TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers James 1:2–12. His three-level outline is real structure in the source text, so it is rendered as structure.
We now come to consider the matter of this epistle. In this paragraph we have the following things to be observed: -
I.The suffering state of Christians in this world is represented, and that in a very instructive manner, if we attend to what is plainly and necessarily implied, together with what is fully expressed.
1.It is implied that troubles and afflictions may be the lot of the best Christians, even of those who have the most reason to think and hope well of themselves. Such as have a title to the greatest joy may yet endure very grievous afflictions. As good people are liable to be scattered, they must not think it strange if they meet with troubles.
2.These outward afflictions and troubles are temptations to them. The devil endeavours by sufferings and crosses to draw men to sin and to deter them from duty, or unfit them for it; but, as our afflictions are in God's hand, they are intended for the trial and improvement of our graces. The gold is put into the furnace, that it may be purified.
3.These temptations may be numerous and various: Divers temptations, as the apostle speaks. Our trials may be of many and different kinds, and therefore we have need to put on the whole armour of God. We must be armed on every side, because temptations lie on all sides.
4.The trials of a good man are such as he does not create to himself, nor sinfully pull upon himself; but they are such as he is said to fall into. And for this reason they are the better borne by him.
II.The graces and duties of a state of trial and affliction are here pointed out to us.
Could we attend to these things, and grow in them as we should do, how good would it be for us to be afflicted!
1.One Christian grace to be exercised is joy: Count it all joy, Jam 1:2. We must not sink into a sad and disconsolate frame of mind, which would make us faint under our trials; but must endeavour to keep our spirits dilated and enlarged, the better to take in a true sense of our case, and with greater advantage to set ourselves to make the best of it. Philosophy may instruct men to be calm under their troubles; but Christianity teaches them to be joyful, because such exercises proceed from love and not fury in God. In them we are conformable to Christ our head, and they become marks of our adoption. By suffering in the ways of righteousness, we are serving the interests of our Lord's kingdom among men, and edifying the body of Christ; and our trials will brighten our graces now and our crown at last. Therefore there is reason to count it all joy when trials and difficulties become our lot in the way of our duty. And this is not purely a New Testament paradox, but even in Job's time it was said, Behold, happy is the man whom God correcteth. There is the more reason for joy in afflictions if we consider the other graces that are promoted by them.
2.Faith is a grace that one expression supposes and another expressly requires: Knowing this, that the trial of your faith, Jam 1:3; and then in Jam 1:6, Let him ask in faith. There must be a sound believing of the great truths of Christianity, and a resolute cleaving to them, in times of trial. That faith which is spoken of here as tried by afflictions consists in a belief of the power, and word, and promise of God, and in fidelity and constancy to the Lord Jesus.
3.There must be patience: The trial of faith worketh patience. The trying of one grace produces another; and the more the suffering graces of a Christian are exercised the stronger they grow. Tribulation worketh patience, Rom 5:3. Now, to exercise Christian patience aright, we must,
(1.)Let it work. It is not a stupid, but an active thing. Stoical apathy and Christian patience are very different: by the one men become, in some measure, insensible of their afflictions; but by the other they become triumphant in and over them. Let us take care, in times of trial, that patience and not passion, be set at work in us; whatever is said or done, let patience have the saying and doing of it: let us not allow the indulging of our passions to hinder the operation and noble effects of patience; let us give it leave to work, and it will work wonders in a time of trouble.
(2.)We must let it have its perfect work. Do nothing to limit it nor to weaken it; but let it have its full scope: if one affliction come upon the heels of another, and a train of them are drawn upon us, yet let patience go on till its work is perfected. When we bear all that God appoints, and as long as he appoints, and with a humble obedient eye to him, and when we not only bear troubles, but rejoice in them, then patience hath its perfect work.
(3.)When the work of patience is complete, then the Christian is entire, and nothing will be wanting: it will furnish us with all that is necessary for our Christian race and warfare, and will enable us to persevere to the end, and then its work will be ended, and crowned with glory. After we have abounded in other graces, we have need of patience, Heb 10:36. But let patience have its perfect work, and we shall be perfect and entire, wanting nothing.
4.Prayer is a duty recommended also to suffering Christians; and here the apostle shows,
(1.)What we ought more especially to pray for - wisdom: If any lack wisdom, let him ask of God. We should not pray so much for the removal of an affliction as for wisdom to make a right use of it. And who is there that does not want wisdom under any great trials or exercises to guide him in his judging of things, in the government of his own spirit and temper, and in the management of his affairs? To be wise in trying times is a special gift of God, and to him we must seek for it.
(2.)In what way this is to be obtained - upon our petitioning or asking for it. Let the foolish become beggars at the throne of grace, and they are in a fair way to be wise. It is not said, "Let such ask of man," no, not of any man, but, "Let him ask of God," who made him, and gave him his understanding and reasonable powers at first, of him in whom are all the treasures of wisdom and knowledge. Let us confess our want of wisdom to God and daily ask it of him.
(3.)We have the greatest encouragement to do this: he giveth to all men liberally, and upbraideth not. Yea, it is expressly promised that it shall be given, Jam 1:5. Here is something in answer to every discouraging turn of the mind, when we go to God, under a sense of our own weakness and folly, to ask for wisdom. He to whom we are sent, we are sure, has it to give: and he is of a giving disposition, inclined to bestow this upon those who ask. Nor is there any fear of his favours being limited to some in this case, so as to exclude others, or any humble petitioning soul; for he gives to all men. If you should say you want a great deal of wisdom, a small portion will not serve your turn, the apostle affirms, he gives liberally; and lest you should be afraid of going to him unseasonably, or being put to shame for your folly, it is added, he upbraideth not. Ask when you will, and as often as you will, you will meet with no upbraidings. And if, after all, any should say, "This may be the case with some, but I fear I shall not succeed so well in my seeking for wisdom as some others may," let such consider how particular and express the promise is: It shall be given him. Justly then must fools perish in their foolishness, if wisdom may be had for asking, and they will not pray to God for it. But,
(4.)There is one thing necessary to be observed in our asking, namely, that we do it with a believing, steady mind: Let him ask in faith, nothing wavering, Jam 1:6. The promise above is very sure, taking this proviso along with us; wisdom shall be given to those who ask it of God, provided they believe that God is able to make the simple wise, and is faithful to make good his word to those who apply to him. This was the condition Christ insisted on, in treating with those who came to him for healing: Believest thou that I am able to do this? There must be no wavering, no staggering at the promise of God through unbelief, or through a sense of any disadvantages that lie on our own part. Here therefore we see,
5.That oneness, and sincerity of intention, and a steadiness of mind, constitute another duty required under affliction: He that wavereth is like a wave of the sea, driven with the wind, and tossed. To be sometimes lifted up by faith, and then thrown down again by distrust - to mount sometimes towards the heavens, with an intention to secure glory, and honour, and immortality, and then to sink again in seeking the ease of the body, or the enjoyments of this world - this is very fitly and elegantly compared to a wave of the sea, that rises and falls, swells and sinks, just as the wind tosses it higher or lower, that way or this. A mind that has but one single and prevailing regard to its spiritual and eternal interest, and that keeps steady in its purposes for God, will grow wise by afflictions, will continue fervent in its devotions, and will be superior to all trials and oppositions. Now, for the cure of a wavering spirit and a weak faith, the apostle shows the ill effects of these,
(1.)In that the success of prayer is spoiled hereby: Let not that man think that he shall receive any thing of the Lord, Jam 1:7. Such a distrustful, shifting, unsettled person is not likely to value a favour from God as he should do, and therefore cannot expect to receive it. In asking for divine and heavenly wisdom we are never likely to prevail if we have not a heart to prize it above rubies, and the greatest things in this world.
(2.)A wavering faith and spirit has a bad influence upon our conversations. A double-minded man is unstable in all his ways, Jam 1:8. When our faith and spirits rise and fall with second causes, there will be great unsteadiness in all our conversation and actions. This may sometimes expose men to contempt in the world; but it is certain that such ways cannot please God nor procure any good for us in the end. While we have but one God to trust to, we have but one God to be governed by, and this should keep us even and steady. He that is unstable as water shall not excel. Hereupon,
III.The holy humble temper of a Christian, both in advancement and debasement, is described:
and both poor and rich are directed on what grounds to build their joy and comfort, Jam 1:9-11. Here we may observe,
1.Those of low degree are to be looked upon as brethren: Let the brother of low degree, etc. Poverty does not destroy the relation among Christians.
2.Good Christians may be rich in the world, Jam 1:10. Grace and wealth are not wholly inconsistent. Abraham, the father of the faithful, was rich in silver and gold.
3.Both these are allowed to rejoice. No condition of lie puts us out of a capacity of rejoicing in God. If we do not rejoice in him always, it is our own fault. Those of low degree may rejoice, if they are exalted to be rich in faith and heirs of the kingdom of God (as Dr. Whitby explains this place); and the rich may rejoice in humbling providences, as they produce a lowly and humble disposition of mind, which is highly valuable in the sight of God. Where any are made poor for righteousness' sake, their very poverty is their exaltation. It is an honour to be dishonoured for the sake of Christ. To you it is given to suffer, Phi 1:29. All who are brought low, and made lowly by grace, may rejoice in the prospect of their exaltation at the last in heaven.
4.Observe what reason rich people have, notwithstanding their riches, to be humble and low in their own eyes, because both they and their riches are passing away: As the flower of the grass he shall pass away. He, and his wealth with him, Jam 1:11. For the sun has no sooner risen with a burning heat than it withereth the grass. Note hence, Worldly wealth is a withering thing. Riches are too uncertain (says Mr. Baxter on this place), too inconsiderable things to make any great or just alteration in our minds. As a flower fades before the heat of the scorching sun, so shall the rich man fade away in his ways. His projects, counsels, and managements for this world, are called his ways; in these he shall fade away. For this reason let him that is rich rejoice, not so much in the providence of God, that makes him rich, as in the grace of God, that makes and keeps him humble; and in those trials and exercises that teach him to seek his felicity in and from God, and not from these perishing enjoyments.
IV.A blessing is pronounced on those who endure their exercises and trials, as here directed: Blessed is the man that endureth temptation, Jam 1:12. Observe,
1.It is not the man who suffers only that is blessed, but he who endures, who with patience and constancy goes through all difficulties in the way of his duty.
2.Afflictions cannot make us miserable, if it be not our own fault. A blessing may arise from them, and we may be blessed in them. They are so far from taking away a good man's felicity that they really increase it.
3.Sufferings and temptations are the way to eternal blessedness: When he is tried, he shall receive the crown of life, dokimos genomenos - when he is approved, when his graces are found to be true and of the highest worth (so metals are tried as to their excellency by the fire), and when his integrity is manifested, and all is approved of the great Judge. Note hence, To be approved of God is the great aim of a Christian in all his trials; and it will be his blessedness at last, when he shall receive the crown of life. The tried Christian shall be a crowned one: and the crown he shall wear will be a crown of life. It will be life and bliss to him, and will last for ever. We only bear the cross for a while, but we shall wear the crown to eternity.
4.This blessedness, involved in a crown of life, is a promised thing to the righteous sufferer. It is therefore what we may most surely depend upon: for, when heaven and earth shall pass away, this word of God shall not fail of being fulfilled. But withal let us take notice that our future reward comes, not as a debt, but by a gracious promise.
5.Our enduring temptations must be from a principle of love to God and to our Lord Jesus Christ, otherwise we are not interested in this promise: The Lord hath promised to those that love him. Paul supposes that a man may for some point of religion even give his body to be burnt, and yet not be pleasing to God, nor regarded by him, because of his want of charity, or a prevailing sincere love to God and man, Co1 13:3.
6.The crown of life is promised not only to great and eminent saints, but to all those who have the love of God reigning in their hearts. Every soul that truly loves God shall have its trials in this world fully recompensed in that world above where love is made perfect.
Historical interpretation
Five Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Perfection is the love of God, which is that very same “perfect love which casts out fear,” that is, the fear of being tempted. Perfection is also patience, which is the guardian of the soul as Scripture says: “By your patience you will gain your souls.”
[Syncletica] also said, ‘When the devil does not use the goad of poverty to tempt us, he uses wealth for the same purpose. When he cannot win by scorn and mockery, he tries praise and flattery. If he cannot win by giving health, he tries illness. If he cannot win by comfort, he tries to ruin the soul by vexations that lead us to act against our monastic vows. He inflicts severe sicknesses on people whom he wants to tempt and so makes them weak, and thereby shakes the love they feel towards God. But although the body is shattered and running a high temperature and thirsting unbearably, yet you, who endure all this, are a sinner; you should therefore remember the punishments of the next world, the everlasting fire, the torments of judgement. Then you will not fail in the sufferings of this present time, indeed you should rejoice because God has visited you. Keep saying the famous text: “The Lord hath chastened and corrected me: but he hath not given me over unto death” (Ps. 118:18). Iron is cleaned of rust by fire. If you are righteous and suffer, you grow to a higher sanctity. Gold is tested by fire. When a messenger from Satan is given to you to be a thorn in your flesh, lift up your heart, for you have received a gift like that of St Paul. If you suffer from fever and cold, remember the text of Scripture, “We went through fire and water,” and “thou broughtest us out into a place of rest” (Ps. 66:12). If you have overcome suffering, you may expect rest, provided you are following what is good. Cry aloud the prophet’s words, “I am poor and destitute and in misery” (Ps. 66:29). Threefold suffering like this shall make you perfect. He said also, “Thou hast set me at liberty when I was in trouble” (Ps. 4:1). So let this kind of self-discipline test our souls, for our enemy is always in sight.’
Syncletica also said, ‘If you are troubled by illness, do not be miserable, even if you are so ill that you cannot stand to pray or use your voice to say psalms. We need these tribulations to destroy the desires of our body; they serve the same purpose as fasting and austerity. If your senses are dulled by illness, you do not need to fast. In the same way that a powerful medicine cures an illness, so illness itself is a medicine to cure passion. A great deal is gained spiritually by bearing illness quietly and giving thanks to God. If we go blind, let us not be upset. We have lost one means to excellence, yet we can contemplate the glory of God with the inward eyes of the soul. If we go deaf let us remember that we shall no longer hear a lot of silly talk. If suffering has weakened the strength of your hands, you still have inner strength against the enemy’s attacks. If the whole body is afflicted by disease, your spiritual health is still increasing.’
Syncletica said, ‘All must endure great travail and conflict when they are first converted to the Lord but later they have unspeakable joy. They are like people trying to light a fire, the smoke gets in their eyes, their eyes begin to water, but they succeed in what they want. It is written, “Our God is a consuming fire” (Heb. 12:29), and so we must kindle divine fire with tears and trouble.’
Why do trials produce patience? It is because patience brings those who experience it to perfection.
Knowing that the testing of your faith produces patience; but let patience have its perfect work, that your work may be perfect and complete, lacking nothing.
Testing, James says, that which is searched, that which is received, that which is pure: as it is written: “tried in the fire, purified in the earth." (Ps. 11:7) But how does testing produce patience? Because that faith is proven to be pure, which is perfected through patience and endurance of the conditions inflicted. For it is the work of a truly faithful person to receive such desires with patience and thanksgiving: just as Job behaved, who gave thanks in all things (Job 1:1).
"that your work may be perfect." James did not definitively say patience, that it has a perfect work, but imperatively, let [patience] have. For he does not preach that virtue which preceded it, but that which comes next, and he has determined how it should be done.
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Summary
James 1:4 is a profound exhortation on the transformative power of steadfast endurance in the face of trials. It reveals that allowing "patience" (active perseverance) to complete its intended work in a believer is the divine pathway to spiritual maturity, leading to a state of completeness and wholeness where nothing essential for one's walk with God is lacking. This verse underscores God's purposeful design in permitting difficulties to refine and perfect the character of His children.
Context
Literary Context
James 1:4 serves as the logical and theological culmination of the preceding verses, forming a cohesive unit with James 1:2-3. In James 1:2, believers are commanded to "count it all joy" when encountering various trials. James 1:3 then provides the rationale: "knowing that the trying of your faith worketh patience." Verse 4, therefore, explains the ultimate purpose and desired outcome of this process, urging believers not merely to endure, but to allow that endurance to fully accomplish its character-shaping work, leading to a state of spiritual completeness. It moves from the reception of trials, through the process of endurance, to the result of maturity.
Historical & Cultural Context
James, writing primarily to Jewish Christians dispersed throughout the Roman Empire (the Diaspora), addressed a community familiar with hardship, persecution, and social pressures. These early believers faced various forms of suffering, both internal (temptations, divisions) and external (persecution, economic distress). In such a context, the call for "patience" (endurance) was not abstract but deeply practical and necessary for survival and spiritual integrity. The concept of "perfection" (Greek teleios) in the ancient world often referred to something or someone brought to its intended end or purpose, fully equipped for its function, rather than absolute moral flawlessness. This would resonate with the idea of a believer being fully prepared for God's will despite challenging circumstances.
Key Themes
This verse contributes significantly to several overarching themes within the Epistle of James and the broader New Testament. It highlights The Purposeful Nature of Trials, asserting that difficulties are not random or punitive, but divinely ordained tools for spiritual formation. It emphasizes The Active Virtue of Endurance, presenting patience not as passive resignation but as an energetic, steadfast perseverance that actively works to shape character. Finally, it points to Spiritual Maturity and Completeness as the ultimate goal of this refining process. This theme is echoed throughout Scripture, where God's desire is to conform believers to the image of Christ, as seen in passages discussing the fruit of the Spirit or the process of sanctification (e.g., Romans 5:3-5). The idea of "wanting nothing" speaks to a profound spiritual sufficiency achieved through God's work in and through trials.
Exposition and Analysis
Key Word Analysis
This word signifies cheerful (or hopeful) endurance, constancy, and patient continuance. It is not merely passive waiting but an active, steadfast perseverance under pressure or adversity. It describes the ability to remain firm and constant, not giving up, even when circumstances are difficult or prolonged.
This term means complete in various applications of labor, growth, mental and moral character. It implies reaching a full age or maturity, being brought to a destined end, or being fully equipped for a specific purpose. It does not denote sinless perfection but rather a state of spiritual completeness or maturity.
This word means complete in every part, perfectly sound, or whole. It describes a state of wholeness, where nothing is missing or defective. When combined with "perfect," it paints a picture of a believer who is fully developed, well-rounded, and spiritually complete.
Verse Breakdown
"But let patience have her perfect work,"
The conjunction "But" (G1161, dé) indicates a transition or continuation, building on the previous thought. This clause is an imperative, a command to allow or permit patience to fully accomplish its intended purpose. "Patience" (endurance) is personified, given agency to perform a "perfect work." This "work" (G2041, érgon) refers to the process of character formation and spiritual development that occurs through steadfast endurance in trials. It implies that this process, if allowed to run its full course, will achieve its complete and mature outcome.
"that ye may be perfect and entire,"
This is a purpose clause, introduced by "that" (G2443, hína), explaining why patience must be allowed to complete its work. The goal is for believers to "be" (G5600, ō) "perfect" (G5046, téleios) and "entire" (G3648, holóklēros). As analyzed above, "perfect" means mature, complete, or brought to its intended end, while "entire" signifies wholeness, lacking no essential part. Together, these terms describe a state of spiritual maturity, completeness, and soundness in character.
"wanting nothing."
This final phrase clarifies the result of being "perfect and entire." "Wanting" (G3007, leípō) means to lack or be destitute, and "nothing" (G3367, mēdeís) emphasizes the absolute nature of this completeness. It signifies a state of spiritual sufficiency, where the believer is fully equipped and lacks nothing that is truly necessary for their spiritual journey and for fulfilling God's purposes in their life. This is not a material lack, but a spiritual and characterological one.
Literary Devices
James 1:4 employs several literary devices to convey its profound message. Personification is evident in the phrase "let patience have her perfect work," where the abstract quality of patience is given human agency, as if it can actively perform a task. This highlights the dynamic and transformative nature of endurance. There is an implied Metaphor of a refining process, where trials act as a crucible, and patience is the active agent that allows the purification and shaping of character to occur, leading to a "perfect" and "entire" product, much like a craftsman perfects his work. The entire verse functions as a Teleological Statement, focusing on the ultimate purpose or end goal of enduring trials. The phrase "that ye may be..." clearly indicates the divine intention behind the process, directing the reader's focus from the present difficulty to the future spiritual maturity.
Theological and Thematic Connections
James 1:4 stands as a cornerstone for understanding the biblical perspective on suffering and spiritual formation. It teaches that trials, far from being arbitrary misfortunes, are divinely appointed instruments for the believer's growth into Christlikeness. This process of enduring trials, allowing patience to cultivate a mature character, aligns with the broader biblical narrative of God's redemptive work, which often involves refinement through adversity. The theological implication is that God is sovereign over all circumstances, including our suffering, and He uses them for our ultimate good and His glory, shaping us into vessels fit for His purposes. This verse encourages a radical shift in perspective, moving from a desire to escape hardship to an embrace of the sanctifying work God accomplishes within it.
Reflection and Application
James 1:4 calls us to a profound reorientation of our perspective on life's difficulties. Instead of viewing trials as interruptions or punishments, we are invited to see them as divinely orchestrated opportunities for spiritual growth and character development. To "let patience have her perfect work" means actively submitting to God's refining process, even when it is painful or prolonged. It requires us to resist the urge to escape prematurely, to complain, or to become bitter, and instead to trust that God is at work, cultivating within us a deeper resilience, a more profound faith, and a more complete spiritual identity. This verse encourages us to embrace the crucible of endurance, knowing that the outcome is a mature, well-rounded, and spiritually sufficient character, lacking nothing essential for our walk with God and our service to Him. It's an invitation to lean into the discomfort, trusting the divine sculptor's hand.
Questions for Reflection
FAQ
Does "perfect" in James 1:4 mean that believers can achieve sinless perfection in this life?
No, the term "perfect" (Greek, téleios) in James 1:4 does not refer to absolute moral flawlessness or sinless perfection in this earthly life. Rather, it signifies spiritual maturity, completeness, or being brought to a destined end. It describes a state of being fully developed, equipped, and fit for God's purposes, much like a fruit that has ripened or a student who has completed their training. The goal is to be "entire" or "whole" (Greek, holóklēros), meaning complete in every part, lacking nothing essential for one's spiritual journey. This understanding aligns with other New Testament passages that speak of believers growing into the fullness of Christ, not achieving a state where they no longer sin (e.g., Ephesians 4:13 or Colossians 1:28). The process described in James 1:4 is about character formation and spiritual robustness, not the eradication of all sinful tendencies until glorification.
Christ-Centered Fulfillment
James 1:4 finds its ultimate fulfillment and deepest meaning in Jesus Christ. He is the supreme example of perfect patience and endurance, who, "for the joy that was set before him endured the cross, despising the shame" (Hebrews 12:2). His perfect work of obedience, culminating in His sacrificial death and resurrection, is the means by which believers are made "perfect and entire, wanting nothing" in God's sight. We are not made complete by our own endurance, but by being "complete in Him, who is the head of all principality and power" (Colossians 2:10). Through His one offering, Christ has "perfected forever those who are being sanctified" (Hebrews 10:14). Our own journey of patience and maturity, described in James 1:4, is a participation in Christ's sufferings and a reflection of His character, empowered by the Holy Spirit who produces the fruit of "patience" (longsuffering) within us (Galatians 5:22-23). Thus, the call to let patience have its perfect work is ultimately a call to be conformed to the image of the perfectly patient and complete Son of God.