^1:2My brothers and sisters,⁴ consider it nothing but joy⁵ when you fall into all sorts of trials, ^1:3because you know that the testing of your faith produces endurance. ^1:4And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything. ^1:5But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. ^1:6But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. ^1:7For that person must not suppose that he will receive anything from the Lord, ^1:8since he is a double-minded individual,⁶ unstable in all his ways.

^1:9Now the believer⁷ of humble means⁸ should take pride⁹ in his high position.¹⁰^1:10But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow.¹¹^1:11For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever.¹² So also the rich person in the midst of his pursuits will wither away. ^1:12Happy is the one¹³ who endures testing, because when he has proven to be genuine, he will receive the crown of life that God¹⁴ promised to those who love him.

Read in Logos

James 1:12: Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him.

Footnotes

1 Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
2 Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. notes that “ ‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times … in normal usage at the present time the two words are carefully distinguished” ( ). The most accurate translation is “bondservant” (sometimes found in the for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
3 Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.
4 Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.
5 Grk “all joy,” “full joy,” or “greatest joy.”
6 Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anēr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. 2). A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God.
7 Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. , “Christians”; “God’s people”). The term broadly connotes familial relationships within the family of God (cf. ἀδελφός 2.a).
8 Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
9 Grk “let him boast.”
10 Grk “his height,” “his exaltation.”
11 Grk “a flower of grass.”
12 Or “perishes,” “is destroyed.”
13 The word for “man” or “individual” here is ἀνήρ (anēr), which often means “male” or “man (as opposed to woman).” However, as 2 says, here it is “equivalent to τὶς someone, a person.”
14 Most ([C] P 0246 𝔐) read ὁ κύριος (ho kurios, “the Lord”) here, while others have ὁ θεός (ho theos, “God”; 4 33vid 323 945 1739 ). However, several important and early witnesses (𝔓23 א A B Ψ 81 co) have no explicit subject. In light of the scribal tendency toward clarification, and the fact that both κύριος and θεός are well represented, there can be no doubt that the original text had no explicit subject. The referent (God) has been specified in the translation for clarity, not because of textual basis.