Epistle of James: Hammered Steel Disciple
by G.S. Augustine
The Honjo Masamune
The Japanese sword known as the Honjo Masamune was made c. 1300 a.d. and has been passed down for generations from Shoguns and Daimyos. It was as sharp and durable as when it was forged seven hundred years later. The sword, considered a national Japanese treasure, was surrendered in 1945 to the U.S. at the end of WWII and it has been lost since. But if it were to be found it would be worth around a hundred million dollars.
Goro Nyudo Masamune perfected the art of the Samurai sword through a labor intensive process, folding and refolding the steel many times. The metal used to make the sword takes three days of smelting to create. Two separate types of steel are used—one high carbon, another low carbon. The steel is heated and then expertly folded 16 times, hammering out impurities with each fold.
Masamune then grooved a channel in the high carbon steal and inserted the low carbon steel as the core. The softer core made the blade flexible and durable while the high carbon outer surface was hard enough to hold the spectacular edge. The blade was then reheated into a curved shape and polished. The result is a sword with a razor sharp edge and durable enough to last a thousand years.
The Problem With Impurities
Regular steel contains many impurities that weaken it at various points. It can crack and even break. Additionally, it won’t hold an edge; dulls quickly. The sword maker insured the strength and durability of the Honjo by hammering out the impurities of the steel many times.
James the Just, in his New Testament epistle presents a similar picture of Christian discipleship. Completeness and perseverance in the Christian life develops through trials, that if endured with wisdom and generosity, hammer out impurities that otherwise weaken a follower of Christ.
A Well Crafted Letter
The letter introduces three subjects in two slightly different ways and then develops them in the body of the letter in reverse order to from a chiasm. Some scholars have treated the epistle as a random collection of proverb-like insights, but this is most certainly wrong. Unlike the normal epistolary structure, James has virtually no personal comments or greetings associated with occasional letters. The redacted form of the letter shows it to be a carefully constructed work designed for general publication. It is anything but random.
James At A Glance
Peter Davids outlines the book in the following chiastic shape. He identifies two segments in the beginning of the letter that introduce James’ subjects in a parallel fashion. These two segments take up the whole of chapter 1.
The first segment states
1. Testing produces joy (1:2-4)
2. Wisdom comes through prayer (1:5-8)
3. Poverty excels wealth (1:9-11)
The second segment restates
1. Testing produces blessedness (1:12-18)
2. Pure speech contains no anger (related to wisdom) (1:19-21)
3. Obedience requires generosity (1:22-25 expanded 1:27, 2:14-17)
The entire introduction is then summarized (1:26-27)
The body of the letter develops these themes in reverse order:
3’ The excellence of poverty and generosity (2:1-26)
2’ The demand for pure speech as foundation to wisdom (3:1-4:12)
1’ Testing through wealth (4:13-5:6)
The letter then augments the major themes in the closing:
- Enduring the test (5:7-11)
- Rejection of oaths and (5:12)—related to the wisdom through pure speech
- Helping one another in trials through prayer and forgiveness (5:13-18)
Ending with closing encouragement (5:19-20)
Peter Davids, Commentary on James, New International Greek Testament Commentary, (Grand Rapids:Erdmans Publishing Co. 1982) p. 29
As we can see, James has carefully crafted this letter. The themes are handled distinctively but also blend and merge together supporting and augmenting each other as the letter progresses. These themes coalesce around a picture of hammered steel discipleship.
Trials Unavoidable
To begin then, though no particular trial is in view in the letter, James makes it clear that trials “of various kinds” are going to happen. Since we live in a fallen world, we should not only expect them, but welcome them and “consider [them] all joy.”
The key word in this verse is “consider.” This one word gives us insight into all that James wants for us. To “consider” trials as joy requires that we not only look at them differently than we might at first, but look at all of life differently. He will shortly tell us that being a poor believer is a proud lofty position while being rich (especially if an unbeliever) is a lowly sorry station. In fact, his entire letter operates with this reversed estimation of values.
Rethinking Trials
Looking at the world this way, and particularly trials, is not what we’re use to. So James sets out to make a case for this approach. Trials, James says, “tests” your faith. We hear the word “test” and think of an examination like we might encounter at school. Indeed, the Greek word used here does carry the meaning “approved” or “trustworthy” which suggests passing a test, but his words carry more than their dictionary definitions in the context.
James gives the word “testing” a sense of hammering out impurities. He goes so far to say that we need to “let” the trials accomplish what they can do.
Consider it all joy, my brothers, when you encounter various trials, knowing the testing of your faith produces endurance. And let endurance have its perfect work that you may be perfect and compete lacking in nothing. (1:3-4 emphasis mine)
Stressing Muscles, Eliminating Impurities
More than passing a test is involved. This testing is designed to strengthen us not unlike stressing our muscles lifting weights. But there is more. The purpose of enduring trials is that “you may be perfect (fully developed) and complete (whole).” This not only suggests strength but the elimination of contaminants. James hints at this when he says approved religion requires a believer “to keep oneself unstained by the world” (1:27). Trials have the potential (if we let them) of strengthening by ringing out impurities.
Wisdom To Handle Them
But knowing exactly how trials will have a good effect and what we should do can be confusing. The wisdom for this may be lacking, so James encourages prayer for it.
If any of you lacks wisdom, let him ask God who gives to all men generously and without reproaching them (ostensibly for not knowing what they should have known by now) 1:5
Two ideas are in view here. First is wisdom. James will develop this theme further in chapter 3, and apply it as the basis for his perspectives on wealth and speech throughout the letter. The second idea in view is prayer. Tradition has it that James prayer life was extensive and renown. So it is not surprising that he emphasizes it in his letter. Here he states clearly that God will answer the prayer for wisdom without belittling us, and that he will do so generously.
Effective Prayer: First Condition
But there are a couple conditions for prayer to be effective. The first is mentioned in chapter 1: faith without doubting.
But let him ask in faith without any doubting. For the one who doubts is like the surf of the sea driven and tossed by the wind. Let not that man expect he will receive anything from the Lord; he is a double-minded man unstable in all his ways. (1:6-7)
At first we might wonder if James refers to an absolute confidence where one scintilla of doubt nullifies the promise. But the phrase “double-minded man” can help clarify. James uses the same term in chapter four
Submit yourselves, therefore, to God. Resist the devil and he will flee from you. Come near to God and he will come near to you. Wash your hands you sinners, purify your hearts you double-minded. (4:7-8 emphasis mine)
Doubting From Spiritual Adultery
In the context of these verses, James speaks of adulterous people who have befriended the world in order to gain the world’s pleasures. This is why God has not graciously responded to their prayers:
You do not have because you do not ask. You ask and do not receive because you ask with wrong motives, that you may spend what you get on your pleasures. (4:2-4)
The kind of doubting that James refers to in chapter 1 is a double-minded approach to faith. Wanting what God is offering, but at the same time wanting the temporary pleasures of sin the world offers is double-mindedness. It’s an attempt to manipulate God to indulge our sinful desires.
Singleminded Devotion Increases Confidence
When one asks for wisdom in trials, it must be with a single minded purpose of strengthening a faith commitment to God. By wavering in their desires, the faith of the double-minded is unstable and causes doubt. This suggests when we are riddled with doubt, we should check our motives. We may be aiming at the wrong target.
When single-minded devotion to God exists—that is—“when we draw near to God, he will draw near to us” (4:8), confidence grows. Single-minded devotion requires we “Submit to God, resist the devil”(4:7) and “humble [ourselves] before the Lord and he will lift you up” (4:10). If trials have brought us to the point where we are willing to humbly submit to God, then we are in the process of letting perseverance have its perfect work.
Effective Prayer: Second Condition
Though it is possible to see submission to God as a second separate condition to prayer, I believe that faith and submission to God are two sides of the same coin. If my analysis is correct, then the second condition for prayer comes in chapter 5.
Is anyone of you in trouble? He should pray. Is anyone happy? Let him sing songs of praise. Is any one of you sick? He should call the elders of the church to pray over him and anoint him with oil. And the prayer offered in faith, will make the sick person well; the Lord will raise him up. If he has sinned he will be forgiven.(5:13-15)
We have gained wisdom in the midst of trials when prayer becomes our first impulse “go-to” strategy in every circumstance. If in trouble, pray. If happy, pray and worship. If sick, call the elders to pray. Wisdom develops fully in the people who make “prayer without ceasing” the central feature of their lives.
A Radical New Lens
This developed wisdom gains a radical new lens for seeing reality. It looks at wealth and poverty very differently. James says that a poor man occupies a “high position” whereas a wealthy person occupies a low one.
The brother in humble circumstances out to take pride in his high position. But the one who is rich should take pride in his low position, because he will pass away like a wild flower. For the sun rises with a scorching heat and withers the plant; its blossom falls and its beauty is destroyed. In the same way the rich man will fade away even while he goes about his business. (1:9-11)
A Reference to The Times They Lived
James is not, a some political theorists might speculate, saying the poor are automatically good and that rich are automatically evil. In the situation at the time of the writing, to be baptized as a Christian could often result in loss of work or market share for crops or business. The rich were foreclosing on land and defrauding their workers (see James 5:1-6).
James is pointing out that the economic struggles of his readers are part of the “trials” they should consider all joy. The rich in this case are those who are exploiting the poor both contemporary to James (see 2:6) and in any point in history. He tells his readers essentially, “don’t worry about the rich guy who looks like he’s got it made. He will vanish soon enough with nothing to show for it.” But he wants his readers to know that their perseverance in humble circumstances is worth it.
Blessed is the man who perseveres under trial because when he has stood the test, he will receive the crown of life that God has promised to those who love him. (1:12).
A Temptation to Blame God
Again, he gives his readers a new way of looking at reality and the trials they encounter. But a danger if we become discouraged in our circumstances is that we can blame God for our poor response to those difficulties. After all if God hadn’t put us in such a bad spot, we would have more confidence in him. Is God actually tempting us to sin? James warns his readers not to go down this line.
When tempted, no one should say, “God is tempting me.” For God cannot be tempted by evil, nor does he tempt anyone. But each one is tempted when, by his own evil desire, he is dragged away and enticed. 1:13-14
A Temptation to Forget God
This process ends in death. But it is also a mistake to think that good things in this world can come apart from God. We deceive ourselves if we think that.
Do not be deceived, my dear brothers, every good and perfect gift is from above coming down from the Father of heavenly lights, who does not change like shifting shadows. (1:16-17)
In other words, evil comes through us and good comes through God. Don’t confuse the two. Everything God is doing is designed to bring us good and perfect gifts. The trials we experience in this fallen world never negate that. Our job is to listen to God and do what he calls us to. We can’t be just hearers, we must discipline ourselves to be doers of what God commands(1:22-25). We must be “quick to listen, slow to speak and slow to anger” (1:19). James will develop this further as part of the process of gaining the kind of wisdom it takes to function as a sharp and durable disciple of Christ (3:1-17).
The Self-Deception Of Failing to Act
If we fall into the habit of hearing God’s word, but failing to act on it we engage in self-deception and practice a worthless faith (see also 1:26-27).
Anyone who listens to the word but does not do what it says is like a man who looks at his face in the mirror and after looking at himself, goes away and immediately forgets what he looks like. (1:23-24)
Failing to act on God’s word has the effect of thinking ourselves doing just fine with God when, in fact, we are in danger of hearing Christ say, “I never knew you. Depart from me, you who practice lawlessness” (Matthew 7:23). Blessing from God only takes place for the person who focuses intently enough on Scripture and makes a practice of ordering his life by it (1:25).
Expanding the Themes: The Letter’s Body
James continues his discussion of the high value of the person of humble circumstances and the low value of rich persons in chapter two. But now from the point of view of those looking at those stations in other people. We won’t succeed in allowing trials to have their perfect work, if my estimation of others is based on a worldly lens. If I put the poor person in the corner and give the best seat in the house to the rich guy just because he’s rich, I’ve tipped my hand as to where my heart lies.
Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man comes in wearing shabby clothes. If you show special attention to the man wearing fine clothes and say, “Here’s a good seat for you.” But you say to the poor man, “You stand there,” or “sit on the floor by my feet,” have you not discriminated among yourselves and become judges with evil thoughts? (2:2-4)
The Royal Law: Love Your Neighbor
This worldly lens is not only an indication of “evil thoughts” but a barrier to enduring trials as a joyful opportunity for developing faith. Instead of hammering out impurities, we are contaminating ourselves with them. James 2:5-13 reminds his readers that God chose the poor as those “rich in faith.” (An interesting way of putting it. God “chose” the poor. This verse should enter in on any discussion of election!).
Showing favoritism to the rich and powerful because we might gain something, he says is breaking God’s royal law. But showing mercy to the poor allows you to be judged by a different law: “the law the gives freedom” because “mercy triumphs over judgment.” An interesting reversal. We might have said, “No, judgment triumphs over evil.” But James says here that judgment just fills the void where mercy is lacking (2:13). Again, a completely different way of looking at things.
Actions Not Sentiments
Though not clearly defined, James associates the law of freedom with our faith in Jesus Christ. He makes a clear point about what this kind of faith entails. It is a faith with deeds demonstrated in care for people in need (2:14-26). Just wishing someone well is not biblical faith or an act of love, though many people still believe this. We say, “Our thoughts and prayers are with you” and then fail to pray for them or even think anything further about them. But even if we did, that isn’t good enough if we have the ability to help.
If someone is hungry, and, because of my commitment to Christ, I feed him or clothe him, this visibly demonstrates my faith—especially if my own personal welfare is a bit dicey. If I fearfully cling tightly to my resources, I demonstrate that my faith isn’t with Christ but with my resources. But as James points out in the stories of Abraham and Rehab, they demonstrated faith in God by risking something on it (2:20-26). If their actions hadn’t been there, we could rightly challenge the notion they had any faith at all.
All of this connects to our ability to allow the trials we face to shape us into powerful disciples of Christ. If I do not act out my faith in the ways that Scripture calls me to, I will not stand the test well. The impurities will remain and may even increase. That kind of faith, James says, is dead (2:17).
Wisdom To Know Limits
Chapter 3 may seem to be all about speech, but it is really about wisdom—speech only reveals where our so called wisdom comes from and what its motives are. He cautions us about seeking to pursue “teaching” in the church. He doesn’t say that teaching is a problem in an of itself, but that it should be limited to a few God calls: “Not many of you should presume to be teachers” (3:1). His reason is that teachers incur a stricter judgement because their speech and actions affect many more than just themselves.
Everyone struggles with keeping their tongue in check. James even includes himself in this assessment when he says “no man can tame the tongue” (3:9-12). But if we can keep a tight reign on our tongue (1:26), we can properly direct our whole selves. He illustrates this idea by the ease of directing a horse with a small bit and guiding a large ship with a small rudder. The tongue is small but it gets all of us into trouble. He even suggests that it is the weak point in all of us that Satan targets (3:6).
Wisdom From Above And The Lack
So teaching should not be the means we demonstrate our wisdom and understanding (even for teachers!). Wisdom should be demonstrated by living out a good life through good deeds done in humility (3:13). Too often teachers compete with each other, driven by envy and selfish ambition (3:14). This kind of wisdom is worldly, of the devil and leads to “disorder and every evil practice.”(3:15-16). True wisdom is “pure, peace-loving, considerate, submissive, full of mercy and good fruit (3:17-18).
And of course, this is what James’ readers lack. Chapter 4 discusses the fights and quarrels among them and their ineffective prayer lives (4:1-3). These believers are looking at reality in the exact same ways the world does. Their friendship with the world shows they are actually making themselves enemies of God (4:4). The solution is first to submit to God and resist the devil (4:7-10). And second, to keep God’s law by loving your neighbor as yourself, instead of judging God’s law by thinking you have the right to slander your neighbor for whatever reason.
Testing Through Wealth
The last section returns to testing our faith again, but this time combining it with the issues of wealth and poverty. As said above, James ends up blending the themes together as he goes. James 4:13-17 however focuses strongly on the insight he has been hammering at all along. Some believers got the notion that life and business, profit and loss are entirely up to their skills and ambition. Again, James seeks to correct this view:
Now listen, you who say, “Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money.” Why you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes. Instead you ought to say, “If it is the Lord’s will, we will live and do this or that. (4:13-15)
Wealth and the Wrong View of Reality
James is combining several things here. The issue of wealth, speaking, and by implication, testing. Clearly, these believers have the wrong view of reality. The Lord is in charge of everything, including how long they are on this earth. Their speech here demonstrates poor heart attitudes. They are boasting about their own sovereign power over reality. This way of looking at the world will not give you resources for strengthening faith through trials but is a participation in evil (4:16). It is evil because it will cause you to overlook what is necessary to do right by your neighbor (4:17).
And the first paragraph of chapter 5 points out those who are not doing right by their neighbors. The rich (other rich Jews?) have stored up wealth while failing to pay their workers. For them, James reserves his strongest language:
You have hoarded wealth in the last days … You have lived on earth in luxury and self-indulgence. You have fattened yourselves for the day of slaughter. You have condemned and murdered innocent men who were not opposing you. (5:3, 5-6)
Looking at things from a worldly lens isn’t just failing at good discipleship, it can have dire consequences.
Patience Rewarded
But to the brothers who are suffering under them, James directs attention to a future reward and encourages patience. Like a farmer waiting patiently for early and late rains by placing his hope in the harvest to come (5:7-8). This is what Israel’s prophets and especially Job did. Look at the reward Job receives (5:10-11).
He also warns them against swearing oaths which are often a means to gain something in this world our simple ‘yes’ or ‘no’ can’t (5:12).
Prayer: The Guiding Focus
James closes his letter with the focus on prayer as the means to keep one’s view of reality on God and the power available to us through him. Normal men like Elijah have accomplished much with prayer and trust in God (5:13-15, 17-18). And lastly to look out for each other and helping each other stand firm (5:16, 19-20). For these things are what it looks like to live according to the reality that God is in control and the future for those who endure is glorious. The legacy of those who live this way God fashions into sharp swords durable enough to last forever.
So what does James want us to know and do? Strong disciples are forged in trials by serving a kingdom of God reality that leads us to pray, obey, and generously love.
