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(2) Count it all joy when ye fall into divers temptations.--Better, Account it all joy whenever ye fall into divers temptations--i.e., trials; but even with this more exact rendering of the text, how can we, poor frail creatures of earth, it may well be asked, feel any joy under such? Do we not pray in our Saviour's words, 'Lead us not into temptation'? (See Matthew 6:13, and Note there.) Yet a little consideration will open out the teaching of Holy Scripture very plainly. The Apostle here is following the same line of thought as that expressed in Hebrews 5:14. By use (or habit, more properly) our senses may be exercised to the discernment of good and evil. The grace of God given to the soul is capable of growth and enlargement, like the powers of body and mind. If either be unemployed, weakness must supervene, and eventually decay and death. And just as the veteran who has proved his armour well, and learned to face habitual danger as a duty, is more trustworthy than a raw recruit, however large of limb and stout of heart, so with the Christian soldier. He must learn to 'endure hardness' (2Timothy 2:3), and bear meekly and even gladly all the trials which are to strengthen him for the holy war. Innocence is a grace indeed, and yet there is a higher stage of the same virtue, viz., the purity which has been won by long and often bitter conflict with the thousand suggestions of evil from without, stirring up the natural impurity within. Temptation is not sin. 'You cannot,' says the old German divine, 'prevent the birds flying over your head, but you can from making nests in your hair;' and the soul victorious over some such trying onset is by that very triumph stronger and better able to undergo the next assault, The act of virtue has, in truth, helped to build up the habit, from which, when it is perfected, a happy life cannot fail to spring. The interpretation of our Lord's prayer is rather the cry for help to God our Father in the trial, than for actual escape from it: Lead us not, i.e., where we in our free will may choose the wrong and perish. And there is a strangely sweet joy to be snatched from the most grievous temptation in the remembrance that 'God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it' (1Corinthians 10:13).
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Verses 2-18. - THE SUBJECT OF TEMPTATION. This section may be subdivided as follows: -(1) The value of temptation (vers. 2-4).
(2) Digression suggested by the thought 'of perfection (vers. 5-11).
(3) Return to the subject of temptation (vers. 12-18). Verses 2-4.- The value of temptation. Considered as an opportunity
Complete Heart 1 2 Esv
, it is a cause for joy. Verse 2. - My brethren. A favorite expression with St. James, occurring no less than fifteen times in the compass of this short Epistle. Count it all joy, etc.; cf. 1 Peter 1:6, 'Wherein ye greatly rejoice, though now for a little while, if need be, ye have been put to grief in manifold temptations, that the proof of your faith (τὸδοκίμιον ὑμῶν τῆς πίστεως)... might be found unto praise,' etc. The coincidence is too close to be accidental, although the shade of meaning given to δοκίμιον
is slightly different, if indeed it has any right in the text in St. Peter (see Herr, vol. it. p. 102). Here it has its proper force, and signifies that by which the faith is tried, i.e. the instrument of trial rather than the process of trial. Thus the passage in ver. 3 becomes parallel to Romans 5:3, 'tribulation worketh patience.' With regard to the sentiments of ver. 2, 'Count it all joy,' etc., contrast Matthew 6:13. Experience, however, shows that the two are compatible. It is quite possible to shrink beforehand from temptation, and pray with intense earnestness, 'Lead us not into temptation,' and yet, when the temptation comes, to meet it joyfully, Περίπέσητε. The use of this word implies that the temptations of which St. James is thinking are external (see Luke 10:30, where the same word is used of the man who fell among thieves). 1 Thessalonians 2:14 and Hebrews 10:32, 33 will show the trials to which believing Jews were subject. But the epithet 'manifold' would indicate that we should not confine the word here to trials such as those. Parallel Commentaries ...
Complete Heart 1 2 Esv
Consider [it]ἡγήσασθε(hēgēsasthe)
Verb - Aorist Imperative Middle - 2nd Person Plural
Strong's Greek 2233: (a) To lead, (b) To think, be of opinion, suppose, consider.
pure
Πᾶσαν(Pasan)
Adjective - Accusative Feminine Singular
Strong's Greek 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.
joy,
χαρὰν(charan)
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Noun - Accusative Feminine SingularStrong's Greek 5479: Joy, gladness, a source of joy. From chairo; cheerfulness, i.e. Calm delight.
my
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μου(mou)
Personal / Possessive Pronoun - Genitive 1st Person Singular
Strong's Greek 1473: I, the first-person pronoun. A primary pronoun of the first person I.
brothers,
ἀδελφοί(adelphoi)
Noun - Vocative Masculine Plural
Strong's Greek 80: A brother, member of the same religious community, especially a fellow-Christian. A brother near or remote.
when
ὅταν(hotan)
Conjunction
Strong's Greek 3752: When, whenever. From hote and an; whenever; also causatively inasmuch as.
you encounter
περιπέσητε(peripesēte)
Verb - Aorist Subjunctive Active - 2nd Person Plural
Strong's Greek 4045: From peri and pipto; to fall into something that is all around, i.e. Light among or upon, be surrounded with.
trials
πειρασμοῖς(peirasmois)
Noun - Dative Masculine Plural
Strong's Greek 3986: From peirazo; a putting to proof (of good), experience (of evil), solicitation, discipline or provocation); by implication, adversity.
of many kinds,
ποικίλοις(poikilois)
Adjective - Dative Masculine Plural
Strong's Greek 4164: Various, of different colors, diverse, various. Of uncertain derivation; motley, i.e. Various in character.
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NT Letters: James 1:2 Count it all joy my brothers when (Ja Jas. Jam)