James 1:3

Jas 1:3. Τὸ δοκίμιον ὑμῶν) your proving, or trial. So τὸ δοκίμιον ὑμῶν τῆς πίστεως, the trial of your faith, 1Pe 1:7; Pro 27:21 (Septuagint), δοκίμιον ἀργυρίῳ, καὶ χρυσῷ πύρωσις· ἀνὴρ δὲ δοκιμάζεται διὰ στόματος ἐγκωμιαζόντων αὐτόν, “The fining-pot for silver, and the furnace for gold; and so a man has his character tested by the mouth of those who praise him.” Herodian, δοκίμιον στρατιωτῶν (adde χριστιανῶν) κάματος, ἀλλʼ οὐ τρυφή, “The test of (Christian) soldiers is not luxury, but toil.” Zosimus, εὐνοίας δοκίμια παρασχόμενος, “Affording proofs of good-will.” The meaning of the word δοκίμιον is therefore trial patiently undergone. Were I not withheld by the parallelism in Peter,[3] I should more readily embrace in James the reading τῆς πίστεως, of your faith, supported as it is by so many witnesses.[4] As it is, trial, spoken of in general terms, embraces the trial of faith, love, and hope. And though there is no special mention of faith in this verse, yet James, as well as other apostles, esteems faith as all in all. See Jas 1:6; Jas 5:15. And the trial of faith, in particular, is firmly established, on the authority of Peter.—κατεργάζεται ὑπομονὴν, worketh patience) The same expression is used, Rom 5:3, with the addition, ἡ δὲ ὑπομονὴ δοκιμὴν, and patience (worketh) experience. See below, Jas 1:12.—ὑπομονὴν, patience) See Jas 1:12, and the note on Luk 8:15. So Psa 62:6 (Septuagint), ὅτι παρʼ αὐτοῦ ἡ ὑπομονή μου, “for my patient expectation is from Him.”

[3] From whom it may have been interpolated here.—E.

[4] And indeed Beng. preferred this fuller reading afterwards in the margin of the Ed. 2; and it is expressly given in the Germ. Vers.—E. B.

B and later Syr. support the omission of τῆς πίστεως; and so Tisch. But AC Vulg. support the words; and so Lachm. and Rec. Text.—E.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Jam_1:3. γινώσκοντες] whilst ye may know (in the consciousness, de Wette). The participle, when closely connected with the imperative, participates in its meaning; see author on 2Ti_2:23; comp. 1Co_15:58; Col_3:24; Col_4:1; Heb_10:34, and other passages. It is neither simply the imperative: Luther, and know ye, nor simply a confirmation, so that it may be rendered by γινώσκετε γάρ (Pott).

ὅτι τὸ δοκίμιον ὑμῶν (τῆς πίστεως). τὸ δοκίμιον (only here and in 1Pe_1:7) = τὸ δοκιμεῖον, is properly the means of proving: quo quid exploratur (Pott); quo rei, quae sub examen vocatur, manifestatur sinceritas eaque probatur omne id intrinseca virtute possidere, quod extrinsecus specie ac nomine prae se fert (Heisen): thus = κριτήριον; so in Dionysius Halicarnassus, rhetor. 11: δεῖ δὲ ὥσπερ κανόνα εἶναι καὶ στάθμην τινὰ καὶ δοκίμιον ὡρισμένον πρὸς ὅ τις ἀποβλέπων δυνήσεται τὴν κρίσιν ποιεῖσθαι; yet generally to the idea of proving is attached that of purification and verification. Theile = probamentum; thus Herodian, ii. 10, 12: δοκίμιον δὲ στρατιωτῶν κάματος ἀλλʼ οὐ τρυφή; and the LXX. Pro_27:21 : δοκίμιον ἀργυρίῳ καὶ χρυσῷ πύρωσις; comp. Pro_17:3; Psa_12:7; Sir_2:5. Many expositors, as Semler, Pott, Hottinger, Schneckenburger, Theile, Bouman, adhere to the import of means, whether of proof or of purification and verification,[37] whilst they understand thereby the above-mentioned ΠΕΙΡΑΣΜΟΊ. In this case ΤῸ ΔΟΚΊΜΙΟΝ stands for ΤΟῦΤΟ ΤῸ ΔΟΚΊΜΙΟΝ (Pott); but the necessity of supplying ΤΟῦΤΟ is decisive against this interpretation; besides, ΔΟΚΊΜΙΟΝ in 1Pe_1:7 cannot have that meaning. In that passage ΔΟΚΊΜΙΟΝ is = the verification effected by proof; see author in loco: and thus it is probable that this import is also here to be retained (Oecumenius = τὸ κεκριμένον, τὸ δεδοκιμασμένον, τὸ καθαρόν); τὸ δοκίμιον then is = ΔΟΚΙΜΉ in Rom_10:4. The distinction, that in that passage ΔΟΚΙΜΉ is designated as the effect, but in this as the cause of ὑπομονή, is not against this view, for, as Tirinus well says: duae res saepe sibi invicem sunt causa.[38] Most expositors, both ancient and modern, however, explain δοκίμιον here by exploratio, probatio, proof in an active sense; thus Didymus, Bede, Calvin, Laurentius, Beza, Piscator, Paraeus, Serarius, Paes, Hornejus, Baumgarten, de Wette, Kern, Wiesinger, Lange, etc. Then is valid what Bede says in reference to Rom_5:4 : Verborum differentia non sensuum in his sermonibus esse probatur Apostolorum, since there θλῖψις, here proof by θλῖψις, is named as the cause of ὑπομονή. Though there is nothing against this idea, this explanation is wanting in linguistic accuracy.[39] The meaning is, in essentials, the same, whether we read τῆς πίστεως or not; for the δοκίμιον of Christians consists in nothing else than that of their faith, by which they are Christians.

πίστις is here not used objectively = id cui fides habetur, ipsa Jesu Christi doctrina (Pott), but subjectively, assured confidence in the gospel, whose contents are Jesus Christ, as the necessary foundation of Christian conduct.

κατεργάζεται ὑπομονήν] κατεργάζεσθαι is distinguished from ἐργάζεσθαι in that it expresses the actual accomplishment (Meyer on Rom_1:27).

ὑπομονή is faithful endurance (μένειν) under (ὑπο) the temptations (πειρασμοῖς). Baumgarten: enduring constancy; Theile: stedfastness, perseverantia, quod majus est quam patientia.[40] The importance of ὑπομονή for Christians is evident from Mat_10:22; Mat_24:13; comp. also Jam_5:7 ff. On the connection of ὑπομονή with ἐλπίς, see Cremer under the words ἐλπίς and ὑπομονή.

[37] Theile: Calamitates, quae natura sua virtutis πειρασμοί, eam sub examen discrimenque vocant, accedente demum hominis strenua opera ejusdem virtutis fiunt δοκίμιον eam purgantes, firmantes, commonstrantes.

[38] Wiesinger incorrectly maintains: It is an erroneous idea that verification (τὸ δεδοκιμάσθαι) produces ὑπομονή (so also Rauch in his Review); for the Christian always obtains more ὑπομονή, in which only he can reach the goal of perfection, not because he is tried, but because he stands the test and is thus verified.

[39] Cremer (see δοκίμιον) is hardly right when he maintained that the means of proof are not only, e.g., the touchstone itself, but also the trace of the metal left thereon, therefore τὸ δοκίμιον τῆς πίστεως (Jam_1:3) is the result of the contact of πίστις with πειρασμοῖς; for we are to consider the πειρασμοί not as a touchstone, but as a test by fire. However, Cremer explained the whole idea correctly by the verification of faith. His remark on δοκιμή is to be noted: that in it we are not to distinguish between the active and passive signification; that it has rather a reflex sense, either the having proved true or the proving true.

[40] Cicero, de inv. ii. 54: Patientia est honestatis aut utilitatis causa rerum arduarum ac difficilium voluntaria ac diuturna perpessio; perseverentia est in ratione bene considerata stabilis et perpetua permansio. Schneckenburger strikingly observes: Si submissionem (τὸ ὑπο …) urgeas, patientiam ac tolerantiam malorum, sin τὸ μένειν, constantiam et firmitatem, perseverantiam ac calamitatum ferendarum fortitudinem ab illecebris desciscendi inconcussam hoc vocabulo habebis expressam.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Jas 1:3 . γινώσκοντες : “recognising”; this seems to be the force of the word γιγνώσκω in Hellenistic Greek (see Lightfoot, Ep. to the Galatians , p. 171); if so, it comes very appositely after ἡγήσασθε . τὸ δοκίμιον ὑμῶν τῆς πίστεως : according to instances of the use of the word δοκίμιον given by Deissmann ( Neue Bibelstudien , pp. 187 ff.) it means “pure” or “genuine”; it is the neuter of the adjective used as a substantive, followed by a genitive; the phrase would thus mean: “That which is genuine in your faith worketh …”; this meaning of δοκίμιον makes 1Pe 1:7 clearer and more significant; cf. Pro 27:21 (Sept.); Sir 2:1 ff. On πίστις see Jas 1:6 . κατεργάζεται : emphatic form of ἐργάζεται , “accomplishes”. ὑπομονήν : the word here means “the frame of mind which endures,” as distinct from the act of enduring which is the meaning of the word in 2Co 1:6 ; 2Co 6:4 . Philo calls ὑπομονή the queen of virtues (see Mayor, in loc .), it is one which has probably been nowhere more fully exemplified than in the history of the Jewish race.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

3. τὸ δοκίμιον, “test,” “proof,” here of the act of proving. The word more properly refers to the means of testing (κριτήριον, cf. Pro 27:21 δοκίμιον ἀργυρίῳ, and references in Lex. and Mayor), but this does not give an adequate sense here, although adopted by Mayor and some older commentators.

In the similar passage 1Pe 1:7, τὸ δοκίμιον cannot well mean “proof”; δοκίμιον is there a neuter adjective from δοκίμιος = δόκιμος, “proved,” “good.” See Deissmann, Neue Bibelstudien, 1897, pp. 86 ff.

In other usage also the word makes a natural advance from the idea of “test” to that of “purification” (as with metals) or of “training” (as Herodian, ii, 10:6 δοκίμιον δὲ στρατιωτῶν κάματος ἀλλʼ οὐ τρυφή.

τῆς πίστεως.

τῆς πίστεως] om B3 ff syrhcl. The evidence against the words raises a bare suspicion that they were added by conformation to 1Pe 1:7. To omit them does not alter the general sense.

The word πίστις clearly means in James that fundamental attitude of the man’s soul by virtue of which he belongs to the people of God, cf. 1:6, 2:1, 5, 14. It is taken for granted that the natural effect of πειρασμοί is to imperil persistence in faith. See Introduction, p. 40.

κατεργάζεται, “works,” “achieves”; the force of κατα- is “perfective.” See Moulton, Prolegomena, pp. 111 ff., Sanday on Rom 7:15. Cf. Rom 5:3 ἡ θλίψις ὑπομονὴν κατεργάζεται.

χατεργάζεται is found only eleven times in LXX; while in the N. T., apart from this instance and 1Pe 4:3, it occurs only in Paul (twenty times).

ὑπομονήν, “steadfastness,” “staying-power,” not “patience.” On the distinction, cf. Lightfoot on Col 1:11, Trench, Synonyms, § liii.

ὑπομένω, ὑπομονή have in classical Greek a considerable range of meanings springing from the root-meaning “stay” and including “endurance,” “firmness,” “submission,” “patience,” etc.

In the Greek O. T. ὑπομονή is used chiefly for Hebrew מִקְוֶה, תִּקְוֶה, “hope,” “expectation,” e. g. Psa 71:5 ὅτι σὺ εἷ ἡ ὑπομονή μου, κύριε· κύριος ἡ ἐλπίς μου ἐκ νεότητός μου. So Theodotion, Job 17:15, translates תקוח once by ὑπομονή, while Aquila repeatedly substitutes ὑπομονή in this sense for ἐλπίς of LXX. This meaning is found by some in 2Th 3:5, Rev 1:9, Rev 3:10, but the passages are all capable of different explanation.

In Ecclus. 2:14, 17:24, 41:2 ὑπομονή occurs in the sense “patience,” 38:27 “diligence,” 16:13 ὑπομονὴν εὐσεβοῦς, “the constancy of the pious.” In the last sense ὑπομονή and ὑπομένω are found many times in 4 Maccabees, where the virtue of religious constancy in spite of adversity and even torture (17:23 τὴν ἐπὶ ταῖς βασάνοις … ὑπομονήν) is celebrated in the great instances of Eleazar and of the mother of the seven sons. It is there associated with ἀνδρεία (1:11, 15:30) and κακοπάθεια (9:8) and is the product of ἐλπίς (17:4). Cf. Test. XII Patr. Jos 2:7 πολλὰ ἀγαθὰ δίδωσιν ἡ ὑπομονή (the whole section is noteworthy), 10:1 ὁρᾶτε οὖν, τέκνα μου, πόσα κατεργάζεται ἡ ὑπομονή, 10:2, Ps. Sol. 2:40.

ὑπομονή, meaning “constancy,” was thus a virtue highly prized by the Jews and frequently exemplified by cases from their history beginning with that of Abraham, notably those mentioned in 4 Maccabees. It is, indeed, a characteristic Jewish virtue of all time, and the Christian emphasis on it is a part of the inheritance from Judaism. Chrysostom calls it βασιλὶς τῶν ἀρετῶν.

But heathen writers show that the virtue was also admired in the Greek and Roman world. The word ὑπομονή is hardly ever used for the virtue in general (yet cf. Plut. Apophth. lacon. Agesil. 2), but it is not uncommon with reference to the endurance of specific hardship. See the quotations given by Trench, especially Cicero’s definition of the Roman quality patientia in De invent. ii, 54 patientia est honestatis aut utilitatis causa rerum arduarum ac difficilium voluntaria ac diuturna perpessio.

In the N. T. ὑπομονή is chiefly used in this sense of unswerving constancy to faith and piety in spite of adversity and suffering. Thus Luk 8:15, Luk 21:19 ἐν τῇ ὑπομονῇ ὑμῶν κτήσεσθε τὰς ψυχὰς ὑμῶν, Rom 15:4 f., 2Pe 1:6, Heb 10:36, Heb 12:1, Rev 2:2, Rev 2:3, Rev 2:19. The noun and its verb occur but rarely in the Synoptic Gospels, and not at all in John, but are characteristic of the vocabulary of Paul and the apostolic age. 1Pe 2:20, where ὑπομένω is twice used in the sense of “endure uncomplainingly and patiently,” is an exception to the more usual emphasis on loyal “firmness.”

In Jas 1:3 ὑπομονή means, then, not “uncomplaining patience” (so, e. g., Spitta), nor merely “endurance” as a single act or concrete state, but rather that permanent and underlying active trait of the soul from which endurance springs—“constancy,” or “steadfastness,” thought of as a virtue. Cf. 5:11, where the meaning is the same, and 1:12.

A closely similar thought is found in Rom 5:3 f. καὶ καυχώμεθα ἐν ταῖς θλίψεσιν, εἰδότες ὅτι ἡ θλίψις ὑπομονὴν κατεργάζεται, γάζετραι, ἡ δὲ ὑπομονὴ δοκιμήν, ἡ δὲ δοκιμὴ ἐλπίδα, ἡ δὲ ἐλπὶς οὐ καταισχύνει. It is not necessary, however, to assume literary dependence. For the rhetorical figure of climax, cf. 1:14 f., Rom 10:14, 2Pe 1:5 ff., Wisd. 6:17 ff.; see Blass-Debrunner, § 493, for other references.

On joy in trial, cf. 2 Macc. 6:12-17, 4 Macc. 7:22, 11:12, Mat 5:11 f., Act 5:41, 1Pe 1:6 f.; on the whole theory of punishment as chastening, cf. Psa 66:10 ff., Wisd. 11:9, Pro 3:11, Pro 3:12, Judith 8:25-27. On affliction as a test to be expected in the life of the pious, cf. Ecclus. 2:1-5, Judith 8:25, 1Pe 4:12, 2Ti 3:12.

Spitta’s contention that James has in 1:2-4 the case of Abraham already in mind is not made out. Abraham was indeed one of the great examples of constancy in faith in spite of searching trial, cf. Judith 8:25-27, 1 Macc. 2:52, Ecclus. 44:20, 4 Macc. 6:14, 22, 9:21, 13:12, 14:20, 16:19 f. 17:6, 18:20, 23, Jubilees 17, 19, Pirke Aboth, v. 4. But there is no reason whatever for assuming in our verse reference to any specific case of constancy.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

The second, Because patience, far passing and most excellent virtue, is by this means engendered in us.

That wherewith your faith is tried, to wit, those manifold temptations.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

the trying--the testing or proving of your faith, namely, by "divers temptations." Compare Rom 5:3, tribulation worketh patience, and patience experience (in the original dokime, akin to dokimion, "trying," here; there it is experience: here the "trying" or testing, whence experience flows).

patience--The original implies more; persevering endurance and continuance (compare Luk 8:15).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 3. The trying of your faith] Trials put religion, and all the graces of which it is composed to proof; the man that stands in such trials gives proof that his religion is sound, and the evidence afforded to his own mind induces him to take courage, bear patiently, and persevere.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

3 Knowing this, that the trying. We now see why he called adversities trials or temptations, even because they serve to try our faith. And there is here a reason given to confirm the last sentence. For it might, on the other hand, be objected, “How comes it, that we judge that sweet which to the sense is bitter?” He then shews by the effect that we ought to rejoice in afflictions, because they produce fruit that ought to be highly valued, even patience. If God then provides for our salvation, he affords us an occasion of rejoicing. Peter uses a similar argument at the beginning of his first Epistle, “That the trial of your faith, more precious than gold, may be,” etc. [1Peter 1:7.] We certainly dread diseases, and want, and exile, and prison, and reproach, and death, because we regard them as evils; but when we understand that they are turned through God’s kindness unto helps and aids to our salvation, it is ingratitude to murmur, and not willingly to submit to be thus paternally dealt with.

Paul says, in Romans 5:3, that we are to glory in tribulations; and James says here, that we are to rejoice. “We glory,” says Paul, “in tribulations, knowing that tribulation worketh patience.” What immediately follows seems contrary to the words of James; for he mentions probation in the third place, as the effect of patience, which is here put first as though it were the cause. But the solution is obvious; the word there has an active, but here a passive meaning. Probation or trial is said by James to produce patience; for were not God to try us, but leave us free from trouble, there would be no patience, which is no other thing than fortitude of mind in bearing evils. But Paul means, that while by enduring we conquer evils, we experience how much God’s help avails in necessities; for then the truth of God is as it were in reality manifested to us. Hence it comes that we dare to entertain more hope as to futurity; for the truth of God, known by experience, is more fully believed by us. Hence Paul teaches that by such a probation, that is, by such an experience of divine grace, hope is produced, not that hope then only begins, but that it increases and is confirmed. But both mean, that tribulation is the means by which patience is produced.

Moreover, the minds of men are not so formed by nature, that affliction of itself produces patience in them. But Paul and Peter regard not so much the nature of men as the providence of God through which it comes, that the faithful learn patience from troubles; for the ungodly are thereby more and more provoked to madness, as the example of Pharaoh proves.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(3) Knowing this, that the trying of your faith worketh patience.—And this verse confirms our view of the preceding one; the habit of patience is to be the blessed result of all the weary effort under God’s probation. James the Wise had learned it long and painfully, and he returns to his exhortation of it again, especially in Jas_5:7-11 (which see).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. that the trying of your faith] The word for “trying” implies at once a “test,” and a “discipline” leading to improvement. The same phrase meets us, in conjunction also with “divers temptations,” in 1Pe_1:7. Each was, perhaps, quoting what had become an axiom of the Church’s life.

worketh patience] The Greek word always implies more than mere passive submission, the “endurance unto the end” of Mat_10:22; Mat_24:13, the perseverance which does not falter under suffering.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Knowing this,.... By experience; as everyone that is trained up in the school of affliction does: the apostle appeals to the saints, to whom he writes, for the truth of what he was about to say; and which he gives as a reason why they should rejoice in afflictions, because it is a known fact,

that the trying of your faith worketh patience: two things afflictions do when sanctified; one is, they try faith, the truth of it, and make it appear to be true, genuine, and precious, like gold tried in the fire; see Pe1 1:6 and the other is, that they produce patience: saints being inured to afflictions, become by degrees more patient under them; whence it is good for a man to bear the yoke in his youth: this phrase may be understood, both of faith, which being tried by afflictions, produces patience; for where the one is in exercise, the other is also, and both are necessary under afflictive providences; and also of afflictions, which try faith, and being sanctified by the Spirit of God, work patience, which is a fruit of the Spirit; for otherwise the effect of them is impatience; and this agrees with the Apostle Paul in Rom 5:3.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

3 Knowing this, that the trying of your faith worketh patience.

Ver. 3. The trial of your faith] Yea, such a well knit patience, as maketh a man suffer after he hath suffered, as David did from Shimei, but first from Absalom. Tile stones till baked are not useful; but well burnt and hardened they withstand all storms and ill-weather. See my Love Tokens, p. 170.

Knowing this] And therefore rejoicing, if not in the sense, yet in the use of your afflictions. {See Trapp on "Heb 12:10"} {See Trapp on "Heb 12:11"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Knowing this, that the trying of your faith worketh patience - Patience is one of the fruits of such a trial, and the grace of patience is worth the trial which it may cost to procure it. This is one of the passages which show that James was acquainted with the writings of Paul. See the Introduction, Section 5. The sentiment expressed here is found in Rom 5:3. See the notes at that verse. Paul has carried the sentiment out farther, and shows that tribulation produces other effects than patience. James only asks that patience may have its perfect work, supposing that every Christian grace is implied in this.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The trying of your faith worketh patience. St. Paul seems to assert the reverse: (Romans v. 3.) when he says, patience worketh a trial. They are easily reconciled. Here St. James teacheth us, that patience is occasionally obtained, and strengthened by sufferings, the meaning of St. Paul is, that patience worketh, sheweth itself, and is found perfect in the sight of God by trials. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Knowing this; considering.

That the trying of your faith; the reason why he called afflictions temptations, as well as why believers should count it all joy to fall into them, viz. because they are trials of their faith, and such trials as tend to approbation, as the word (different from that in the former verse) imports.

Of your faith; both of the truth of the grace itself, and of your constancy in the profession of it.

Worketh patience; not of itself, but as a means in the hand of God, made effectual to that end.

Objection. Rom 5:3, it is said, Tribulation worketh patience, and patience, experience, or trial; whereas here it is said, that trial works patience.

Answer. The words used here and Rom 5:3 are different; here it is δοκιμιον, which signifies actively, the trying itself, and this works patience; there it is δοκιμη, which is taken passively, for the experiment following upon the trial; or, as we read it, the experience, viz. of our sincerity, as well as of God’s consolation, which may well be the effect of patience wrought by and under trials. And so both are true, that tribulation, as Paul speaks, and trial, as James, work patience; and patience, not a further trial, but rather discovery, or experiment, or approbation of what we are, which appears by nothing more than by patience under sufferings.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

3. Trying—The putting to, or undergoing, the test.

Worketh—The calling our spiritual and moral power into successful action increases the power, just as the muscle is hardened by exercise. Hence the perfectness of our Christian life is much the result of time, trial, and experience.

Patience— Firmness against trial. The resisting the temptation and conquering the tempter begets hardihood and solidity. “The proof of the soldier is hard work, and not indulgence; the test of gold and silver is fire.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Patience. Upomonh in general is patience with regard to things, makroqumia is rather long-suffering with regard to persons. (see Trench on "Synonyms," p. 186, and compare the notes on Jam_5:7, etc.)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

3, 4... “Let patience have its perfect work, in order that you may be perfect and entire, lacking in nothing.” O, how grandly the apostles preached on Christian perfection! How contrastively with the feeble, cautious and cowardly pulpit utterances of the present day! Good Lord, help us all to emulate the clear, bold simplicity of apostolic speech! “Perfect,” in this verse, is teleioi, finished, brought to an end, complete. It is the strongest adjective in the Greek language, descriptive of a work actually and absolutely finished. Now what is this finished work? It is certainly the very work Jesus came to do. He came to destroy the works of the devil (1Jn 3:8). You all know sin is the work of the devil, and his only work. Hence Jesus came to destroy sin in your heart and mine. When sin is utterly exterminated in your heart, then, and not till then, are you what the Holy Ghost calls a perfect Christian. You may be as ignorant as a Hottentot, or as wise as Solomon. Intellectual culture and theological learning have nothing in the world to do with your Christian character. If Jesus has completed His work in your heart you are free from sin, and a perfect Christian, and ready for heaven. This is the only standard of salvation found in the New Testament. “Entire,” is holokleeroi, a compound word, from holos, the whole, and kleeros, part, hence it means entire, i.e., complete in every part. What are the parts? Divine love, joy, peace, long-suffering, gentleness. goodness, faith, meekness, temperance, i.e., practical holiness (Gal 5:22). These graces imparted to the human spirit by the Holy Spirit constitute the beautiful constellation of Christian character. The second work of grace, i.e., entire sanctification, perfects all of these graces, by eliminating out of the heart all of their antagonisms: e.g., perfect love is nothing but love unantagonized by the malevolent affections, while perfect faith is not the greatest faith, but faith free from doubt. When you get under the cleansing blood pursuant to your humble, doubtless faith, the Holy Spirit eliminates the surviving depravity antagonizing each one of the spiritual graces. “Lacking in nothing.” Glory to God for an omnipotent Savior, who is more than a match for the devil, and abundantly competent to destroy all of His works, so there will be no deficiency in your character.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

3. The trying of your faith by means of persecution and temptation worketh patience, rather, enduring fortitude. We are strengthened by trials overcome.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

3. γινώσκοντες. The part. has a causal force giving the reason for πᾶσαν χαρὰν ἡγήσασθε, ‘inasmuch as ye recognise’ &c. The tense implies a constantly recurring recognition.

ὅτι τὸ δοκίμιον, κ.τ.λ. Πίστις, here assured belief in Jesus Christ, is the supreme energizing principle of the Christian life. Christian life therefore consists in activity of faith, but this activity or exercise of faith is rendered possible by πειρασμοί, or trials which are the test or touchstone (τὸ δοκίμιον) of faith: the complete and perfect result (the compound κατεργάζεται gives the force of completion) of an active faith is ὑπομονή, patience, or endurance, or capacity of resistance to evil.

For τὸ δοκίμιον see 1Pe 1:7, where the same expression occurs.

ὑπομονή is the principle of firmness in resistance to evil which fences in and gives security to the spiritual life. The word is rare in the classical period, but comp. ὑπομ. λύπης, Plato Deff. 412 c: τὴν τῆς μαχαίρας ὑπ. τῶν πληγῶν, Polyb. xv. 15. 8, where we have an important shade of meaning—there is a sense of activity in resistance as well as of capacity of resistance. It is not a mere passive quality, comp. the use of ὑπομένειν, Xen. Mem. II. 8. 6 τῶν πραγμάτων ὅσα μὲν δύνασαι ποιεῖν [χρὴ] ὑπομένειν: Ign. Polycarp 6 ἡ ὑπομονὴ ὡς πανοπλία. In N.T. the word both in its verbal and substantival forms receives an accession of meaning from its use by our Lord Himself: ὁ ὑπομείνας εἰς τέλος σωθήσεται, Mat 24:13; or, as the saying is reported in Luk 21:19, ἐν τῇ ὑπ. ὑμῶν κτήσεσθε τὰς ψυχὰς ὑμῶν, and in Luke’s version of the parable of the Sower καρποφοροῦσιν ἐν ὑπομονῇ, Luk 8:15. The word does not occur in the other synoptics or St John’s Gospel, but is frequent in the Pauline Epistles; see especially Rom 5:3 εἰδότες ὅτι ἡ θλίψις κ.τ.λ., a passage strictly parallel to this, ἡ θλίψις corresponding with the τὸ δοκίμιον τῆς πίστεως of St James. And, as in Aristotle’s system, the repeated act produces the habit, from which in turn corresponding action springs.

So completely had ὑπομονή become identified with Christian character that it gave point to the Emperor Julian’s sneer, when the Christians complained of their treatment by pagan governors: “Bear it patiently,” he said, “as your God commands you,” Socr. H. E. III. 14.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

3.] Ground of this joy: knowing (as you do) that the proof of your faith (δοκίμιον, or δοκιμεῖον, Plato, Tim. p. 65 c. Pott explains it, “quo quid exploratur;” Heisen, “quo rei, quæ sub examen vocatur, manifestatur sinceritas, eaque probatur omne id intrinseca virtute possidere, quod extrinsecus specie et nomine præ se fert.” So in Dion. Hal. Rhetor. ii., δεῖ δὲ ὥσπερ κανόνα εἰναι καὶ σταθμήν τινα καὶ δοκίμιον ὡρισμένον πρὸς ὅ τις ἀποβλέπων δυνήσεται τὴν κρίσιν ποιεῖσθαι: so, but joining with the idea of a test that of amelioration and perfecting also, Herodian ii. 10. 12, δοκίμιον δὲ στρατιωτῶν κάματος ἀλλʼ οὐ τροφή. The word must be taken here as abstract, ‘the proving,’ not as concrete, ‘the medium of proof,’ viz. the temptations. See further on 1Pe 1:7) worketh (reff.) endurance (ὑπομονή, “perseverantia, quod magis est quam patientia,” Theile. But does not St. Paul, Rom 5:3, Rom 5:4, state precisely the converse, viz. that ἡ θλῖψις ὑπομονὴν κατεργάζεται, ἡ δὲ ὑπομονὴ δοκιμήν? Doubtless: but it is really the same that is said: θλῖψις there = τὸ δοκίμιον here. As De Wette observes, the thought is not carried to its end as in Rom., but the Apostle breaks away at ὑπομονήν to exhort respecting it):

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Trying [δοκιμιον] . Rev., proof; but the American Revisers insist on proving, and rightly. See on 1Pe 1:7.

Worketh [κατεργαζεται] . The compound verb with kata, down through, indicates accomplishment. The proving will work successfully and thoroughly. This harmonizes with a perfect work, ver. 4.

Patience [υπομονην] . See on 2Pe 1:6, and Jas 5:7.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.