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James 1:1 - 4

The letter of James is unique in that it addresses many practical topics. We can see even from the greeting section, where James identified himself as a servant of God and of the Lord Jesus Christ. James was the brother of Jesus, but here he identified himself as the servant of Jesus. Rather than using his familial relationship to claim a high position, he instead positioned himself as a servant. However, the title “servant of God” is actually a high title. In the Old Testament, figures like Moses and David were called servants of God. Similarly, Paul and Peter are also called servants of God in the New Testament. So as one commentary notes, this title carries great honor.

In this world, many compete to become leaders and avoid being subordinate to others. We idolize the great entrepreneurs and we dream to become like them. But Jesus Christ said the one who is greater is the one who serves. This is completely opposite to what the world is after. Which narrative do we follow? Can we, together with James, say that to be able to serve God, as well as the others, is a great honor? Are we proud of the life of Jesus? Or are we ashamed because we think that Jesus led a miserable life that serves others only instead of being served? When the Kingdom of God arrives, there’s always this reversal. The world we live in is not in a vacuum. There are worldly empires in it. Are we being driven by the story of God’s Kingdom or by the story of the worldly empires? If we are drawn by the Kingdom of God, we will certainly be drawn to a life that serves. Otherwise, we may need to ask ourselves whether we actually understand what the Kingdom of God is. Could it be that we do not yet see the Kingdom of God? In the Gospel of John we read that those who do not see the Kingdom of God are those who need to be born again.

We are certainly not immune to the allure of the worldly empires. We are sometimes drawn by them even as believers. That’s why here James talked about trials and temptations. (Luther uses the word Anfechtung.) James said in verse 2, “Count it all joy … when you meet trials of various kinds.” If in our life we feel this tension, being drawn back and forth by the Kingdom of God and the worldly empires, then we can count ourselves blessed. But if instead, we don’t feel any of such tension or struggle, that we think our lives are peaceful, we may be unaware that we are actually in a spiritual war.

When can we experience such a peaceful state where there is no spiritual war anymore? It is when we are already in heaven. But there is also another possibility, that is when we are already lost. A nation that has lost a war may experience peace because there is no more war to fight. It would be very dangerous to think of this picture of peace as how a peaceful Christian life should be. Why do the servants of God, and even Jesus Christ himself, never seem to be finished with the spiritual war throughout their lives on earth? Isn’t it strange that they were always in spiritual war yet we say we have peace? Does it make sense to think we are better than them, that we always win and thus have peace? Or perhaps we always lose or avoid the war, and thus we have peace because even Satan doesn’t find it necessary to fight us?

Those who were addressed by James met trials of various kinds. Who were they? It is written here, “To the twelve tribes in the Dispersion.” We can interpret this literally, referring

to the Jewish people who are dispersed since the exile. However, some commentators interpret this in a spiritual sense. The congregation addressed by James is in dispersion (or in Luther translation hin und her) because they are pilgrims in this world. Their true home is in heaven. They are only in this world temporarily, unable to settle. Yet they are referred to as the twelve tribes, meaning they represent the complete people of God.

To these people who were not only in dispersion but also met trials of various kinds, James said, “Count it all joy.” Why is that? We find the reason in verse 3: “for you know that the testing of your faith produces steadfastness.” In some German translations, the word used is Geduld, meaning patience or long-suffering. The word “patience” or “long-suffering” is commonly used to translate the Greek word makrothymia. There is another Greek word hypomone which is usually translated as “steadfastness” or “endurance”, which can be interpreted in a sense that Christians can bear up under their trials. There are some subtle nuances between these terms and it may be better to understand the one used in this verse to mean steadfastness or endurance under trials.

Steadfastness conveys the meaning of not giving up easily. Not being quick to say, “let’s not be friends with this person anymore”, “let’s not go to this church anymore”, “let’s not follow this religion or this God anymore”, and so on. If we know God and we know that he has steadfast love as one of his attributes, we should be transformed to reflect that same steadfastness. Sometimes, even the world understands the principle of steadfastness better than Christians. A common trait among those who are considered successful in this world is steadfastness. They are successful because they remain steadfast amidst challenges. Someone may have great talent, but without steadfastness, success is unlikely. Steadfastness is produced by God in us through trials of various kinds. How else can it be formed in us without challenges? God wants us to become like him. To do that, this experience of meeting trials of various kinds is necessary. Isn’t it ironic if the world understands this better than Christians? The trials themselves, of course, are not something beautiful, but God uses these to produce steadfastness within us.

James said in verse 4: “And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.” Every time we attend a retreat or seminar, we feel on fire. But how long can we sustain this fire? Is it realistic to expect such events to happen every week? What is missing or incomplete here? It is this steadfastness. Thus this gift of perseverance is very important. There are times in our lives when we grow cold. It is unrealistic to expect our lives to always be on fire. When our fire dims, what we need is steadfastness to keep even the small fire alive. When we attend Sunday worship, we may feel moved and have a desire to serve God. But do we still have that zeal after a week of facing trials? We might get discouraged and doubt whether the Gospel is livable. Yet, if we are true Christians, God will pursue us until steadfastness is produced in us, making us “perfect and complete” as James described.

Lastly, we need to differentiate Christian steadfastness from worldly steadfastness. There are many examples of steadfastness in this world: steadfastness to pursue money, to play games, and so on. The world also has its own form of steadfastness. However, the steadfastness referred to here is, of course, the steadfastness of Christ. The steadfastness to do the work of his Father. The steadfastness to love others. As well as, in the context of the pericope for the 22nd Sunday after Trinity, the steadfastness to forgive others. This is

indeed the Christian steadfastness. Sometimes, we can be steadfast in pursuits that have nothing to do with the Kingdom of God. But the steadfastness to do the work of God is a gift from God, not from ourselves. May God be pleased to grant this to us, so that we may keep the fire kindled by God within us from burning out. May God bless us all. (T.F.L.)