Ever since the experience of seeing the risen Lord, James was transformed from a slave of sin to a slave of the Lord Jesus. That is the first qualification he ascribes to himself in addressing other Christians. "James, a servant [doúlos] of God and of the Lord Jesus Christ..." (James 1:1). The word doúlos in Greek means something more than being just a servant. Doúlos denotes the one who is deprived of his personal freedom and so becomes fully an instrument in the hands of his master. He is one who can never say No to his master.

When the slave trade was still practiced in some parts of the South, a handsome young man was up for sale. The bids kept rising. Finally, an Englishman gained possession. The young slave began to chide him, "Ha, you buy a slave when slavery has already been abolished in England." The purchaser, however, said, "I have bought you to set you free." The young slave, overcome with emotion, replied, "I will be your willing slave forever." That is exactly the kind of slave James was. That is the kind of slave I am. A willing slave. Christ's followers are glad to be slaves, not to have wills of their own, to be completely sold out.

But who is the master of James? He acknowledges two of them—God and the Lord Jesus Christ. Christ is the One who bought him with a price (1 Cor. 6:20). It is through this Lord that he was brought to God the Father, for it was the Lord Himself who said, "No man cometh unto the Father, but by me" (John 14:6).

The noun doúlos comes from the verb déō which means "to bind." This shows the relationship that should exist between the Christian and his Master. He should be bound to Him. What a sobering thought this is. Do you realize that you, that I, as born-again believers, are bound to Jesus Christ and our heavenly Father? The trouble is, however, that we like to drag Him wherever we want to go instead of following where He leads as real slaves should. We are like the dear soul who said, "I want the Lord to be my constitutional king, but I want to be the prime minister." A constitutional king, you know, has no executive power. He is a figurehead, while the prime minister is the one who actually governs. Unfortunately there are many Christians like that today. They want God to be just a figurehead, not really the directing force of their lives.

From this noun doúlos we have another Greek verb, douleúō, which in modern Greek has come to mean "to work and to work hard." When we are bound to Jesus Christ, it does not mean that we are inactive. Indeed life begins with our enslavement to Jesus Christ. We cannot be slaves and not work. Only as hard working slaves can we serve our Master acceptably.

Furthermore, the word doúlos indicates one who is born a slave in contrast to one who is made a slave—andrápodon. Does that mean anything in this connection? We who have experienced the grace of God in our lives speak of our new birth, of our being born again, of our spiritual birth as contrasted to our physical birth. When we are born into the physical world, we are slaves of the natural laws of life. You cannot live without breathing the fresh air all around you. The law of gravitation has you enslaved on the surface of the earth. Similarly, when you are born spiritually into the kingdom of God, the very moment you repent of your sins and are born again, you become a slave of the laws of the kingdom of God, you are bound to the spiritual nature of things. Are you a born-again slave of God and the Lord Jesus Christ? If you are not, become one by surrendering your life to Him.

A slave does not have the worries that free men do—no worry about his clothes, lodging, or food. That is all the master's concern. And yet how many of us are trying to take upon ourselves the responsibilities of the Master! How beautifully the words of the Master fit in here with this thought: "Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?... for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you" (Matt. 6:31-33). It is wonderful being a slave of God and the Lord Jesus Christ.

For the Scattered Christians

Every letter we write is addressed to a particular person or group. The letter James wrote was addressed to "the twelve tribes of the Dispersion." The study of the history of the Jewish people is fascinating. One of its main characteristics is compulsory transplantings. This may be a permanent characteristic of this people, for we see it continuing even today, and it may continue till the consummation of time. James writes primarily to those Jews who were scattered all over the face of the earth, but he is writing to a particular portion of the scattered Jews—those who had accepted Jesus Christ as their Messiah, as their Lord and Savior. He himself was a Jewish Christian, and he is addressing Jewish Christians. His first concern was the believers among his own people. What an example this sets before us. There are many who are interested in everybody else except those of their immediate race. But our primary responsibility is to those around us, those who speak our language—those we know.

James wrote from Jerusalem where he was the presiding elder of the Christian community. Undoubtedly many Jewish Christians came to Jerusalem to visit, especially during the feasts. James had the opportunity to observe their behavior. He could see that it fell far short of the standard that their progression of faith demanded. Hence he decided to write a letter to them and what he says has its origin in actual personal observation. But should we limit the application of the practical counsel of James to this particular group of Jewish believers? Let us not forget what the Word of God says concerning the believers of all other nations: "They which are of faith... are the children of Abraham." This epistle, then, this counsel, is for you and me as well, even though we do not belong to the literal "twelve tribes which are scattered abroad" (diasporá).

The word diasporá is an intriguing one. It is made up of the preposition diá which, among other things, means "through," and the noun sporá which means "sowing." The period of time during which this epistle was written seems to have been somewhere between the martyrdom of Stephen in a.d. 35 and the apostolic conference held in Jerusalem in a.d. 52, at which James acted as chairman. As a result of the great persecution that broke out against the Christian Church at Jerusalem with Saul of Tarsus as its main instigator, the Christians were forced to leave their homes and flee to other towns. This is what is called the diasporá of the twelve tribes. It is the scattering of the persecuted Jerusalem believers. But is it merely a scattering for their safety? Remember that God permits persecution and hardship in the believer's life always to accomplish some higher purpose. And there is no higher purpose either with God or with His children than the salvation of precious souls through sowing the seed of the gospel of Jesus Christ. Diasporá means the sowing throughout the world. The Lord wanted others to have the seed of the gospel sown in their hearts. But how could that be accomplished if it were not for the diasporá? Perhaps you who read this are one of the people through whom the gospel must be sown. I trust you will be faithful in interpreting God's interventions in your life, which sometimes seem unwelcome and unpleasant, as His sowing appointments in the midst of a wicked and sinful world.

We are a scattered family now which one day will be brought together, and what a glorious day that will be.

Just as we start a letter with some kind of greeting, James does likewise in writing his fellow Christians. There is only one word in this greeting. It is the verb "to rejoice"—chaírein. The deeper meaning of the word is "to be satisfied." Remember in this connection that James is writing to persecuted believers scattered throughout the world. His first message to them is for them to rejoice in whatever state they are found, for their lives are guided, not by accident, but by providence. He knew that their greatest temptation would be to grumble and be discontented. "We have believed, and now we have been deprived of our very homes, of our very relatives and friends." That attitude must have been in the hearts of many believers then, as it is today. It costs something to be a Christian. The cost is the diasporá, the scattering abroad, but in spite of it we can rejoice. Remember that the Christian does not rejoice because of the ease of life, but in spite of its difficulties. Are you such a rejoicing Christian in the midst of the many difficulties, trials, and tribulations in this world of turmoil?

Welcome Trials

We now enter into the text of the letter which James addressed to the Christians who were scattered throughout the known world for the purpose of sowing the seed of the gospel. We shall take every word of James 1:2 in the original Greek and examine it, in order to derive from it lessons for our daily lives.

This verse does not begin as the translation I quoted indicates. It begins with the word pása which means "all," but "all" is quite inadequate to convey what is involved in the Greek word. This collective pronoun has to agree with the noun following it, which is chará, meaning "joy." When referring to a number, the word pása—"all"—means the totality of things. Christians should not divide their experiences into pleasant and unpleasant ones. All the experiences which God permits in our lives ought to be sources of great joy. How much happier we would be if we would only realize and practice this great truth of the Word of God.

When the word pása—"all"—is used of one thing only, it means "entirely, completely." An experience comes into our lives. We do not pay much attention to it. We let it pass without its making any impression upon us. That is wrong, the Holy Spirit says. Get the most out of every experience; get all the joy out of it. When you are sick in bed, there is joy to be derived from it. When you are poor, there is joy to be experienced, for in your poverty you will acquire trust and dependence on God. When you are rich and prosperous, get all the joy you can out of the privilege of helping others. Get all the joy and profit out of every experience in life, is the counsel of this wonderful verse.

Joy under all circumstances should be the main characteristic of the Christian life. But James does not say here that trial is all joy. The word translated "count it" in Greek is hēgḗsasthe, which is in the aorist, suggestive of the joy which follows a particular trial. Does that mean anything to you? Into our life comes a temptation, an affliction, an unwanted experience. As we pass through it, we can hardly find it joyful, but what joy ensues after victory is won, after the power of God in our lives is fully felt. It is like the Christian farmer who was constantly jeered at by a non-Christian because he would not work on Sunday, went to church, gave his tithes to the Lord's work, etc. At the end of the harvest season the non-Christian, noting how poor the harvest of the Christian was, said to him, "Where is your God? He has certainly failed you, hasn't He?" "Oh, no," the Christian said, "my God does not close His books at the end of our harvest season." Could the sunshine be adequately appreciated if it were not for the gloom and rain? No, the Holy Spirit says. The real joy is experienced after the trial, after the affliction, after the temptation. Since this is so, the trials of which James will speak are certainly grounds for joy.

Is it possible for the born-again Christian to experience joy in its totality here on earth? Hardly! All of us know that. But let us rejoice, because the completeness of our joy is yet to come when the Son of God is revealed from heaven. Blessed be His name.

Here we are facing the circumstances of life, difficult, harsh, and unyielding. How should the Christian meet them? On one hand, we have the external pressure and, on the other, we have the internal attitude. The word hēgḗsasthe, "count it," has to do with this internal attitude of heart and mind that causes the trials and circumstances of life to affect us adversely or beneficially. The word should rather be translated, "think forward, consider, regard." As you live in the present, consider the future, think forward to the future. Gloom now, but glory in the days to come. Trodden down of men now, but then reigning with Him forever. The future of the Christian dispels the gloom of the present. And as the Psalmist says: "Weeping may endure for a night, but joy cometh in the morning" (Ps. 30:5). The word hēgeomai, which is the present indicative of the verb used here, means "to lead the way, to go before." Isn't there a beautiful thought here? Let joy, complete joy, joy in every circumstance, lead the way, and then the circumstance will be easier to bear.

And as James thinks of others, he cannot put himself on a higher pedestal. He, too, has the same experiences. This is the very reason why he says "my brethren." Let me reiterate that what James has to say applies only to born-again Christians. His brethren were not those after his flesh, the Jews, but those after the Spirit. He was in the same boat with others who belonged to Jesus Christ. Let us never, for one minute, feel that in the boat tossed by the billows of life we are alone. Plenty of our brethren are with us. It is good to remember that if we are poor, there is someone who is poorer than we; if we are sick, there is someone who is more so. We should be like that poor family man who said at a prayer meeting, "I managed after great effort to buy some meat for my children, but somebody stole it from me. I praise the Lord, however, that though I lost the meat, I still have the appetite."

"Look forward to that great, complete joy, my brethren." And there is a special time when that expectation of joy becomes real. It is "when ye fall into diverse temptations."

In verse 14 of the same chapter we find another kind of temptation. It is temptation which originates from within. Here, however, James speaks of the temptation originating from without; it is that temptation that you have no control over; it is something that you are plunged into by virtue of your daily existence in this complicated and confused world. The word translated "fall" is also quite intriguing in the Greek. It is the word peripésēte. It is a compound word made up of the preposition perí and the verb píptō. Peri means "around, upon, on the side," and píptō means "to fall." So you see, when the translation says "fall," it does not convey all that is there. It is "to fall around, to fall upon, to fall aside, to fall into or among, or to fall into the midst of anything." Now connect that with temptation and you will see your daily life developing in front of you. The Christian is not one who purposely and knowingly falls into temptation, but who bumps into it, more or less. Don't you, as you ride the subway or the bus, as you look at television, as you stand by someone who uses profane language, as you walk the streets of your town, constantly fall upon temptation? Is temptation something you can escape? No. That is why the adverb used is hótan an adverb of time meaning "whenever" and not "if." There is an absolute certainty that all around you there is temptation and it cannot but challenge you to a fight, but victory is assured and joy follows the victory.

There is a place in the Hudson River where, as you sail along, you seem to be entirely hemmed in by hills. The boat drives on toward a rocky wall, and it seems as if it must either stop or be dashed to pieces. But just as you come within the shadow of the mountain, an opening is suddenly discovered, and the boat passes out into one of the grandest bays on the river. So it is with temptation. You are not to seek it, not to enter into it; God promises no way out in such a case. But if it meets you on your heavenward journey, you are to go straight on, though you see no way out. The way will reveal itself in due time if you only keep on, your way being the way of duty, the way of the Lord. And remember that, as in the river the beautiful bay lies just around the frowning rock, so it will often be found that your sweetest and best experience in life lies just beyond your most threatening temptation.

There is such a variety of temptations for every Christian, no matter how spiritual he is. "Diverse" temptations, says the English translation. The Greek word here is poikílois. This applies primarily to the variety of colors. Such is the nature of external temptation. It has much attractive coloring that is pleasing to the eye and wooing to the taste. Even for the Christian, it is hard to resist. The temptation of which James speaks may be black, as the death of a beloved relative or friend, an illness, financial adversity; or it may be bright red in the form of riches, of financial prosperity, of wonderful health, of social advancement. We need discernment to recognize temptation when we fall upon it as a matter of course in life. Remember it has many colors.

And, finally, we come to the word we have often used in this study, the central word of this verse, "temptation." In the Greek language it is peirasmós. The root of this word is the same as that of peíra, which means "a trial, an attempt." In modern Greek the word peíra means "experience." There is a beautiful thought here about what temptation accomplishes. As we face temptation we acquire experience, and what would any of us do without experience? Temptation is someone's attempt to cause us to sin, but for us who are being tempted it is the strengthening of our faith. Do you see now why we should rejoice when temptations assail us? How else could we establish our genuineness? In what other way could we grow? What though unsought temptation come upon us? He who dwells within us will also defeat this enemy.

And so peirasmós is also used to denote what Satan himself does as the chief instigator to cause man to sin. Temptation in actuality means "Satan." And the Word tells us that there are many varying devices of Satan in the world, wearing different colored clothes, which we shall probably encounter every day of our lives. What of it? We do not go after Satan; he comes after us. It is a joy, not to fight with him, of course, but to be victorious over him.

A young Christian who worked for a rich man was always telling his master that Satan was after him and that he had a constant battle with him, but that he always won over Satan. The master made fun of him, telling him that Satan never bothered him. How was that? The poor young fellow could not answer him. One day, however, they went hunting together. The master shot at some wild ducks. Some he killed and some he just wounded. "Run," the master said, "and catch the wounded ones first before they run away." The young Christian came back laughing. He had the answer to the big question. "You know, sir," he said, "why Satan does not tempt you? Because you are dead, just like those ducks. He goes after the live ones, ones like me." Do you have temptations, Christian? Rejoice! It is a sign you are alive.

The Benevolence of Temptations

There are two Greek words which could be translated by the English word "knowing." They are the word eidótes "to have seen perceived, apprehended—hence to know, understand"; and the word used here by James, ginṓskontes. The first would simply mean knowing, while the second word used here has in it the implication of discernment and distinguishing. It means recognizing. Isn't it true that one of the things that we, as Christians, need today in the midst of trials and tribulations is the spirit of discernment and understanding of the value of things? In each temptation (for the previous verse spoke about temptations) we should distinguish the purpose of God, for there must be a purpose in the things which God allows in our lives. We are to learn a lesson from every encounter we have with the devil.

Now what are we to distinguish? That the trial of our faith does something to us. That word "trial" again is a word in Greek that could hardly be translated by one word in English. The word is dokímion, "proof, test, probation," which actually is not the trial itself, but the instrument or means by which a man is tested and proved. James here, therefore, assumes that peirasmós, or "temptation," is this dokímion, the means of testing our faith.

This is the first time that faith is mentioned in this epistle, which has been misunderstood as the epistle of works. Before James even mentions works he mentions faith, and in all he mentions it sixteen times. He, like the Apostle Paul, believes that the basis of Christianity is nothing less and nothing more than faith in the finished work of Christ. Every time we are tempted, that faith is put to a test. The result is very important and proves the genuineness of our faith.

The word translated "worketh" is katergázetai. There is something more than "worketh" in the original Greek. It is "to work out, to achieve, to accomplish." Do not think for one moment that the temptations that come your way accomplish nothing. They leave with you, by the time you finish, an excellent Christian virtue, the virtue of patience. It is said that the more a tree is tossed about by fierce winds, the deeper its roots go. It is quite possible that Paul read this paragraph from this epistle and expressed it himself when writing to the Romans (5:3) by saying, "Tribulation worketh patience." A certain lady prayed a great deal for patience. She complained to another Christian that while she prayed for patience, all she seemed to get was trouble. "The Lord is sending you trouble in order to produce patience in you," was the reply. How many times have you prayed for patience, and the Lord sent along your way a child that was naughty, a boss who was demanding, a husband or wife who was exasperating to live with? It was all an answer to your prayer for patience. Therefore do not grumble, but accept it from the hand of God, for that is part of your training.

Now what is the nature of this virtue called patience? The simple etymology of the word is that it is composed of the preposition húpo, which means primarily "under," and the word (in its verbal form, of course) ménō, which means "to stay, to abide, to stand fast." It is the picture of being under pressure and, instead of trying to escape, of staying there, of standing fast. Am I getting theoretical, or is this an everyday experience of life for each of us? No matter where we turn today there is pressure. Are we abiding in it calmly and serenely or are we revolting? Those who have learned the art of abiding under pressure are those who are able to go through life without breaking under the strain.

Have you ever seen a blacksmith work with a piece of iron? He holds it in the fire to soften it up and make it pliable. That is exactly why God permits the testing of our faith by temptations and trials. He wants us to acquire patience, to acquire pliability. If you and I are constantly out of the fire of affliction, we become stiff and useless. God wants to reshape us according to His image, for in the fall of Adam we lost our divine shape, our divine image.

But the word hupoménō, "to be patient," also means "to remain alive, to be permanent." Back of it there is the thought of the constancy and perseverance of pressure from the outside world. But the one who has hupomonḗ or "patience" stays alive permanently under this pressure, no matter how long it lasts. I know that sometimes we desire a breathing spell, but the fortunate thing is that we are assured that we can breathe under the pressure. That is what those outside of Christ cannot do. But you and I, because we are indwelt by God the Father, God the Son, and God the Holy Spirit, can be under pressure permanently, and yet never collapse; we shall come out from under it in due time to enjoy the reward of patient waiting.

Furthermore, this Greek verb hupoménō has the secondary meaning of "expecting, waiting for somebody." If it were not for that expectation, how difficult and almost impossible it would be for the Christian to bear the pressure of the world, Satan, and the variety of temptations that assail him. The Christian life is one of constant expectancy. We wait for Him, who shall appear to take us unto Himself, at which time there will be no more need of patience.

"My dear boy," said a father, "take a word of advice from an old man who loves peace. An insult is like mud; it will brush off much better when it is dry. Wait a little, till he and you are both cool, and the thing will be easily mended. If you go now, it will be only to quarrel." That is good advice for you and for me when patience seems to be running thin.

Did you ever try to lift all the burdens of life at once? It is hard to bear yesterdays, today's, and sometimes tomorrows burdens and temptations in one day. A doctor was once asked by a patient who had met with a serious accident, "Doctor, how long shall I have to lie here?" The answer, "Only a day at a time," taught the patient a precious lesson. It is the same lesson that you and I need—the day's portion in its day. Let us be faithful for one short day, and the long years will take care of themselves.

The Work of Patience

We were told in verse three that patience is the result of the trials of life. Now we are told of the work of patience on us. She will have a perfect work on us, will make us perfect, and will make us want nothing. That certainly is a great accomplishment, and, because of the pragmatic value of patience, we ought not to shrink from trials which are the cause of patience.

An unbeliever once read the story of the crucifixion of the Lord Jesus Christ. As he pondered over it, he gave vent to the following expression: "There is a man who not only suffered, but who knew how to use His suffering." This is the aim of patience here. Let her have a perfect work, James says. What does he really mean by that?

The word translated "work" here is the Greek érgon, which indicates that endurance should be active, not passive. James wants to correct a great misapprehension about the word hupomonḗ, "patience." We have seen that this word "patience" actually means "to bear under." It gives us the picture of someone who is under a terrific load. James says, as you are bearing that terrific load, do not remain stationary; move about, exercise your energy. There should be no passive endurance in the Christian life. The Christian should be aggressive, and, in spite of the burdens of life he is carrying, he should move forward to the goal set before him.

There is an analogy between our lives and the different kinds of boats we have nowadays. There is the rowboat, the sailboat, and the steamboat. All three of them are able to carry loads. The rowboat can carry the least because its motion depends on the strength of those who row. The sailboat can carry a little more, for its motion depends on the wind. But there is a chance that the wind will toss the boat around quite a bit, and it will be difficult to reach the goal. The steamboat, however, depends neither on human strength, nor on the winds, but on the power within, which will move it to its destination in spite of the weakness of human strength and the fury of outside circumstances. This is what Christ desires of us, James says. He desires His followers to develop the capacity to carry a great load in life, without permitting that load to depress them, but rather to help them to move smoothly. I do not know whether you have ever traveled on a boat which is empty, which has no cargo. The motion is terribly rough and the seamen dread it. But when the boat is loaded, it goes along smoothly. That is the goal of trials in the Christian journey. They help us to get settled on the sea, furious though it may be, and move smoothly on to our destination.

The goal is important in all this. The word translated "perfect" here is the Greek téleion. This word comes from the same root as télos, whose primary meaning is "fulfillment, goal, end." What, then, is perfection? It is reaching the end, it is bringing something to a successful completion. If people would only understand the meaning of this word, there would not be so much confusion about the so-called perfectionist idea of the Christian life. Since the word "perfect" and the word "goal" (téleios and télos) are so closely related, we must come to the conclusion that in the New Testament the word "perfect" is sometimes applied to the ultimate holiness and blessedness of the saints in heaven. Patience is that Christian virtue, says James, which will enable us to bear all the trials of life and make profitable use of them, till that great day of reaching our heavenly goal. To reach it there is perfection accomplished. And we shall surely do it because of the indwelling Holy Spirit.

But always remember that the Bible is not only a prophetic book. The Christian religion is not one based only on the future. It is the past that makes the present possible and the future which brightens the present. Without the cross of Jesus Christ and His resurrection in the past there could be no present actual and appropriated redemption of man, and without this present relationship with Jesus Christ there could be no future eternal coexistence with Him. Christians should never make the mistake of thinking that the goal is everything. There is enjoyment to be had on the way. There is some kind of perfection to be had down here. That is why the word "perfect" is repeated. It is used first in relation to the work of patience, but it is used also in relation to the individual to whom James is writing. "That ye may be perfect and entire."

This verse concerns our present life in the midst of adverse circumstances. To be perfect and entire is the wish of James, and the wish of God Himself for His people. But how can we be perfect? Is perfection really possible? Well, this depends again on what we mean by these terms used in relation to the individual. We are reminded of the words of the Master: "Be ye therefore perfect, even as your Father which is in heaven is perfect" (Matt. 5:48). I want to make it clear that this word "perfect" is absolute when used in relation to God or Jesus Christ and is only relative when used in relation to man. In its relative sense it refers to maturity set over against the babyhood in Christ of which the Apostle Paul speaks quite often (1 Cor. 2:6; 14:20; Eph. 4:13, 14; etc.). This concerns our present behavior. We must become spiritual adults, and one important means to that end is the trials and tribulations of life patiently used. Oh, how we need mature Christians today! Our churches are full of babies. That is why we have so much clamoring and fighting. How would it feel to have children who never grow up? It would bring great sadness to your heart. Just imagine how the Lord feels with so many babies in His family. He requires maturity of character and understanding, and one school where we can acquire this is the school of hard knocks. A Christian who has had no hardships in his life is lacking in spiritual maturity. The next word used is also quite interesting and instructive. It is holóklēroi. Holóklēros is a compound word composed of the word hólos, which means "whole, complete, all its parts," and the word klḗros, meaning "lot," that which is "assigned or allotted." It is the same root from which the noun klēronomía or "inheritance" comes. The thought here is beautiful. Try to catch it and you will be blessed by it. It is the desire of God that we should be "entire." What is this, anyway? You and I, when we believed on the finished work of Christ, received a great "inheritance incorruptible, and undefiled, and that fadeth not away" (1 Pet. 1:4). Holóklēros, therefore, means that which retains all that was allotted to us at the first when we believed, and to which nothing necessary for its completeness is wanting. Let all the trials come, they will in no way take away anything from us. Our completeness in Christ will be preserved, no matter what happens. Though poverty may assail us from without, the riches of the soul which Jesus Christ gave us shall remain intact.

Then we find this word holóklēros employed also to express that integrity of body in which there is nothing redundant, nothing deficient. In the next step of its history the word was transferred from bodily to mental and moral entireness. Christ is not satisfied with less than our full-rounded personality. He wants us to be mature in our bodies, in our minds, and in our hearts.

Who of us can deny that the Christian life is a race? In the acquisition of perfection we have many competitors. There are others running alongside us. James is afraid lest some of the burdens of life shall cause us to lose speed in the race. This is why he adds the last phrase of our verse, "wanting nothing." The strict meaning of the original Greek here is "being left behind by none." In the Christian life there should always be the desire to be the first among many in the demonstration of Christian virtues, and especially the virtue of patience and its resultant ministry. Of course, the other meaning of the word, "wanting nothing," is that it is an explanation of the word "entire." Since through all our trials and tribulations we shall be able to come out intact and unaffected, we shall lack nothing from our original possessions in Christ. Oh, how wonderfully complete we are in Jesus Christ! There is absolutely nothing that can rob us of His inheritance.