James 1:4

Jam_1:4

Let patience have her perfect work

The perfect work of patience

We can all attain to a certain amount of proficiency at most things we attempt; but there are few who have patience to go on to perfection.

Even in reference to things that we like, such as amusements, we are impatient. What is wanted to make even a good cricketer is, that patience should have its perfect work. The gift of continuance--that is what so many of us want. As a rule, the time required for the production of an effect measures the value of that effect. The things that can be developed quickly are of less value than those which require longer time. You can weed a garden or build a house in a much shorter time than you can educate a mind or build up a soul. The training of our reasoning faculties requires a longer time than the training of our hands. And moral qualities, being higher than intellectual, make an even greater demand upon the patience of their cultivator. Love, joy, peace, faith, gentleness, goodness, truth-fulness--with what perseverance in the diligent use of Gods grace are these acquired! And this patience which we ought to have with ourselves, ought surely to be extended towards others--Be patient towards all men. It need not surprise us that we cannot make others what we would like them to be, since we cannot make ourselves as we wish to be. Parents are often unreasonably impatient about the intellectual and moral development of their children. Those who labour for the elevation of the masses must have that faith and patience which work where results cannot be seen. If we may say so without irreverence, we would say that we must let patience have its perfect work in our thoughts about the government of God. In our impatience we wonder why He should be so tolerant of the thorns upon which we have to tread, instead of taking them away and strewing our path with rose-leaves. God sees that these thorns are better for us than rose-leaves. The way most persons accept misfortune is the greatest misfortune of all; while nothing is a misfortune if patience be allowed to have its perfect work. In the top room of one of the houses of a miserable court, which I know well, there lives an old woman crippled and deformed in every joint by chronic rheumatism. Listen! She speaks of her gratitude. For what? Because with the assistance of a knitting-needle and her thumb, the only joint that will move, she can turn over the leaves of her Bible. (E. J. Hardy, M. A.)

Patience under afflictions

If we consider the condition of those Jews to whom the apostle directs this Epistle, we shall find that as they were a dispersed, so they were as afflicted and persecuted people. To these dispersed and distressed Christians, the apostle directs this his Epistle, and exhorts them, My brethren, count it all joy when ye fall into divers temptations (Jam_1:2)--that is, when ye fall into divers tribulations; for by temptations here he means not the inward assaults of the devil, but the outward assaults of his instruments. A strange command, one would think, to bid them rejoice at such a time and in such circumstances as these 1 Now, in this are included two things, which should mightily futher their joy.

1. That all their sufferings are for the trial of their faith. God by these tries whether your faith be well-grounded and saving, or whether it be only temporary and flitting: tie tries whether it be weak or strong; whether it be able to support itself upon a promise, or wants the crutches of sense and visible enjoyments to bear it up; whether it be a faith that is wrought in you only by conviction, or a faith that hath wrought in you a thorough conversion; whether it be a faith wrought in you only by evidence of the truth, or a faith that is accompanied with a sincere love of the truth. And, therefore, rejoice in your afflictions: for these will help you to determine this important question. Certainly that Christian hath great reason to suspect himself who cannot rejoice that he is going to heaven, though God sends a fiery chariot to fetch him.

2. This trial of their faith worketh patience. The more a Christian bears, the more he is enabled to bear; his nerves and his sinews knit and grow strong under his burdens. And therefore also count it all joy when ye fall into divers temptations. If thy sorrows add any degree of fortitude to thy patience, thou hast far more reason to rejoice than to repine; for nothing in this present life is to be accounted good or evil, but only as it respects the advantage or disadvantage which our graces receive by it. Let patience have her perfect work, and then you shall have cause to rejoice. Let her go on to finish what is begun; and then shall ye be perfect and entire, wanting nothing. It is not enough that ye can bear some afflictions, and that only for some time; but if you will be perfect, as you must do the whole will of God, and that with constancy unto the end, so you must suffer the whole will of God, and put no earlier period to your patience than to your obedience. Patience ought not to prescribe, either to the kind, measure, or degree of our sufferings.

From the words we may observe these two prepositions--

1. That a Christians patience ought to accomplish all the work that is proper for it while he lies under afflictions: Let patience have her perfect work.

2. That the perfection of patience is the perfection of a Christian: That ye may be perfect and entire, wanting nothing. And herein I shall prosecute this method.

I. WHAT IS THIS PATIENCE which a Christian ought to exercise and accomplish when he is under sufferings? It is a grace of Gods Spirit wrought in the heart of a true Christian, whereby he is sweetly inclined quietly and willingly to submit to whatsoever the Lord shall think fit to lay upon him; calming all the passions which are apt to rise up in him against Gods dispensations, with the acknowledgment of His infinite sovereignty, wisdom, justice, and mercy, in those afflictions which He is pleased to bring upon him. Negatively.

1. Patience is not a stoical apathy, or a senseless stupidity, under the hand of God. It is no narcotic virtue, to stupify us and take away the sense and feeling of afflictions. If it had any such opiate quality in it, it were not commendable; for that is no suffering which is not felt. And those who are stupified under the hand of God, and who take no notice of His judgments, are no more to be accounted patient than a block is when it is hewn and cut. Nay, patience is so far from taking away the sense of sufferings, that it rather quickens it. There is no man that more feels an affliction than a Christian doth; for he refers his chastisements to his deserts.

2. Patience doth not stifle all modest complaints and moderate sorrow. A patient Christian may well be allowed this vent for his grief to work out at. Grace never destroys, but only regulates and corrects nature. It will permit thee to shed tears, so long as they run clear, and the course of them doth not stir up the mud of thy sinful passions and violent affections. And, again, a patient Christian may make use of all the doleful signs of sorrow which God hath allowed and nature exacts, and yet his spirit not be moved beyond its due temper and consistency; like a tree whose boughs are agitated by every gust and storm of wind, when yet the root remains unmoved in the earth.

3. Patience doth not oblige us to continue under afflictions when we may lawfully and warrantably release ourselves from them. It doth not require us to solicit troubles. It is a sign of a vitiated palate if our physic taste not somewhat unpleasing to us; and of an obstinate mind if we be not careful to shun the discipline of the rod. If God bring sore, and perhaps mortal, diseases upon thee, it is not patience, but presumption, to refuse the means which are proper for thy recovery, under pretence that thou art willing to bear whatsoever it pleaseth God to lay upon thee.

4. Much less doth patience oblige us to invite sufferings. It is fortitude enough if we manfully stand their shock when they assault us; but it is temerity to provoke and challenge them. Neither is it patience to bear those invented severities which blind devotionalists inflict upon themselves: they may soon enough lash themselves into pain, but never into patience; this is a virtue which thongs and whipcord can never teach them. And thus I have showed you what patience is not.

Positively. In patience there must be--

1. A quiet, willing submission to the hand of God.

2. A quieting of our unruly passions. A calming of all those impetuous storms which are apt to arise in a mans heart when he is under any heavy sufferings.

3. All this must be done upon right grounds. Indeed, there is a natural patience--a patience that may be found in natural men devoid of true grace--which proceeds only upon natural and moral principles: as, that it is folly to strive against fate, and that it is equally folly to torment ourselves about what we can help. And thus we see what this grace of patience is.

II. WHAT IS THE PROPER WORK OF PATIENCE.

1. The first work of patience is the quieting and composing the spirit of the afflicted. He is calm within, though his outward condition be full of storms Act_20:24).

2. Another work of patience is to put a stop to all immoderate complaints.

3. Another work of patience under sufferings is self-resignation to the sovereign will and disposal of Almighty God. And there be two notable ingredients which go to the composition of it--self-denial and submission.

(1) Patience works the soul to a self-denying frame and temper. Fretfulness and impatience do always proceed from self-love. A cross lies very heavy upon a selfish man. And he that makes this world his all, must needs look upon himself as utterly ruined if God take from him that wherein he placeth his highest felicity; and therefore no wonder if he break out into passionate exclamations. But a truly patient soul puts a lower estimate upon these things; he values them, indeed, as comforts, but not as his chief good, otherwise he would have no patience in sustaining the loss of them. Yet still be looks not upon himself as undone; still he hath his God and his

Christ, and his grace left. God doth but deny him that wherein he hath learned to deny himself.

(2) As patience works the soul to a self-denying, so it does likewise to a submissive frame and temper. When it hath brought a man to renounce his own will, it then resolves him into the will of God. The will of His precept He hath made known unto us by His Word, and to that we ought to submit our wills by a cheerful performance of what He hath commanded. The will of His purpose He makes known unto us by His providence; and to that we ought to submit, by a quiet bearing of whatsoever He shall see good to inflict. Christ is willing not to have His own will, and so every patient Christian brings his will to this submission; that it is his will, that not his, but Gods will should be fulfilled.

4. Another work of patience is a holy endearing of our afflictions to us; when it bring us to account them precious, as choice mercies bestowed upon us. Patience will make the soul thankful for corrections, esteeming it a token of Gods special regard and condescension that He will vouchsafe to afflict us. We are all prone to think that God never minds us, but when He is continually heaping new mercies upon us; and if any calamity befall us, we presently fear that. God hath forgotten us; but patience teacheth a Christian to believe that in every affliction God doth most particularly regard our concerns; that He is as mindful of us when He chastises as when He favours us. And therefore we should account afflictions as dear a pledge of Gods love as prosperity. And as weeds grow fastest in a fat and rank soil, so our corruptions thrive and are ready to overrun our souls when our outward condition is most prosperous; and therefore Gods love and care of us constrain Him sometimes to use severe discipline.

5. Another work of patience is the reconciling of a man to the instruments of his sufferings, to make him willing to forgive them himself, and to pray to God for their pardon, who is far more offended by them than we can be.

6. Another work of patience is to obstruct all dishonourable or unlawful ways of deliverance from those sufferings under which we lie. Patience will not suffer a man to accept of deliverance if he cannot free the honour of God and the purity of his own conscience from stain, as well as his outward man from trouble.

III. WHEN IT IS THAT PATIENCE HATH ITS PERFECT WORK.

1. Patience hath, then, its perfect work when it is proportionable to the sufferings and affliction, under which we lie, and that both in duration and fortitude. And therefore--

(1) If thy afflictions and sorrows be of long continuance, thy patience, that it may be perfect, must be prolonged. If thy patience wear off one day before thy trouble cloth, it hath not its perfect work. Now, then, O Christian 1 look upon thyself as a traveller, and make account that whatsoever burden God is pleased to lay upon thee, He may perhaps not take it off till thou comest to thy inn, to take up thy lodging in the grave.

(2) Sometimes our sorrows and sufferings are very deep, our burdens very heavy and pressing; and God may give thee a deep draft of the bitter cup, and squeeze into it the very quintessence of wormwood. Now, in this case, that thy patience may be perfect, it must be strong, as well as lasting; it must have sinews in it, to bear weighty burdens (Pro_24:10).

2. That our patience may be perfect, it must be proportionable also to the need of the sufferer. For then hath patience its perfect work, when a man bears whatsoever is necessary for him. Now, both the cure and thy patience are then perfect when, of a proud and high-minded person, He hath brought thee to an humble and meek spirit; when, of a worldly and self-seeking person, He hath made thee a public-spirited and self-denying Christian; when, of a drowsy and secure, He hath made thee a vigilant, zealous, and active Christian.

3. That thy patience may be per-feet, it must be a joyful patience.

IV. That which remains is to ENFORCE upon you this exhortation of the apostle.

1. For the motives to patience, they are many and powerful. And such, indeed, they had need be, to persuade our fretful natures to the exercise of so hard a grace. Yet grace can work those wonders which nature cannot. And there be several considerations that will tend mightily to hush all the disturbances of our spirits, under all our sorrows and sufferings.

(1) That there is nothing more necessary for a Christian, in the whole conduct of his life, than the work and exercise of patience (Heb_10:36). And this especial necessity of patience will appear, if we consider that our whole life is but a scene of sorrows and troubles. Consider that patience is necessary to alleviate and lighten the afflictions we suffer. The same burden shall not, by this means, have the same weight in it. There is a certain skill in taking up our load upon us to make it sit easy; whereas others, that take it up untowardly, find it most cumbersome. Let the very same affliction befall two persons--the one a patient, meek, and self-resigning soul; the other a proud, fretful wretch, that repines every disappointment--and with how much more ease shall the one bear it than the other! The burden is the very same; but only the one is sound and whole, and it doth not wring nor pinch him; but the others impatience hath galled him, and every burden is more intolerable to him, because it lies upon a raw and sore spirit. It is not so much the wearing as the striving with our yoke that galls us; and as it is with beasts caught in a snare, so is it with impatient men--the more they struggle, the faster they draw the knot, and make their sufferings more uneasy and their escape more impossible.

(2) Another motive to patience may be to consider who is the Author and Inflicter of all the sufferings which thou undergoest. Consider that God is the absolute and uncontrollable Sovereign of all the world. Consider that God is not only our Sovereign, but He is our Proprietor. Consider the relation wherein God stands unto thee. Consider, again, that it is an infinitely wise God that afflicts thee; and, therefore, thou mayest well acquiesce in His providences. All thy sorrows are chosen out for thee by that God who doth inflict them. He knows the just proportion of what thou art to undergo. He is the Wise Physician, that knows what ingredients, and what quantities of each, are fittest for thee to take. He knows and considers the events and the consequences of things, which are hid in a profound obscurity from us short-sighted creatures. Possibly He intends the greatest mercy when Be brings the sorest trials upon thee. Consider God is a faithful God. To this let me add one consideration more concerning God; and that is, that He is the God of Patience (Rom_15:5). And that, not only as He is the God that requires patience from us; not only as He is the God that gives patience to us; not only as He is the God that doth own and crown patience in us; but as He is the God that doth Himself exercise infinite patience towards us. He bears more from us than we can possibly bear from Him.

(3) Consider what thou hast deserved. And this will be a most unanswerable argument for patience under what thou feelest.

(4) A fourth motive to patience may be the consideration of the great benefits and advantages that accrue to us by afflictions (Heb_12:11). As the ploughing up of a field seems utterly to spoil the beauty of it, when its smoothness and verdure are turned into rough and unsightly furrows, and all its herbs and flowers buried under deformed clods of earth; but yet, afterwards, in the days of harvest, when the fields laugh and sing for joy, when the furrows stand thick with corn and look like a boundless sea and inundation of plenty, they yield an incomparable delight to the eyes of the beholders and welcome sheaves into the bosom of the reapers; so when God ploughs up any of His children, it may seem a strange method of His husbandry thus to deform the flourishing of their present condition; but yet, afterwards, when the seed which He casts into these furrows is sprung up, both the wisdom and goodness of Divine Providence will be made apparent in thus converting a barren prosperity into a more fruitful adversity. Improvements and advantages that we may make of our afflictions. As they are the exercises of our graces, so they keep them lively and active. Exercise, you know, though it weary the body for the present, yet conduceth to its health and soundness. Afflictions are the souls exercise, by which God keeps our graces in breath, which else would languish and he choked up. Indeed, experience and custom facilitate all things, and make that very easy which before we accounted difficult. All birds when they are first put into their cage fly wildly up and down, and beat themselves against their little prison, but within two or three days sit quietly upon their perch and sing their usual notes. So it fares with us. When God first brings us into straits, we wildly flatter up and down, and beat and tire ourselves with striving to get free; but at length custom and experience will make our narrow confinement spacious enough for us; and though our feet should be in the stocks, yet shall we, with the apostles, be able even there to sing praises to our God. Another advantage of afflictions is this: that they are physic to the soul, to expel and purge out its corruptions. A patient bearing of afflictions is a clear evidence of our adoption. Indeed, our sufferings only prove us to be the sons of Adam, on whom the curse is entailed through his primitive transgression; but our patience is a strong proof that we are the sons of God. All metals may be melted in the furnace; but it is the property of gold only to endure the fire, and lose nothing of its weight or worth. Consider that a patient suffering of affliction will make rich additions to the weight and splendour of thy crown of glory.

(5) Another motive may be this: that a patient bearing of affliction is a very great honour, both to ourselves and to God. To ourselves (consult 1Pe_4:14; 1Pe_1:7). It brings in a great revenue of glory unto God.

(6) Consider that patience under afflictions is the best way to be freed from afflictions.

(a) If they be immediately from men, patience is of such a sweet, winning nature, that, unless they have quite divested humanity, they cannot long persevere in a causeless wronging of those who quietly bear and pass by their former injuries. Patience withdraws fuel from wrath: it finds no new occasion to stir up strife by opposition. If our sufferings be immediately from God, a patient bearing of them will the sooner put a period to them; because usually one great end why God doth afflict us is to teach us patience.

(7) Consider that all thy sufferings in this life are in themselves tolerable. They are but the infirmities of a man, which the spirit of a man may bear; for they are only partial. All thy afflictions and sufferings have a great mixture of mercy in them.

(8) Consider how many thousands in the world are in a far worse condition than yourselves, and would account themselves happy were they in your circumstances.

(9) As another motive to patience, consider of how short duration and continuance all the troubles and afflictions of this life are. Though your way be thorny and miry, yet it is but short. Let thy afflictions be as grievous as thy passion can describe them, yet doth God afford thee no lucid intervals? Hast thou no intermission from thy sorrows? This is mercy, and this time of thy refreshment ought not to be reckoned into the suffering, as commonly it is. Indeed, men have got an art of making their sorrows longer than they are. Ask one who labours under a chronic distemper how long he hath been troubled with it; straight he will tell you for so many months or for so many years, when yet, perhaps, the greater part of that time he enjoyed ease and freedom between the returning periods of his disease. If thou hast been long under afflictions, yet perhaps they have been varied. Even this is mercy, that He will not strike long upon one place, nor scourge thee where thou art sore already.

(10) The tenth, and last, motive to patience, which ought to be very effectual with all true Christians, shall be taken from the example of our Lord and Saviour Jesus Christ. Consider that His sufferings were infinitely greater than any that we can possibly undergo. Consider that all His unknown sufferings were not for His own, but for our offences.

2. The next thing in order is to show those distempers of spirit which are great hindrances of patience, and give a very great advantage to every cross to ruffle and discompose it. And they are such as these--

(1) An effeminate softness and delicacy of spirit, when the mind is lax and fluid and hath not its due consistency. Consider the indecency and unbecomingness of impatience. It sits ill upon a man, and renders him contemptible and ridiculous. Consider the vanity and folly of impatience. To what purpose is it that thou torturest yourself? Couldst thou relieve thyself by it, this might be some reasonable pretence. Consider that impatience is not only unseemly and foolish, but it is unchristian too. There is nothing more directly contrary to the true spirit and genius of Christianity.

(2) Another great hindrance of patience is a fond love and admiration of these creature enjoyments.

(3) Another great hindrance to patience is pride and self-love.

(4) Reflecting too much upon the instruments of our sufferings is oftentimes a mighty hindrance to the composure and patience of our spirits. And there are these considerations, that make us impatient under sufferings. The meanness and contemptible vileness of the instrument. It heightens impatience when we reflect upon the nearness of those who are the occasions and instruments of our sufferings. It many times heightens impatience to reflect upon the base ingratitude and foul disingenuity of those from whom we suffer.

(5) Reflecting upon a former more prosperous condition is oftentimes a great provocation unto impatience under our present sufferings. (Bp. E. Hopkins.)

The fruits of patience

The word temptations here includes bodily temptations to evil, but not alone these; all forms of trial of every kind as well. Now, what is the attitude of men, even the best, when the clouds gather about them, when one desire after another is balked, and when one fear after another is fulfilled? Men settle down into gloom. They are very apt to fall into complaints and dolorous lamentations. But the Apostle James says to them, Count it all joy when adversity and various trials of the spirit come on you. Where we come into life with comparatively untrained forces, in ignorance of the old-established laws, with social liabilities and desires that seek to be fulfilled, we require a long period of time in which to develop; and when mens desires are unfulfilled and are thwarted, that condition of things makes a man more manly. It drives him from his lower up into his higher nature. For see, My brethren, count it all joy when ye fall into divers temptations, knowing this, etc. Is that, then, the result of patience? Is that homely quality so wonderful as to be praised in that way, that all your trials work faith, and faith works patience, and patience makes the perfect man? Is patience the sign of perfection in a man? It is that supreme quality by which a man reins in his forces, places himself willingly where God, by His providence, allots him, and is superior to his circumstances; where he has that consideration for himself, as a child of God and an heir of immortality, that no condition upon earth can daunt him. A king in disguise, wandering incognito through different lands, brought oftentimes to great straits, obliged to company with peasants, to gnaw their black bread, suffer hunger and thirst, oftentimes pushed hither and thither. But he lives within himself, and says, How absurd for me, who am a king, who have revenues in abundance, to be put in these conditions. Here I am treated as any peasant; I am shoved here and there, and nobody takes any account of me. In a few weeks or days, at most, I shall recover myself, and sit again in high places. So a man in this life, knowing himself to be Gods son, the heir of eternal glory, knocked about by various circumstances here and there and everywhere, has a legitimate pride in his birthright. It is just exactly under such circumstances that pride is legitimate. It lifts one up into a consciousness of his superiority to everything when he is pushed this way, that way, or the other by conflicting troubles and by trial. The conception of the apostle is that the difficulties and temptations of every kind in this mortal life really drive us up into the higher elements of our nature, practise us in them, make us more sanctified men, veterans, as distinguished from militia untried in the field, old men of wisdom and experience as compared with young men just coming into the trial of life. Count it all joy when ye fall into divers temptations, because it is going to make men of you, going to make you hardy, going to thrust you up upon higher considerations, that are more becoming to you than the mere gain of ease and comfort and desires fulfilled. We see it to be, then, one of the most important qualities, as it works for manhood, to have this conception of ourselves as superior, by the grace of God, to all the accidents and conditions of this mortal life. Are griefs oppressive? By the grace of God I am able to bear grief, saith the Christian hero. Does one suffer lack? I am able to do without abundance. Am I despised and thrust aside? I am able to be despised and rejected. Now look at this matter more largely. Patience is the indispensable condition of mankind, unless they are at the seminal point. A savage and lazy Oriental, in a climate that takes away all courage and enterprise, does not have much patience. He does not want anything. He sits still, without desire, without enterprise, without out-reaching, without grasp, except in momentary fury. Just in proportion to the eminence of a mans sphere and the genius of a mans endowments, the quality of patience is necessary. Necessary, in the first place, because it is not possible for a man to have at once all he wants, or to regulate his wants and nature so that his supplies shall come in their order and in their gradation just as he needs them. Let us consider a few of the conditions in which men are placed where patience is necessary.

1. In the sphere of personal life, patience is a virtue. The ambitions of youth, the far-reaching before we are prepared for manhood, need it.

2. Now, in the household, and in early life generally, there are a thousand things that call for simple patience. The household is a little kingdom. It is a little sphere of light, held together by love, the best emblem and commentary upon Divine government there is. And yet how much there is in the household that frets! In the household there are the seeds of disturbance and confusion. But--patience, patience! You have need of patience in all the various experiences of the household, the collisions that come from differing natures seeking to fit themselves together; developments of all those practical qualities that enable men to live together, not only in patience, but in harmony, making the unity of the family produce every day, as it were, harmonious music. All these things require that men should have faith, and faith is the father of patience--that is to say, that prescience which enables a man to look forward to see that these things must be, and to wait for them, expecting them.

3. So in all the conflicts of business, the misunderstandings of men, the untrustworthiness of men, the rivalries of men, promises not fulfilled, disappointments of every kind. Ye have need of patience in all the conflicts of business. Do not give up. What if to-day is yesterday turned bottom side up, to-morrow it will turn the right way again. What if the cloud does lower to-day? The sun will strike through by and by. What if the rain has come? It has come on you that are able to bear it. A man in all these contingencies of life, in the strife for position and influence, and for wealth, whether it be large or moderate, meeting various troubles and succumbing to them, is scarcely to be called a man. But if he rises in spite of his difficulties, that man is made stronger and larger by his troubles in civil, social, or business life. Ye have need of patience, saith the apostle, that after ye have fulfilled the will of God, ye wait to receive the reward.

4. Even in higher degree do men need patience when they are workers in the moral sphere. Human nature works upward very slowly and irregularly. New truths and new views require a long time. A farmer goes out and gets his phosphate, and puts it on the seed over-night, and says, We will see in the morning what it has done. He goes out, and says, Well, it aint done a bit of good. No, not in a night. Ministers sow sermons on congregations, and think they will come up in a minute. But they will not come up in a good many minutes. By and by, little by little, by those and other influences, men will rise. There is nothing in this world that is so slow as the building of a man. In the process of building him an immense amount of time is consumed. A man gives out his plan of a house to an architect, and goes to Europe. In six months time he comes back, and thinks he is going to move right in. When he arrives at the spot, there is nothing but brick and stone, and mortar and scaffolding, and all sorts of litter, dirt, and confusion. He is amazed at it. But in proportion to the elaborateness and largeness of the dwelling is the time that is required to construct it. So it is with moral ideas in the community, educating the whole people, enabling men to look without prejudice upon truth, and bringing them forward step by step. It is very slow work, and ministers, reformers, teachers of schools, parents, and all those whose desires are set for the furtherance of the welfare of men, have need of patience, great patience. Still one thing more. Let patience have her perfect work. Raw patience does not amount to much. Ripe patience means a great deal; not that patience which is momentary and fugitive, but that which is settled down and become chronic. How beautiful it is to see a man or woman who has come to the state of ripe patience--the serene face of the matron, on whom all sweetness and goodness wait, who is living just at the golden sunset of her life, and who has been through trials unnamed--for the great sorrows of this life never come to the surface; broken-hearted almost, yet, by her faith in God, enduring till one and another thing is removed, and her life at last is completed, and she stands in the golden light, waiting. How beautiful is the serenity of victorious age that has not been overthrown, that has gone through the rugged way, and across Jordan into the promised land! How noble, too, is the heroic patience of men willing to give their lives for their kind, without selfish ends, with noble and heroic aspirations, waiting, waiting. (H. W. Beecher.)

Patience and perfection

1. The perfection of our graces is not discovered till we are put upon great trials. As a pilots skill is discerned in a storm, so is a Christians grace in many troubles.

2. The exercise of grace must not be interrupted till it be full and perfect. Ordinary spirits may be a little raised for a time, but they fall again Gal_5:7). It is not enough to begin; our proceedings in religion must lie answerable to our beginnings. While you are in the world, go on to a more perfect discovery of patience, and follow them theft through faith, and a continued patience have inherited the promises Heb_6:12).

3. Christians must press on to perfection. That ye may be perfect and entire, nothing wanting.

(1) Christians will be aspiring to absolute perfection. They are led on to growth by this desire: they hate sin so perfectly that they cannot be quiet till it be utterly abolished. First, they go to God for justification, then for sanctification, then for glorification. And as they are bent against sin with a keen hatred, so they are carried on with an importunate desire of grace. They that have true grace will not be contented with a little grace; no measures will serve their turn.

(2) Christians must be actually perfect in all points and parts of Christianity. As they will have faith, they will have patience; as patience, love, and zeal.

(3) They aim at the perfection of duration, that, as they would be wanting in no part of duty, so in no part of their lives. Subsequent acts of apostasy made our former crown to wither (2Jn_1:8). (T. Manton.)

On patience

I. THE NATURE OF PATIENCE.

1. It is a grace of the Holy Spirit, and is not to be confounded with that constitutional hardiness, or apathy of mind, which renders some men insensible to the most affecting events.

2. It is manifested in a cheerful submission to the trials of life. The good man perceives the mercy there is in Gods frowns, and the kindness there is in His strokes.

3. It is manifested in the steadfast pursuit of religion in spite of all its difficulties.

4. It is manifested in forbearance and kindness to our fellowmen.

5. It is shown in the steadfast expectation of the blessings of grace and glory.

II. THE IMPORT OF THIS EXHORTATION.

1. This intimates that our patience should rise to the highest improvements of which it is susceptible. We must labour to attain such measures of this grace as to glorify providence in the whole of its dealings with us.

2. It intimates that we should endeavour to persevere in the exercise of this grace to the end, in spite of the increase of our troubles.

III. THE MOTIVE WE THIS CONDUCT WHICH THE TEXT SUGGESTS. Attention to the state of the primitive Christians will lead us to the true import of the apostles language. Their faith in the gospel and their attachment to its Author were strong, they had enabled them to overcome prejudices in favour of the Jewish religion which they had long fondly cherished. They had enabled them to relinquish the esteem of their bigoted countrymen, which had formerly been their solace amidst the indignities of the heathen, and to unite themselves with the followers of the Lord Jesus in spiritual worship and in pure benevolence. Now, as to these principles, they might be ready to imagine that they constituted the whole of the Christian character; but, though essential parts of it, more was still requisite. Patience was a grace which it was necessary they should cultivate most assiduously. It is a principal feature in the character of Christ. In this motive the apostle may be considered as intimating the influence of patience in securing and improving the other graces of religion. It keeps the shield of faith firm on the breast, and the fire of love flaming in the heart. It keeps the hands of prayer from falling down, and the song of praise from becoming cold or careless. Where patience hath its perfect work it hath as powerful an influence on happiness as on goodness. No anxiety can harass, end no despair cloud the heart where it rules. Conclusion: I shall give you a few counsels to aid you in the cultivation of this principle.

1. Be frequent in your prayers to the God of patience, that He may confirm you to the end.

2. Study with care the character of Jesus, and especially His patience.

3. Converse frequently with your companions in tribulation, and in the kingdom and patience of Jesus Christ. You should state your sorrows to each other, not to give vent to a querulous temper, but to solicit aid in presenting such considerations as may animate your resolution and confirm your fortitude.

4. Search the Scriptures daily. The Bible is the word of Christs patience. There you will see a goodly company who, through faith and patience, inherit the promises, and there the most animating motives are presented to excite you to follow them.

5. Think on the lustre which this will shed on the religion yea profess. This has been one of the boasts of philosophy, that it has made men superior to the evils of life; and nothing will degrade Christianity more, in the estimation of such men, than a querulous temper in its followers.

6. Think on the approbation which Christ will express of the perfect work of patience (Rev_2:19). (H. Belfrage, D. D.)

Patience

I never feel more strongly the divinity and perfectness of the Christian system, than in reading the works of those classic authors whose morality makes the nearest approach to the Christian standard. The chief fault that I find with Seneca is his omission of patience from his list of virtues; and from this omission, unessential as some might deem it, there flow the most fatal consequences. He gives many admirable precepts for contending with the evils of life, and destroying their power by exterminating them. But if they exceed mortal strength, and cannot be overcome, he represents it as beneath a wise or a brave man to bear them, when it is so easy to leap out of existence. The very field of discipline, which the heathen moralist thus precluded for his disciple, is that on which the precepts and example of Jesus are the most full and clear. Courage is an occasional act or effort of the soul; patience, a continuous habit. Courage is the mission of some; patience, the duty of all. Courage courts observation, and sustains itself by every possible outward stimulus; patience is lonely and quiet, its warfare is within. Courage may give its strength to evil, and may nerve the arm of the thief or the manslayer; patience dwells only in the bosom of piety, and always beholds the face of her Father in heaven. I now ask your attention to a few remarks designed to illustrate the necessity and the means of cultivating the virtue of patience, and the mode in which it so reacts upon the whole character as to make the patient disciple perfect and entire, lacking nothing. The necessity of this virtue can hardly be overrated. Our Saviour said, with literal truth, In the world ye shall have tribulation. Who escapes it? No one can feel more fully than I do that God has placed us in a good world, and has put within the reach of us all a large preponderance of happiness over misery. And these visitations of Providence are not momentary, so that they can be met by a sudden and defiant effort; but they are prolonged, spreading out into the future, and the end is not yet, but is beyond our calculation.

1. Among the means of cherishing patience I would first name a deep and enduring sense of the love of God, and of the merciful purpose of all His dispensations. This we all confess in words; but we must feel it. This needed faith in a fatherly Providence parents should teach their children, when they are full of joy; and the young, prosperous, and always happy should grow into it more and more in daily adoration and thanksgiving. There has been, there is, enough in the life of each of us, if we would only ponder upon it, to draw forth the confession, with gratitude too full for utterance, God has nourished me as a child--in ways and times without number He has revealed Himself as my Father and my Friend. This spirit will give us patience when the evil days come. We shall know that afflictions are but altered forms of mercy, ordained with kind purpose and for a blessed ministry, that outward trial is sent to heal inward disease. We shall lean in faith upon a Father, whose ways seem dark to us only because we are children and fall short of our Fathers wisdom. Our trust will be confirmed by exercise and deepened by experience, so that every new period of trial will give to patience its more and more perfect work.

2. Again, patience derives nourishment from the hope of heaven, not from the mere belief in immortality, but from the personal appropriation and consciousness of it. We think little of a rough road or a bad inn, if the end of our journey is near and attractive. We cheerfully encounter temporary inconveniences if fully assured that they are to be followed by long and unbroken quietness and prosperity. Did we let our contemplations rest habitually on eternity, all our earthly trials would in like manner seem light and short, and not worthy to be compared with the joy set before us.

3. Patience receives also ample support from the life and example of Jesus. In Him the disciple learns that whom the Lord loves He chastens. Yet we behold Him calm, submissive, trustful. Not a murmur escapes Him, not an unconditional prayer for relief. His patience is tried at every point, both by the mysterious hand of an afflictive Providence, and by the malice and scorn of the wicked. But this life is a school for heaven, and we are accustomed to believe that we learn lessons here to practise there. Is net patience an exception? We can have no occasion for its exercise in heaven; why, then, assign it so prominent a place in the Christian character? This question will be best answered by considering the uses of patience.

(1) Under this head I first remark that there is one work which we must all accomplish, would we enter heaven, namely, the formation of spiritual characters, the establishment of the supremacy of the inward over the outward, of the soul over sense, of things unseen and eternal over things seen and temporal. This, however performed, is an arduous process; but perhaps not more so for those whose discipline is that of protracted suffering, than for the prosperous and happy. But for those who are rich, and full, and strong, if they would reach favoured places in the heavenly kingdom, there must be a course of self-restraint, self-denial, and self-renunciation. And herein lies one essential office of patience, in the spiritual-ising of the character, and how beautifully and effectually it does this many of us can testify, from our having felt nearer heaven in the abode of penury, or by the bed of chronic illness, than in the gayest and brightest scenes that have fallen within our experience.

(2) Then, again, in no form does a Christian example seem more attractive, and win more honour to the Christian name and character, than in patience under severe trial and suffering. Piety, indeed, is in the sight of God the same, under whatever form; but by man it cannot be equally appreciated in all conditions of life. In prosperity and joy, there will always be the sneering and sceptical, who will repeat Satans question, Doth Job serve God for naught? But touch the disciple in his dearest earthly interests, and if he then holds fast his faith, and if he talks of the goodness of God, and manifestly dwells in inward peace, there is no room left for cavilling. God means that we should all be examples to one another; that, while we save our own souls, we should shine for the salvation of others; and that thus the world should from generation to generation become more and more filled with lights on the heavenward path. This office, as I have said, seems to be performed with superior felicity and power by those whose mission it is to suffer rather than to do.

(3) I remark that patience is not a virtue to which even death sets limits. It belongs to heaven and to eternity. What I you ask, patience in heaven? Will there be suffering there? By no means. But what is patience? It is implicit trust, exercised in the darker scenes and vicissitudes of life. These scenes will brighten into the perfect day, these vicissitudes will be merged in the great change, when the corruptible puts on incorruption; but the faith of which they were the theatre will live for ever, and be for ever needed. There will be mysteries in heaven as well as here: things to be taken on faith before they can be fully known, portions of the vast administration of God, in which, in our ignorance, we must cast ourselves in humble reliance on His wisdom and goodness. I have thus spoken of the necessity, the aids, and the uses of patience. It makes life beautiful. It sheds a calm and heavenly glory upon the bed of death. (A. P. Peabody.)

Patience needed by Gods workers

In the New Testament patience, in almost every case, has a reference to what has to be endured or suffered rather than to what has to be accomplished. Nor is this to be wondered at. The first age of Christianity was an age of labour, but it was more conspicuously an age of endurance. Since that age Christianity has become a conquering religion as well as a suffering religion. The spirit of patience takes a wider range now; and instead of meaning endurance under suffering, it takes in all the difficulties which come in the way of well-doing, and embraces all that might come under the word perseverance. Let me notice some points in the nature of the Christian life which demand this spirit of patience or perseverance.

I. THE KINGDOM OF GOD SNARES, WITH ALL THE WORKS OF GOD, THE CHARACTER OF GROWTH and those who are fellow-workers with Him must accept the laws and conditions of His kingdom, and must, perhaps, wait long. I need hardly dwell on this fact of the growth of the kingdom of God. Take any single element of the character of a good man, or of a Church, or of a nation, and you see how impossible it is that it should all at once attain to perfection. Time, experience, are necessary. And perhaps the greater the virtue is, and the greater the work to be done, the slower will be the growth. It is so in the natural world, where the strongest tree, or the most sagacious and vigorous animal, comes to maturity after many years of slow growth. Civilisation is slow of growth; art, learning, high character in races and in individuals, all are of slow growth; but slower still is the development of religion, of high Christian virtue and character, whether in men or nations. What has strengthened the Christian graces of good men, their wisdom, their faith, their charity, their spirit of watchfulness, their faithfulness? Was it not the daily struggle against evil, the daily need of resorting to God for help, the falling back upon great eternal truths in the heart? If a man had all he wanted at the outset, he might, after a long life, be worse off than when he began. Certainly he would be deficient in many good qualities, and his inner character would be less complete. In countries where the inhabitants can live without labour, civilisation makes no advance; they have all they need, and in vain do you ask them to put forth efforts to rise higher in knowledge or in skill. But not less is the training of the soul in what is spiritual the fruit of opposition and hindrance. The hardest thing in the world is to do good, to chase away the prejudices and the errors and the bad habits which have taken root in the world. If a man could accomplish all this as by the magic wand, would he himself be as good a man as if he had been obliged to reach his end by the long laborious process of thinking and revising his thoughts, restraining his spirit, looking in upon himself, and upward to the Source of all purity and wisdom? Christ prepared His followers for all this. By His parables, by His life, by His death, He taught His disciples that opposition, defeat, and apparent destruction were, or might be, parts of the history of His Church, and that the harvest might only be reaped after long ages of waiting. This growth--so slow, so uncertain in outward appearance, so often advancing when it seems to have ceased, this growth of the kingdom of God in the individual--calls for a spirit of patience on the part of those who belong to thekingdom of God.

II. PATIENCE IN THE WORK OF GOD IS NECESSARY BECAUSE IT IS NO PART OF THE CONDITION OF CHRISTIAN SERVICE TO SEE RESULTS. Results of some sort we ask to see, and results of some sort we do see; but the full sum of our labours it may require more than one generation to see. The man of clear judgment and pure feeling will doubtless, before his career is ended, enjoy the sight of many persons who have caught his spirit and character. But even that reward comes by patience. I do not speak of the individual only, I speak of the Church and of the world.

III. THE SPIRIT OF PATIENCE IN CHRISTIAN WORK AND DUTY IS THE ONLY SPIRIT WHICH REALLY APPREHENDS THE RIGHT CHARACTER OF THE CHRISTIAN FAITH. The spirit of patience is not measured by the reward or the result. The whole essence Of Christianity is a contest with what is evil and wrong. It is presumptuous, and in the highest degree unbelieving, in us to say, I shall not take part in this tremendous conflict until I know what is to come out of it, and what good is to be done. The essential impulse of the Christian spirit is to set itself of the side of what is right and pure and true, irrespective of the issue. I know there are amongst us eases where, again and again, there has arisen, as if prompted by stern necessity, the suggestion that some work on behalf of an individual, or a class of individuals, may as well be thrown up. It comes to nothing. Is there any use doing more? What do you mean? The struggle is not a contest for one individual or for many; it represents the whole question of the supremacy of good or evil, the whole question of our faith in God, the whole question of our hope in the destiny of man. But the question may well arise in every heart, What right have I to ask that all my plans and purposes shall succeed, or that any one of them shall? Where do we see universal success free from mischance? In what region of nature do we find gain without loss, progress without decay? Everywhere we see a capacity for life and growth cut short and perish. We never, see in other cases what we so rigorously demand in our own. And what are we, it may well be said, what are we that an exception should be made on our behalf, and that we should never encounter disappointment and failure? (A. Watson, D. D.)

Patience

Patience is not there to begin with. It is no inborn grace, like love. It comes to us by and by, and tries to find room in our nature, and to stay and bless us, and so make us altogether its own. The first thing we are aware of in any healthy and hearty child is the total absence and destitution of this spirit of patience. No trace of it is to be discovered in the eager, hungry outcries, and the aimless, but headstrong struggles against things as they are. Buff presently Patience comes, and rests on the mothers lifted finger as she shakes it at the tiny rebel, and puts a tone he had never heard before within the tender trills of her voice, and he looks up with a dim sort of wonder, as if he would say, What is that? Then, in a few years, she looks at him out of the face of the old kitchen clock. It seems impossible that this steady-going machine should be so impassive, and persist in that resistless march; should not be quick to strike the hour he would drag before its time out of the strong heavens, or should not delay a little as he sits in the circle when the day is done, and dreads the exodus, at the stroke of eight, to his chamber. Poor little man! he has got into the old sorrow. It is not the clock, but the sun and stars he would alter, and the eternal ways. Then, as the child passes into the boy, he has still to find this angel of patience. It is then very common for him to transfer his revolt from the sun to the seasons. If he is in the country, he rebels at the slow, steady growth of things; they never begin to come up to his demand. It is with all boys as it was with John Sterling. His father gave him a garden-bed, to till as he would; and he put in potatoes. They did not appear when be thought they should; so he dug them out, and put in something else; and so he kept on digging in and out, all one summer, because the things sprouted and bloomed at once in his hot little heart, like Jonahs gourd. It was an instance of the whole boy life. Nature can never come up to his notion of what she ought to do until Patience comes to help him. But your big, healthy boy fights it out, hard and long; nothing is just as he wants it.

Christmas comes like a cripple, and school, when the holidays are over, like a deer. It is a shame cherries and apples will not ripen sooner, and figures find their places more tractably, and geographies run as straight as a line. It is easy to see, again, that these habits of the child and boy are only the germs of a larger impatience in the youth and the prime. We soon get our lesson from the angel about the kitchen clock and the courses of the sun, and the limits of our power to make this world turn the other way. We learn to come to time, and set ourselves to its steady dictation in all common things; and patience, so far, has her perfect work. I wonder to see the patience of some children, at last, about what they know they have got to do and be, in their tasks and strivings. But if the boy does learn all he ought to learn about times and seasons, and tasks and treats, and lines and limits, it is very seldom that the lesson holds good as he begins the march to his manhood, or when he gets there. Patience, then, has to teach him deeper things: time still says one thing and his desire another, and he hungers again for what God has forbidden in the very condition of his life. But now it is unspeakably more serious than it was ten years ago, as she comes to him and tries to teach him her great lesson. She has to remember what myriads of young men, strong, and eager, and headstrong as he is, have broken away from her after all. Fortune and position, weight for weight, with what faculty the Maker has given him, is just as sure to come to a man in this country as the crop to the farmer, and the web to the weaver, if he will only let this angel have her perfect work. Travellers in India tell us they have seen a magician make an orange tree spring, and bloom, and bear fruit all in half an hour. That is the way many believe fortune ought to come. They cannot wait for its patient, steady, seasonable growth. Patience comes and whispers, It wilt never do; the perfect work is only that done by my spirit; the magician can never bring his thirty-minute oranges to market, because they can never nourish anybody as those do that come in the old Divine fashion, by the patient sun and seasons. He gives no heed to the wise, sweet counsels; takes his own way; and then if he wins, finds that somehow he has lost in the winning; the possession is not half so good as the expectation: but the rule is, that the man who will not let Patience have her perfect work in building up his position and fortune, ends bare of both, and has nothing but a harvest of barren regrets. No man, again, comes to middle age without finding that this is the truth about all the noble sensations that give such a colour and grace to our life, and are such loyal ministrants to its blessing, if we can say No to the enemies of our good angel when they come and counsel us to disregard her ways, to let our passions take the bit in their teeth, and go tearing where they will. Twenty years ago last June, when I had been a few weeks in this country, I tasted, for the first time in my life, an exquisite summer luxury; and it seemed so good that I thought I could never get enough of it. I got some more, and then some more, and then I found, for the first time, I think, what it is to have too much of a good thing. The angel is there with his flaming sword, insisting that I shall only eat of it out of Eden. It has been to me ever since a parable of this deep old verity. I disregarded the angel whispering, You had better take care; if you eat that for a steady diet, through a whole June day, you do it in spite of me; the hunger for some more, which has been growing all your life, is a pledge that the good of this will abide with you as long as you live if you will always let hunger wait on appetite. I had no idea of doing that. Impatience got the rein, and I gathered and ate the whole harvest of that good thing between dawn and dark. Every glass of wine, or dram of whiskey, drunk by a healthy and strong young man, is an insult and injury to this good angel, and makes it so far impossible for her to do her perfect work, because he is spending ahead of his income of life, and bringing a fine power of being to beggary, if not to worse than that. He can only get that glow and flame at a heavy discount, both of life itself and of all that makes life worth living. Patience would help him to infinitely finer pleasures from her simple and wholesome stores, and they would stay with him as long as he lived; but he will not listen to her counsels, and will have none of her reproofs; therefore will she weep at his calamities, and mock when his dole cometh. There is a whole world of evils of very much the same sort, some more fatal still than the one I have named. It is the same thing whichever way we turn. Nature says one thing, and desire another. Only the perfect work of Patience can make both one, and then the result of both is grace. This is true, first, of our relation to one another. The very last thing most of us can learn of our relations to each other is to let Patience have her perfect work. Very few fathers and mothers learn the secret this angel is waiting to tell them about their children until perhaps the last is born. It is probable that he will give more trouble than any one of the others. Then love and duty were the motive powers; now it is love and patience. Patience is the only angel that can work with love. To refuse her blessing is to refuse Gods holiest gift, after what He has given us in the childs own being. I think the day is yet to dawn when fathers and mothers will feel that they would rather scourge themselves as the old anchorites did, than scourge their little ones; and will not doubt that they, and not the child, deserve it, when they feel like doing it. The fruit ripens at last all right, if we have the grace to let the sun shine on it, and to guard it from the destroyer. All the tendencies of our time to give children the right to have a great deal of their own way, are good tendencies, if we will understand that their own way is of course the right way, as certainly as a Climbing vine follows the turn of the sun: all we have to do is carefully and patiently to open the right way for them wherever they turn. Patience, again, must have her perfect work in our whole relation to our fellow-men. It is very sad to read of the shameful things that have been done in the name of religion, for the sake of conformity: how the fagot has burned, and the rack has wrung. Want of patience, indeed, apart from the vilest reasons, must be the main cause for the dreadful rank growth of this evil weed of divorce in our social life. If they did love each other once, they will never find such blessing as could come to them, with patience as the aid to their affections. Human souls have an imperial quality in them; a turn for insisting on being master; and when they come so close together as husband and wife, and love recovers his sight, as he will, Patience must take up her part and adjust the thing by a constitution of equal rights, and by an equal giving up of rights, or, in spite of love, there will come infinite trouble. We have very much the same thing to learn in our relation to each other in the whole length and breadth of our life. Ministers with their people, and people with their ministers; employers with their servants, and servants with their employers; men in their dealings with men, and women in their judgments of women. For, finally, there must be a Divine impatience, too. Jesus Christ felt it now and then; but you have to notice that it is never with weakness or incompleteness, or even folly or sin; for all these He had only forbearance and forgiveness, and pity and sympathy. What roused Him, and made His heart throb, and His face glow, and His voice quiver with a Divine indignation, was the hollow pretence and ugly hypocrisy He had to encounter, and the judgments one man made of another out of a sense of superior attainment. That is our right, as much as it was His right, as we grow towards His great estate. Last of all, for this angel of Patience we must cry to heaven. (R. Collyer.)

The lesson of patience

I. We ought to learn this lesson, in the first place, because of THE COMFORT IT GIVES. Patience means not getting put out when things do not turn out just as we wish. Look at Job. Look at Abraham. And then look at Jacob. An old proverb says, Patience is the remedy for all troubles. The best remedy for hard times is patience. Patience stifles anger, and sweetens the temper, and subdues pride. Patience bridles the tongue, so that it shall not speak in anger, and holds back the hand from striking in wrath.

Patience makes us humble in prosperity, and cheerful in adversity. Patience comforts the poor, and restrains the rich.

II. In the second place, we ought to learn this lesson because of THE GOOD IT DOES. When a ship is going to sea, it is necessary for her to be properly ballasted. The ballast steadies the vessel, and enables her to meet the storms and billows in her way with safety. This shows us what good patience can do.

III. But there is a third reason why we should try to learn this lesson, and that is because of THE HELP WE HAVE in doing so. We have great help given, in seeking to learn this lesson, from the examples of those who have learned and practised it before us. Suppose we are trying to climb up a steep mountain. We find it very hard work. If we see no footprints of others, we may say, No one has ever been along this path before. Perhaps it is impossible to reach the top of the mountain. What is the use of trying? We feel discouraged, and cease striving. But if the path is well worn, and there are footprints, we know that many people have gone up the mountain: then we may feel encouraged to keep on climbing to the very top. And so, when we have examples of those who have learned the lesson of patience, and in whom patience has had its perfect work, then we may feel encouraged to try and learn this lesson for ourselves. How patient Jesus was all the days of His life on earth! When He was reviled, He reviled not again; when He suffered, He threatened not. But this lesson of patience can be learned only by the help of Gods grace. (R. Newton, D. D.)

Patience

Patience is spoken of by the apostle in the text as having a work to do. Our work as men, as Christians, in this world is to strive to be more like God, more like Christ, in ourselves, in our home lives, our business lives, our duty, our pleasure; and this cannot be done without patience. Now patience has two main qualities which enable her to do her perfect work. Patience is willing to wait; secondly, patience is willing to endure. There is an old proverb, All things come to him who can wait, a proverb which commends itself to those who observe how in this worlds affairs hurry and worry hinder success, or spoil it, if gained. How often excitement or irritation mar the best laid plans, rendering a man useless or harmful at critical moments. Patience that is willing to wait is necessary even to energetic persons, eager to make money, and, as it is called, to get on in the world. They learn by experience that energy out of season is wasted, if not harmful, and so they bide their time, and are patiently watchful for opportunity. Now, if this is true in worldly matters, we need not be surprised to find that it has its counterpart in spiritual matters. Patience is willing to wait, being well aware that the strong walls of prejudice which divide class and class are founded mostly upon ignorance, and with it break down. It takes time, and therefore demands patience. Impatience would attempt to cure what is amiss by remedies which in themselves and in their consequences are worse than the disease. Patience, on the other hand, cherishes hope, and has faith in the increasing purpose of God for good--God whose mercies fail not. Patience willing to wait is characteristic of Gods providence. It was also characteristic of the life of Christ on earth. He who was content to grow in wisdom and stature was content to spend the long years of His early manhood in subjection to His earthly parents till He reached the age of thirty and the appointed time was fulfilled. But if in Christs life is seen patience thus willing to wait, in the record of His ministry and passion we see that very quality of patience which we speak of, namely, patience, willing to endure, working out for our sakes the perfection of human nature. And as a Teacher, what trials must His soul have felt--that soul full of knowledge and wisdom, yet only able to impart but little, and that little veiled in parable, to hearts not receptive and ears dull of hearing! How trying to the patience to find Himself misunderstood and the gospel lesson forgotten even by those nearest to Him and most ready to learn! And then again, all the feeling of indignation aroused by the wilful malignity of the Scribes, Pharisees, hypocrites, insinuating, traducing, and finally conspiring to kill; and all this endured with patience. These are the facts which in the life and death of Christ tell us of His patience, willing to wait and willing to endure. (E. Warre, D. D.)

The perfect work of patience

This endurance, which the writer seems to consider the finally desirable thing, may have two meanings: it may signify the being able to bear whatever is laid on us by our Lord, and which we call patience, or it may signify permanence of character. The latter seems the fixed meaning. Before the blast the dead leaves are driven, or the waves on the surface of the ocean are tossed, but the tree has endurance and remains; the ocean has endurance and remains. It is this permanence of character which is desirable above all things. The earlier trials are the first weight imposed upon character. They tend to give compactness. There is a line of density below which no substance can be pressed. Every additional pound of weight causes that which is Dressed to approach that compactness which no additional burden can increase. This completed compactness the writer calls the perfect work of endurance. The sooner a man reaches this effect of trouble, the sooner is he at the point where no trouble can ever work him any harm. He is perfect and entire. (C. F. Deems, D. D.)

The completion of the godly character

The three characteristics of the man of God form a climax: ye are to be spiritually perfect, having all your graces and virtues in their entirety, and in no one thing are ye to be deficient; the ideal statue is not to present to the view one grace in abundant development, and another of stinted proportions, symmetry not deformity is the model, each part is well balanced with the rest, and all in graceful harmony with the whole; the law of physical is also the law of moral beauty. As the temptations spoken of are various, of divers sorts and kinds, assaulting and testing the various constituents of the whole character, the effect of a successful endurance of them severally would be the perfection of each and all of the members of the inner man, the completion of the godly character, the production of a man after Gods own heart. (F. T. Bassett, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

James

PATIENCE AND HER WORK

Jas 1:4

IT does not appear from the rest of this letter that the persons to whom it was addressed were under the pressure of any particular trouble or affliction. Seeing that they are ‘the twelve tribes which are scattered abroad,’ the width of that superscription makes it improbable that the recipients were undergoing any common experience. It is the more noteworthy, therefore, that at the very outset James gives this exhortation hearing upon trials and troubles. Clearly it is hot, as we often take it to be, a counsel only for the sorrowful, or an address only to a certain class of persons, hut it is a general exhortation applicable to all sorts of people in all conditions of life, and indispensable, as he goes on to say, for any progress in Christian character.

‘Let patience have her perfect work’ is an advice not only for sad hearts, or for those who may be bowed down under any special present trouble, but for us all. And it is the condition on which it is possible, and without which it is impossible, that any Christian man should be ‘perfect and entire, wanting nothing.’ So I want you to look with me, first at what is the scope of this counsel; and then at how it can be obtained; and then why it is so important: what - how - why.

I. First, then, what is the meaning of the counsel to ‘let patience have its perfect work’?

Notice that the very language of the text puts aside the common notion that patience is a passive grace. The ‘patience’ of my text does ‘work.’ It is an active thing, whether that work be the virtues that it produces, or, as is more probable, its own preservation, in unbroken activity. In any case, the patience that James would have us all cultivate is an intensely active energy, and not a mere passive endurance. Of course I know that it takes a great deal of active energy to endure passively. There is a terrible strain upon the nerves in lying still on the operating-table without wincing, and letting the surgeon’s knife cut deep without shrinking or screaming. There is much force that goes to standing motionless when the wind is blowing. But, for all that, the mere bearing of trouble by no means covers the whole ground of this royal and supreme virtue to which my text is here exhorting us. For, as I have often had occasion to say, the conception of ‘patience’ in the New Testament includes, indeed, that which is generally supposed to be its sole signification - viz., bearing unresistingly and unmurmuring, and with the full consent of a yielding will, whatever pains, sorrows, losses, troubles, or disappointments may come into our lives, but it includes more than that. It is the fixed determination to ‘bate not one jot of heart or hope, but still bear up, and steer right onwards,’ in spite of all hindrances and antagonisms which may storm against us. It is perseverance in the teeth of the wind, and not merely keeping our place in spite of it, that James exhorts us to here. The ship that lies at anchor, with a strong cable and a firm grip of the flukes in a good holding-ground, and rides out any storm without stirring one fathom’s length from its place, exhibits one form of this perseverance, that is patience. The ship with sails wisely set, and a firm hand at the tiller, and a keen eye on the compass, that uses the utmost blast to hear it nearer its desired haven, and never yaws one hairbreadth from the course that is marked out for it, exhibits the other and the higher form. And that is the kind of thing that the Apostle is here recommending to us - not merely passive endurance, but a brave, active perseverance in spite of antagonisms, in the course that conscience, illuminated by God, has bidden us to run.

And if you want instances of it I will give you two ‘He steadfastly set His face to go to Jerusalem.’ All through Christ’s life the shadow of the Cross closed His view; and, unfaltering, unswerving, unresting, unreluctant, He measured every step of the path, and was turned aside by nothing; because ‘for that hour He came into the world,’ and could not blench because He loved.

I will give you another, lower, and yet like, caught from and kindled by, the supreme example of persistence in duty. ‘None of these things move me, neither count I my life dear to myself, that I might finish my course with joy.’ The Apostle, who was warned on all sides by voices of prophets, and by tears and by supplications of friends, had his path clearly marked out for him, by his own conscience responsive to the will of God. And that path, whatsoever happened, he was resolved to tread. And that is the temper that my text commands us all to cultivate.

Beautiful and hard as bearing sorrows rightly may be, that is only a little corner o the grace that my text enjoins.

And so, dear friends, will you let me put the two or three words more that I have to say about this matter into the shape of counsel, not for the sake of dictating, but for the sake of giving point to my words? I would say, then, to every man, bear unmurmuring the burdens and sorrows that each of you have to bear. There are some of us, no doubt, who have some special grief lying at our hearts. There are many of us, I doubt not, who know what it is to have for all the rest of our lives a wound that never can be healed, to carry a weight that never can be lessened, and to walk in a darkness that never can be lightened. Irremediable losses and sorrows are the portion of some of my hearers. Let, patience have her ‘perfect work’; and bow, bow to that supreme and loving will.

But, beyond that, do not let all your effort and energy be swallowed up in rightly enduring what you may have to endure. There are many of us who make some disappointment, some loss, some grief, the excuse for shirking plain duty. There is nothing more selfish than sorrow, and there is nothing more absorbing, unless we guard against its tendency to monopolise.

Work! Work for others, work for God is our best comforter next to the presence of God’s Divine Spirit. There is nothing that so lightens the weight of a lifelong sorrow as to make it the stimulus to a lifelong devotion; and if our patience has its perfect work it will not make us sit with folded hands, weeping for the days that are no more, but it will drive us into heroic and energetic service, in the midst of which there will come some shadow of consolation or, at least, some blessed oblivion of sorrow.

Again, I weald say, on the wider view of the meaning of this great exhortation, let no antagonism or opposition of any sort come between us and the plain path of Christian service and duty. And remember that the patience of my text has to be applied, not only in reference to the unswerving prosecution of the course which God and our own consciences dictate to us in the face of dificulties, sorrows, and losses, but also to the unswerving prosecution of that same path in the face of the opposite things - earthly delights and pleasures, and the seductions of the world, as well as the darknesses and sorrows of the world. He that lets hie endurance have its perfect work will scorn delights as well as subdue sorrows. The clouds darken, but the sun dazzles. It is not only the rocks that threaten Ulysses and his crew, the sirens sit upon their island home, with their harps of gold, and trill their sweet songs, and no man understands what Christian endurance is who has not learned that he has to ‘endure’ in the face of joys as well as in the face of sorrows, and that persistence in the Christian course means that we shall spurn the one and turn our backs upon the other when either of them threaten to draw us aside from the path.

I might gather all that I have to say about this great queenly virtue of perseverance in the face of antagonisms into the one word of the Apostle, ‘I count them but dung that I may win Christ.’ ‘Forgetting the things that are behind, and reaching forth unto those that are before, I press toward the mark.’ ‘Let patience have her perfect work.’

II. And now, secondly, a word as to how this preset may best be carried out. It is a precept.

The perfecting of Christian endurance is not a thing that comes without effort. And so the Apostle puts it into the shape of an exhortation or an injunction. He does not specify methods, but I may venture to do so, in a few sentences.

And I put first and foremost here, as in all regions of Christian excellence and effort, the one specific which makes men like the Master - keeping near Him. As the Epistle to the Hebrews puts it, ‘consider’ {by way of comparison} Him that endured, lest ye be wearied and faint in your minds. ‘Ye have not yet resisted unto blood, striving against sin.’

Oh, brethren! there is nothing that sucks the brightness out of earthly joys when they threaten to interrupt our course, and dazzle our eyes, like turning our attention to Christ, and looking at Him. And there is nothing that takes the poison-sting, and the irritation consequent on it, out of earthly sorrows like remembering the’ Man of sorrows and acquainted with grief.’ Am I to grumble when I think of Him? Shall I make a moan and a mourning for my sorrows when I remember His? Am I to say, ‘O Lord! Thou hast given me as much as I can manage in bearing this terrible blow which Thou hast aimed at me, without repining against Thee. I cannot do any work because I have got so much to bear’? Are we to say that when we remember how He counted not His life dear to Himself, and bore all, and did all, that He might accomplish the Father’s will? Do not let us magnify our griefs, but measure them by the side of Christ’s. Do not let us yield to our impatience, but rather let us think of Him. Consider Him, and patience will have her perfect work.

Again, let me say, if we would possess in its highest degree this indispensable grace of persistent determination to pursue the Christian course in spite of all antagonisms, we must cultivate the habit of thinking of life, in all its vicissitudes, as mainly meant to make character. That is what the Apostle is saying in the context. He says, ‘Brethren, count it all joy when you fall into divers temptations.’ That is a paradox. It bids a man to be glad because he has trouble and is sad. It seems ridiculous, but the next verse solves the paradox: ‘Knowing this, that the trial of your faith worketh patience.’ That is to say - if I rightly understand the meaning of this world in its bearing on myself, the intention of my whole life to make me what God would have me to be, then I shall not measure things by their capacity to delight and please taste, ambitions, desires, or sense, but only by their power to mould me into His likeness. If I understand that the meanings of sorrow and joy are one, that God intends the same when He gives and when He withdraws, that the fervid suns of autumn and the biting blasts of November equally tend to the production of the harvest, that day and night come from the same cause - the revolution of the earth; if I understand that life is but the scaffolding for building character, and that, if I take out of this world, with all its fading sweets and its fleeting sadnesses, a soul enlarged, ennobled by difficulties and by gladnesses, then I shall welcome them both when they come, and neither the one nor the other will be able to deflect me from my course.

And so, lastly, about this matter, I would say bring the future into immediate connection with the present, and that will illuminate the dark places, will minimise the sorrows, will make the crooked things straight and the rough places plain, will prevent joy from being absorbing, and anxiety from being corroding, and sorrow from being monopolising, and will enable us to understand how all that is here is but preparatory and disciplinary for that great and serene future. And so the light affliction, which is but for a moment, will not be so very hard to bear; and the efforts at likeness to Jesus Christ, the consequences of which will last through eternity, will not be so very difficult to keep up; and patience, fed by contemplation of the suffering Christ, and nurtured further by consideration of the purpose of life, and stimulated by the vision of the future to which life here is but the vestibule, will have ‘her perfect work.’

III. And, lastly, Why is this grace so important? James says, with his favourite repetition of the same word, ‘Let her work be perfect, that ye may be perfect.’

Such endurance is indispensable to growth in Christian character.

I do not need to enter, at this stage of my sermon, on the differences between ‘perfect’ and ‘entire.’ The one describes the measure of the individual graces belonging to the man; the other describes the completeness of the assemblage of such graces. In each he is ‘perfect,’ and, having all that belongs to complete humanity, he is ‘entire.’ That is the ideal to which we have to press.

That is an ideal to which we may indefinitely approximate. There are people now - as there always have been - who are apt to substitute emotion and passivity for effort in the path of Christian perfection. I would take James’s teaching. Let your perseverance have her perfect work, and by toil and by protracted effort, and by setting your teeth against all seductions,and by curbing and ruling your sorrows, you will reach the goal. God makes no man perfect without that man’s diligent and continuous struggle and toil, toil, indeed, based upon faith; toil, indeed, which receives the blessing, but toil all the same.

Nor need I remind you, I suppose, how, in both the narrower and the wider sense of this word, the perseverance of my text is indispensable to Christian character.

I dare say we all of us know some chronic invalid say, on whose worn face there rests a gleam like that of the Lawgiver when He came down from the mount, caused by sorrow rightly borne. If your troubles, be they great or small, do not do you good they do you harm. There is such a thing as being made obstinate, hard, more clinging to earth than before by reason of griefs. And there is such a thing as a sorrow rightly borne being the very strength of a life, and delivering it from many a sin. The alabaster sheet which is intended to be fitted into the lamp is pared very thin that the light may shine through. And God pares away much of our lives in order that through what is left there may gleam more clearly and lambently the light of an indwelling God.

There is nothing to be won in the perfecting of Christian character without our setting ourselves to it persistently, doggedly, continuously all through our lives. Brethren, be sure of this, you will never grow like Christ by mere wishing, by mere emotion, but only by continual faith, rigid self-control, and by continual struggle. And be as sure of this, you will never miss the mark if, ‘forgetting the things that are behind, and reaching forth to those that are before,’ you ‘let patience have her perfect work,’ and press towards Him who is Himself the Author and Finisher of our patience and of our faith.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

Jas 1:4. Ἔργον τέλειον, perfect work) This is followed by τέλειος, “a perfect man.” The man himself is characterised (as τέλειος, perfect) from his actions, and the work in which he is engaged. For the attainment of this character, there is need of joy. Τέλειος is equivalent to δόκιμος in Jas 1:12. Compare the note on 2Ti 2:15.—ἐχέτω, let it have) He uses exhortation as in Jas 1:2, “COUNT it all joy.” The patience which rejoices is perfect.—τέλειοι καὶ ὁλόκληροι, perfect and entire) This expression denotes something absolute: ἐν μηδενὶ λειπομενοι, “wanting nothing,” is a relative expression; for the word λείπεσθαι, “to be in want,” is opposed to πλεονεκτεῖν, “to abound.”[5]

[5] Men of the world, or even men of letters, if at any time they desire to honour any one with the greatest praise, adorn him with the praise of a perfect (omnibus numeris absoluti) or accomplished man. We may see from the passage itself with what sort of characters this description truly corresponds: probation is required, and perfect work. That which is complete in the eyes of the world is nothing in the sight of God, in the absence of faith.—German Version.

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

Jam_1:4. The verification of faith effected by the πειρασμοί produces ὑπομονή, and on this account temptations should be to the Christian an object of joy, as it depends on them that ὑπομονή is of the right kind. This is indicated in this verse. Oecumenius rightly observes: σκόπει οὐκ εἶπε τὴν ὑπομονὴν ὁριστικῶς, ὅτι ἔργον τέλειον ἔχει, ἀλλὰ προστακτικῶς ἐχέτω· οὐ γὰρ προϋποκειμένην ἀρετὴν ἐξαγγέλλει, ἀλλὰ νῦν ἐγγινομένην, ὡς χρὴ γίνεσθαι νομοθετεῖ.

ἡ δὲ ὑπομονὴ ἔργον τέλειον ἐχέτω] The emphasis is not placed on ἔργον,that ὑπομονή has an ἔργον is understood of itself,but on τέλειον (Wiesinger). James wishes that the ἔργον of ὑπομονή among Christians be τέλειον, in order that they may be τέλειοι: as he, moreover, strongly emphasizes τέλειον εἶναι. In explaining the thought, de Wette confounds the abstract (ὑπομονή) with the concrete (ὁ ὑπομένων), and understands by ἔργον τέλειον the active virtue which the patient man must perfectly have. This explanation of de Wette agrees in essentials with the explanations of Erasmus, Calovius, Morus, Pott, Augusti, Gebser, Kern, Schneckenburger, according to which ἔργον τέλειον is distinguished from ὑπομονή, and the moral activity which the Christian has to exercise with his ὑπομονή indicated. Thus Erasmus: quemadmodum in malis tolerandis fortis est et alacris, ita in bonis operibus exercendis sibi constet. Pott: perseverantiae fructus sit perfectum virtutis studium. This interpretation is, however, incorrect; it not only gives rise to unjustifiable changes of meaning, as that of ὑπομονή into ὁ ὑπομένων, or of ἐχέτω into παρεχέτω (Pott), or into κρατείτω (Schulthess), but gives also a thought which with the following ἵνα κ.τ.λ. would be tautological. Most expositors (even Brückner,[41] in opposition to de Wette) refer ἔργον τέλειον to ὑπομονή itself; ἔργον = work, realization (Wiesinger); comp. 1Th_1:3 : τὸ ἔργον τῆς πίστεως; for the ὑπομονή of the Christian is not only a suffering, but even more a doing. This doing is to be τέλειον, that is, not only, as many interpreters explain, enduring to the end (Luther: patience is to continue stedfast to the end; Calvin: haec vera crit patientia, quae in finem usque durabit; similarly Jerome, Serarius, Salmero, Estius, Gomarus, Piscator, Piraeus, Hornejus, Carpzov, Semler, Hottinger, etc.), but complete, and that not only in respect of its internal condition,so that it is wanting in no essential points of true ὑπομονή,but also in respect of its activity (Lange[42]), so that it in no way yields to the ΠΕΙΡΑΣΜΟῖς, which yielding occurs when a man by the temptations is determined to something which does not correspond with the principle of faith. Bouman: Haec ὙΠΟΜΟΝΉ consummatum opus habet, quando ita se gerit, in quo habitat, homo, ut universam per vitam et animum et linguam et pedes regat ac moderetur. That ὙΠΟΜΟΝΉ in this manner has an ἜΡΓΟΝ ΤΈΛΕΙΟΝ is necessary, in order that Christians may be perfect and entire, which as Christians they should be. This James indicates in the following words: ἽΝΑ ἮΤΕ ΤΈΛΕΙΟΙ ΚΑῚ ὉΛΌΚΛΗΡΟΙ] ἽΝΑ is not here ἘΚΒΑΤΙΚῶς (which Baumgarten and Pott regard as possible), but ΤΕΛΙΚῶς, in order that. De Wette and Wiesinger incorrectly refer it to the future judgment.

τέλειοι and ὉΛΌΚΛΗΡΟΙ are synonymous terms; ΤΈΛΕΙΟς is properly that which has attained its aim, ὉΛΌΚΛΗΡΟς that which is complete in all its parts, is entire. Both expressions are found in the LXX. as the translation of תָּמִים (Gen_6:9; Eze_15:5); besides this verse, ὉΛΌΚΛΗΡΟς in the N. T. only occurs in 1Th_5:25 (ὉΛΟΚΛΗΡΊΑ, Act_3:16).[43] It is true that both τέλειος (in the LXX. and in the classics) and ὁλόκληρος (particularly in Philo, but not in the LXX.) are used with special reference to sacrifice; to which, however, there is here no allusion (against Kern). Still more arbitrary is the interpretation of Storr: qui superiores e certamine discedebant.

ἐν μηδενὶ λειπόμενοι] the negative expression added for strengthening the two positive expressions; as in Jam_1:5 : ἁπλῶς καὶ μὴ ὀνειδίζοντος, and in Jam_1:6 : ἐν πίστει, μηδὲν διακρινόμενος. As regards the expression itself, ἐν μηδενί is not to be taken, with de Wette, as a supplement to λειπόμενοι, as the supplement to this verb is always in the genitive; therefore the expression has been correctly translated by Wiesinger and in this commentary, not by wanting nothing, but by wanting in nothing (which Lange has overlooked). The question, however, occurs, can λειπόμενοι be explained as = wanting? This idea is not contained in the verb by itself, and therefore can hardly be attributed to it when it stands absolutely, as here. It is therefore safer to take λείπεσθαι in its usual meaning, and thus, with Lange, to explain λειπόμενοι by coming short of, namely, short of the goal marked out to the Christian. It is incorrect, with Pott, to say: tota loquendi ratio ab iis qui cursu … relinquuntur et seperantur (so also Lösner, Krebs, Storr, Augusti); for although the verb in classical writers has often this reference, yet there is here no mention of a relation to others, and accordingly the appeal to Polybius, p. 1202, ed. Gronov.: ἐν τῇ πρὸς Ῥωμαίους εὐνοίᾳ παρὰ πολὺ τἀδελφοῦ λειπόμενος, does not suit. According to the meaning here given, λειπόμενοι forms a strong contrast to τέλειοι.

[41] Nothing else can be meant than the perfect work of endurance, particularly as different stages of this are conceivable.

[42] Lange here arbitrarily understands by ἔργον τέλειον specially: the unreserved acknowledgment of their Gentile-Christian brethren, the open rupture with Jewish pride of faith and fanaticism.

[43] A limitation of this idea to moral perfection is not required by the context. Lange has the following strange remark: The Jew was a symbolical κλῆρος of the household; as a Christian he was to become a real κλῆρος, and thus ὁλόκληρος.

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 1:4 . ἡ δὲ ὑπομονὴ ἔργον τέλειον ἐχέτω : “But let endurance have its perfect result”; the possibility of losing heart is contemplated, which would result in something being lacking; the words recall what is said in the Testaments of the Twelve Patriarchs , Jos 2:7 . “For endurance ( μακροθυμία ) is a mighty charm, and patience ( ὑπομονή ) giveth many good things”. Cf. Rom 5:3 . ἵνα ἦτε τέλειοι : Cf. Mat 5:48 ; Mat 19:21 ; see Lightfoot’s note on the meaning of this word in Phi 3:15 , “the τέλειοι are in fact the same with πνευματικοί ” ( Ep. to the Philippians , p. 153). That in the passage before us it does not mean perfect in the literal sense is clear from the words which occur in Jas 3:2 (assuming that the same writer wrote both passages), πολλὰ πταίομεν ἄπαντες . “The word τέλειος is often used by later writers of the baptised” (Mayor). ὁλόκληροι : Cf. Wis 15:3 ; in its root-meaning ὁλόκληρος implies the “entire lot or destiny,” so that the underlying idea regarding a man who is ὁλόκληρος means one who fulfils his lot; here it would mean ‘those who fully attain to their high calling’. ἐν μηδενὶ λειπόμενοι : this is merely explanatory of ὁλόκληροι .

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

The third argument propounded in manner of an exhortation, that true and continual patience may be discerned from fained and for a time. The cross is as it were the instrument wherewith God doth polish and [re]fine us. Therefore the work and effect of afflictions, is the perfecting of us in Christ.

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

Let endurance have a perfect work (taken out of the previous "worketh patience" or endurance), that is, have its full effect, by showing the most perfect degree of endurance, namely, "joy in bearing the cross" [MENOCHIUS], and enduring to the end (Mat 10:22) [CALVIN].

ye may be perfect--fully developed in all the attributes of a Christian character. For this there is required "joy" [BENGEL], as part of the "perfect work" of probation. The work of God in a man is the man. If God's teachings by patience have had a perfect work in you, you are perfect [ALFORD].

entire--that which has all its parts complete, wanting no integral part; Th1 5:23, "your whole (literally, 'entire') spirit, soul, and body"; as "perfect" implies without a blemish in its parts.

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 4. Let patience have her perfect work] That is, Continue faithful, and your patience will be crowned with its full reward; for in this sense is εργον, which we translate work, to be understood. It is any effect produced by a cause, as interest from money, fruit from tillage, gain from labour, a reward for services performed; the perfect work is the full reward. See many examples in Kypke.

That ye may be perfect and entire] τελειοι, Fully instructed, in every part of the doctrine of God, and in his whole will concerning you. ολοκληροι, having all your parts, members, and portions; that ye may have every grace which constitutes the mind that was in Christ, so that your knowledge and holiness may be complete, and bear a proper proportion to each other. These expressions in their present application are by some thought to be borrowed from the Grecian games: the man was τελειος, perfect, who in any of the athletic exercises had got the victory; he was ολοκληοος, entire, having every thing complete, who had the victory in the pentathlon, in each of the five exercises. Of this use in the last term I do not recollect an example, and therefore think the expressions are borrowed from the sacrifices under the law. A victim was τελειος, perfect, that was perfectly sound, having no disease; it was ολοκληρος, entire, if it had all its members, having nothing redundant, nothing deficient. Be then to the Lord what he required his sacrifices to be; let your whole heart, your body, soul, and spirit, be sanctified to the Lord of hosts, that he may fill you with all his fulness.

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

4 But let patience have her perfect work. As boldness and courage often appear in us and soon fail, he therefore requires perseverance. “Real patience,” he says, “is that which endures to the end.” For work here means the effort not only to overcome in one contest, but to persevere through life. His perfection may also he referred to the sincerity of the soul, that men ought willingly and not feignedly to submit to God; but as the word work is added, I prefer to explain it of constancy. For there are many, as we have said, who shew at first an heroic greatness, and shortly after grow weary and faint. He therefore bids those who would be perfect and entire, to persevere to the end. But what he means by these two words, he afterwards explains of those who fail not, or become not wearied: for they, who being overcome as to patience, be broken down, must, by degrees, be necessarily weakened, and at length wholly fail.

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.

(4) Let patience have her perfect work.—Do not think the grace will come to its full beauty in an hour. Emotion and sentiment may have their place in the beginning of a Christian career, but the end thereof is not yet. Until the soul be quite unmoved by any attack of Satan, the work cannot be deemed “perfect.” The doctrine is not mere quietism, much less one of apathy, but rather this, that the conscious strength of patient trust in God is able to say at all times (comp. Psa_63:8)—

“My soul hath followed hard on Thee;

Thy right hand hath upholden me.”

And if in this patience we can learn to possess our souls (Luk_21:19) the perfect work of God will be wrought within us.

That ye may be perfect and entire (or, complete).—A special proof herein for religious people may be taken with regard to temper. Few trials are harder; and sweetness of disposition often melts away from physical causes, such as ill-health or fatigue. But the great test remains; and it is one which the world will ever apply with scorn to the nominally Christian, refusing to admit the claims of saintliness on the part of any whose religion is not of the household as well as the Church. The entirety and completeness of the life hidden with Christ in God (Col_3:3) are manifested most by self-restraint.

Wanting nothing.—The older version, “lacking,” found in Tyndale, Cranmer, and the Genevan Bible seems decidedly better. Here is no wish that the faithful should be free from care, heeding nothing; but rather that their whole lives might be without fault or flaw: a perfect sacrifice, as it were, offered up to God. And this idea is confirmed by reflecting on the original meaning of the word translated “entire” above in the Authorised version=complete, i.e., as an offering, with no blemish.

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

4. But let patience have her perfect work] Better, and let endurance have a perfect work, there being sequence of thought but not contrast. The word for “perfect” expresses the perfection of that which reaches its end, and so implies, possibly, a reference to our Lord’s words in Mat_10:22. The form of the counsel implies that the work might be hindered unless the will of those who were called to suffer co-operated with the Divine purpose. The sufferings must be borne joyfully as well as submissively.

that ye may be perfect and entire] The latter word implies completeness in all parts or regions of the spiritual life, as the former does the attainment of the end, the completeness of growth. The corresponding substantive is used for the “perfect soundness” of the restored cripple in Act_3:16; the adjective, in a like spiritual application, in 1Th_5:23.

wanting nothing] The English is unfortunately ambiguous. Better, failing or lacking in nothing.

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.

But let patience have her perfect work,.... Or effect; or be brought unto perfection; which may denote both the sincerity and continuance of it unto the end, with constancy: patience may be said to be perfect, when it appears to be real and sincere, and not dissembled; for as there may be a feigned faith, a dissembled love, and an hypocritical hope, so likewise a mere show of patience: and certain it is, that as there is a patience which is commendable, there is one that is not, Pe1 2:20. And this phrase may also design the constant exercise of this grace to the end; for he that endures, or is patient, and continues so unto the end, shall be saved, and enjoy that perfection of glory and happiness expressed in the next clause:

that ye may be perfect and entire, wanting nothing; which cannot be understood of the saints in this present life; only as they are in Christ, and in a comparative sense; or as perfection may denote sincerity, and uprightness; or of a perfection of parts, but not of degrees; for the saints are very imperfect in themselves, and are very far from being complete in soul, body, and spirit; and want many things, and are wanting in many things, both in the exercise of grace, and in the discharge of duty; but when patience has had its perfect work, and has been tried to the uttermost, and is found right, and has held out to the end; then shall the saints be perfect in holiness and happiness, and be entire, whole, and complete; as they will be in the resurrection morn, both in soul and body, and will want no good thing, and will be free from every sorrow, nor will they be deficient in any service; and to this sense agrees Jam 1:12.

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

4 But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.

Ver. 4. Let patience have her perfect work] Patience must not be an inch shorter than the affliction. If the bridge reach but half-way over the brook, we shall have but ill-favoured passage. It is the devil’s desire to set us on a hurry; he knows his temptations will then work best.

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.

But let patience have her perfect work - Let it be fairly developed; let it produce its appropriate effects without being hindered. Let it not be obstructed in its fair influence on the soul by murmurings, complaining, or rebellion. Patience under trials is fitted to produce important effects on the soul, and we are not to hinder them in any manner by a perverse spirit, or by opposition to the will of God. Every one who is afflicted should desire that the fair effects of affliction should be produced on his mind, or that there should be produced in his soul precisely the results which his trials are adapted to accomplish.

That ye may be perfect and entire - The meaning of this is explained in the following phrase - “wanting nothing;” that is, that there may be nothing lacking to complete your character. There may be the elements of a good character; there may be sound principles, but those principles may not be fully carried out so as to show what they are. Afflictions, perhaps more than anything else, will do this, and we should therefore allow them to do all that they are adapted to do in developing what is good in us. The idea here is, that it is desirable not only to have the elements or principles of piety in the soul, but to have them fairly carried out, so as to show what is their real tendency and value. Compare the notes at 1Pe 1:7. On the word “perfect,” as used in the Scriptures, see the notes at Job 1:1. The word rendered “entire” (ὁλόκληροι holoklēroi) means, whole in every part. Compare the notes at 1Th 5:23. The word occurs only in these two places. The corresponding noun (ὁλοκληρία holoklēria) occurs in Act 3:16, rendered “perfect soundness.”

Wanting nothing - “Being left in nothing;” that is, everything being complete, or fully carried out.

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

But let patience have her perfect work; i.e. effect: q.d. Let it have its full efficacy in you, both in making you absolutely subject to God’s will, and constant to the end under all your sufferings.

That ye may be perfect and entire; that you may grow perfect in this grace, as well as in others, and have the image of Christ (to whom ye are to be conformed) completed in you.

Wanting nothing; either not failing, not fainting in trials, or not defective in any thing which is a needful part of Christianity.

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

4. Let this firm endurance have… perfect work, its completing effect, so that all temptation may be warded off, all sin avoided, a full power of resistance attained, and a complete Christian solidity be established.

Perfect—The Greek word τελειος (derived from τελος, an end) signifies one finished, or complete. Pagan Greece had her men who were said to be finished, or perfect, after the standard of pagan virtue. Says Isocrates, (quoted by Bloomfield,) “These I pronounce to be wise and perfect men, and to have all the virtues.” We say of a man of culture that he is “a finished man.” St. James accumulates epithets and phrases in asserting the finished Christian man.

Entire—The positive presence of every part requisite to completeness.

Wanting nothing—The same expressed negatively. Of St. James’s perfect man we may note: 1. He is not a sudden product, even by faith, but a growth from trial, persistence, and experience.

Herein this view varies from, perhaps, but does not contradict, St. John’s and St. Paul’s. 2. It is a practical perfection, after a human measure, realizable in this life. It should be the steady aim of every Christian. 3. It consists in a degree of spiritual and moral power, through divine aid, of resisting temptation, avoiding sin, and attaining excellence. Just so far as the Christian possesses that power, so far is he the perfect Christian. And it is not so much a “second blessing” as a consummating of the first one. 4.

Without assuming to decide whether James’s perfect man professes perfectness, we do think that the perfect man as imaged by him reveals himself to men not so much by profession as by practical life and spirit, by which others spontaneously assign him his character, and thereby ratify his profession, if he makes one.

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

Patience alone is not sufficient. It must have scope given it for its exercise that it may have its "perfect work." That ye may be perfect (ina hte teleioi); cf. leiov Mat_5:48, "Be ye therefore perfect." Both te and oJloklhrov were applied to the initiated, the fully instructed, as opposed to novices in the ancient mysteries; and as early asleiov 1Co_2:6, 7 we find te used for the Christian who is no longer in need of rudimentary teaching, and possibly this is the thought here. The figure, however, is probably rather that of the full-grown man. Teleioi, equivalent to "grown men" as opposed to children; oJloklhroi, sound in every part and limb. (cf. oJloklhrian in Act_3:16) From this teleiov assumes a moral-complexion, that which has attained its aim. Compare its use in Gen_6:9 and Deu_18:13, where it is equivalent to the Latin integer vitae, and the following passage from Stobaeus, which exactly serves to illustrate St. James"s thought in vers. 4 and 5, Ton ajgaqoleion ei+nai legousin, dia toav ajpoleipesqai ajrethv The "perfection" which is to be attained in this life may be further illustrated from masi Heb_12:23 a passage which is often misunderstood, but which undoubtedly means that the men were made perfect (pneu) dikaiwn teteleiwmenwn), and that not in a future state, but here on earth, where alone they can be subject to those trials and conflicts by the patient endurance of which they are perfected for a higher state of being. The whole passage before us (vers. 2-6) affords a most remarkable instance of the figure called by grammarians anadiplosis, the repetition of a marked word at the close of one clause and beginning of another. "The trial of your faith worketh patience; but let patience have her perfect work, that ye may be perfect and entire, lacking in nothing. But if any man lack wisdom, let him ask of the giving God and it shall be given him; but let him ask in faith, nothing doubting, for he that doubteth," etc.

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

Let patience have its perfect work - Give it full scope, under whatever trials befall you. That ye may be perfect and entire - Adorned with every Christian grace. And wanting nothing - Which God requires in you.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

perfect

mature and complete. (See Scofield "Mat 5:48").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

That is, "Let your patience and perseverance under sufferings resolutely continue and hold out to the end;" this the apostle urges, because some persons bore out the first brunt and onset of persecution, but being exercised with diversity and length of trials, they fainted. Now, as if the apostle had said, "If we will be complete Christians, our patience must run parallel with our sufferings: thus shall we be perfect, not with an absolute perfection, but with a perfection of duration and perseverance."

Learn, that afflictions sanctified by God do tend exceedingly, not only to the increasing, but perfecting of a Christian’s patience.

Quest. But when has patience its perfect work, making the Christian perfect and entire?

Ans. When there is a strong faith, as the foundation of that patience;

when there is a Christian fortitude and courage, enabling us to sustain trials; when there is an exact knowlege of our duty to bear afflictions with a meek and quiet spirit, with a forbearing and forgiving spirit, yea, with a praying spirit, which includes the height of charity, under the highest provocations; in a word,

when there is found with us an entire trust and dependency upon God’s power and promise, and a cheerful submission, and quiet resignation of our wills his most holy, wise, and righteous will, in and under the sharpest trials and heaviest afflictions that can befall us; then has patience had its perfect work, and the suffering Christian, in a gospel qualified sense, may be said to be perfect and entire, wanting nothing.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

4. Let patience. Let endurance not be merely passive, but have her perfect work; work out its complete results, that nothing may be wanting in your lives.

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.

Let endurance complete its work

Here endurance is spoken of as if it were a person at work. AT: "Learn to endure any hardship" (See: Personification)

fully developed

able to trust in Christ and obey him in all circumstances

not lacking anything

This can be stated in the positive. AT: "having all that you need" or "being all that you need to be"

ask for it from God, the one who gives

"ask God for it. He is the one who gives"

gives generously and without rebuke to all

"gives generously and does not rebuke any"

he will give it

"God will do it" or "God will answer your prayer"

translationWords

endure

wise

God

rebuke

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

4. ἔργον τέλειον, a perfect result, that result which is the τέλος of ὑπομονή, its final cause; opus consummatum O.L., o. perfectum 5. The character that repels and quenches evil results in perfectness and completeness. Each act of resistance strengthens character and developes new force, so completeness of resistance results in completeness of character.

τέλειοι are those who attain the aim or purpose for which they were intended and for which they were created, ὁλόκληροι (here and 1Th 5:23 only in N.T.), those who retain all that was allotted to them from the first; comp. Act 3:16 ἡ πίστις ἡ διʼ αὐτοῦ ἔδωκεν αὐτῷ τὴν ὁλοκληρίαν ταύτην, all this (physical) completeness. ὁλόκληρος is used (Eze 15:5 LXX.) of a vine branch that is unimpaired: οὐδὲ ἔτι αὐτοῦ ὄντος ὁλοκλήρου οὐκ ἔσται εἰς ἐργσίαν, and very beautifully of perfect righteousness: τὸ γὰρ ἐπίστασθαί σε ὁλόκληρος δικαιοσύνη, Wis 15:3.

The germ of this thought is in our Lord’s words, Mat 5:48 ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν. Comp. 2Sa 22:26 (Psa 18:25). It is noticeable and suggestive that in the parallel passage, St Luk 6:36, οἰκτίρμονες and οἰκτίρμων take the place of τέλειοι and τέλειος. See also for τέλειοι Eph 4:13 μέχρι καταντήσωμεν … εἰς ἄνδρα τέλειον. Col 1:28 ἄνθρωπον τέλειον ἐν Χριστῷ.

ἐν μηδενὶ λειπόμενοι explains ὁλόκληροι.

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.

4.] but (q. d. and be not weary of enduring: but) let endurance have a perfect work (σκόπει, οὐκ εἶπε τὴν ὑπομονὴν ὁριστικῶς, ὅτι ἔργον τέλειον ἔχει, ἀλλὰ προστακτικῶς, ἐχέτω· οὐ γὰρ προϋποκειμένην ἀρετὴν ἐξαγγέλλει, ἀλλὰ νῦν ἐγγινομένην· ὡς χρὴ γενέσθαι νομοθετεῖ. Œc. In fact, from the repetition of ἔργον from κατεργάζεται, it is much as if he had said ἡ δὲ ὑπομονὴ κατεργαζέσθω σωτηρίαν τέλειον. The allusion seems to be to our Lord’s saying Mat 24:13, ὁ δὲ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται. So that the words are to be taken simply and literally; ὑπομονή as the abstract, endurance, and ἔργον as the work wrought out (see reff.) by ὑπομονή in its continuance: not as by De Wette after Erasmus (“Tolerantia non habebit laudem absolutam, nisi quemad-modum in malis tolerandis fortis est et alacris, ita in bonis operibus exercendis sibi constet”), Calov., Morus (“Tolerantia adjunctum habeat factum”), Pott (“Perseverantiæ fructus sit perfectum virtutis studium”), al., to be understood as if ὑπομονή were ὁ ὑπομένων, and ἔργον the aggregate of ἔργα. And τέλειος is not to be understood as = εἰς τέλος ὑπομένων, but in its ordinary sense of ‘perfect,’ fully brought out and accomplished. And as Bengel remarks, “Perfecta est patientia, quæ gaudet”), that ye may be perfect (for the work of God in a man is the man. If God’s teaching by patience have had a perfect work in you, you are perfect: His is a λόγος ἔμφυτος, ver. 21. And the purpose of that work is, to make as perfect) and entire (that in which every part is present in its place: so we have ὁλόκληρος καὶ ὑγιής, Plato, Tim. p. 44 c: τὸ βασίλειον ὂν ἐν ὁλοκλήρῳ τῷ γένει, Corp. Inscrip. 353. 26. The word is much used in Philo (see also Athenæus vii. p. 700 and Pollux i. 1 in Wolf here) of sacrifices and sacrificing priests, in a technical sense, of which however there is no trace here), deficient in nothing (the subjoining a negative corroboration to a positive clause is characteristic of St. James: cf. vv. 5 and 6. The expression here is illustrated by Raphel from Polyb. p. 1202, 1. 15, ἐν τῇ πρὸς Ῥωμαίους εὐνοίᾳ παρὰ πολὺ τἀδελφοῦ λειπόμενος. Here however there is no comparison with others, only one implied with that ὁλοκληρία which ought to be their ultimate state).

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

4. δέ, “and,” not “but.” This verse turns to remoter, but essential, consequences of πειρασμοί.

ἔργον τέλειον ἐχέτω. We must not rest satisfied with constancy, but must see that it produces those further fruits which make up completeness of character. The thought, here very summarily expressed, is the same as in Rom 5:3 f., 2Pe 1:5-7. For the phrase cf. Joh 17:4 τὸ ἔργον τελειώσας.

The constancy here referred to is constancy in faith, from which completed character may be expected to spring. This is closely similar to the characteristic Pauline doctrine of faith working itself out (or, made effective) in love, Gal 5:6, Rom 6:1-23, cf. v. 22 νυνὶ δὲ ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας … ἔχετε τὸν καρπὸν ὑμῶν εἰς ἁγιασμόν. This inclusive and fundamental thought well fits its position at the opening of the tract.

“To have a perfect work” is taken by many to mean “be perfected,” in respect either to duration until the end or to other completeness. The verse would then urge merely that the constancy which trials produce be made by voluntary effort a perfect constancy.

This is a less natural meaning for the phrase itself, and it gives a weaker sense than the interpretation “produce its full and proper fruits,” which is, moreover, supported by the analogy of Rom 5:3f., 2Pe 1:5-7.

τελειοι καὶ ὁλόκληροι. A perfect and complete character is recognised as the aim of the whole process.

τελειος, “finished,” “perfect,” is a favourite word of James, thus 1:17, 25, 3:2, cf. 2:22.

The idea of “maturity,” “adult growth,” either physical (Heb 5:14, 1Co 14:20) or spiritual (1Co 2:6, 1Co 13:11, Col 1:28, Col 4:12), does not seem present in James’s use, which is rather akin to that of Mat 5:48, Mat 19:21.

For the use of τέλειος, referring to the natural aim of moral effort, the O. T. use of תָּמִים, “perfect,” “innocent,” and שָׁלֵם, “perfect,” “single-(minded),” laid ample foundation. So תָּם, תָּמים, of Noah, Gen 6:9; Job 1:1; Deu 18:13, Psa 18:26, Psa 37:37, and often; שלם, 1Ki 8:61, 1Ki 11:4.

A similar Greek use grew out of the simple meaning of the word, cf. Philo, Leg. all. ii, 23 (of Moses in contrast to the ordinary immature man), and other passages quoted by Mayor, also the Stoic sayings in Stobæus, Anthol. ii, 7, 11, g, πάντα δὲ τὸν καλὸν καὶ ἀγαθὸν ἄνδρα τέλειον εἶναι λέγουσι διὰ τὸ μηδεμιᾶς ἀπολείπεσθαι ἀρετῆς, ii, 7, 5, b 8 (ed. Heeren, 2, p. 117). See HDB, “Perfection,” and J. Weiss, Erster Korintherbrief, 1910, pp. 73-75.

As τέλειος means “complete” in the sense of “perfect,” “finished,” so ὁλόκληρος means “complete in all its parts,” no part being wanting or inadequate. The distinction is well illustrated by Trench, Synonyms, § xxii. ὁλόκληρος is not common with a moral application, cf. 4 Macc. 15:17 τὴν εὐσέβειαν ὁλόκληρον, Wisd. 15:3 ὁλόκληρος δικαιοσύνη. It was customary to use the two words together merely to give a fuller phrase, as here, cf. Col 4:12, τέλειοι καὶ πεπληροφορημένοι. Many examples of such use of τέλειος and ὁλόκληρος in combination, drawn from Philo, Plutarch, Dio Chrysostom, etc., will be found in Mayor, Trench, Spitta, and Heisen, Novae hypotheses, pp. 312 ff. Compare English “meet and right,” “good and sufficient,” German “klipp und klar, ” etc.

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

Perfect work [εργον τελειον] . "This is followed by a perfect man. The man himself is characterized from his condition and work" (Bengel). Work [εργον] is the word with which katergazetai, worketh, is compounded. It is the accomplished result of patience in moral purification and ennobling. Compare work of faith, 1Th 1:3. Perfect and entire [τελειοι και ολοκληροι] . The two words express different shades of thought. Teleioi, perfect, from telov, fulfillment or completion (perfect, from perfectus, per factus, made throughout), denotes that which has reached its maturity or fulfilled the end contemplated. 'Oloklhroi, from olov, entire, and klhrov, a lot or allotment; that which has all which properly belongs to it; its entire allotment, and is, therefore, intact in all its parts. Thus Peter (Act 3:16) says of the restored cripple, " faith has given him this perfect soundness [ολοκληριαν] . Compare the familiar phrase, an accomplished man. Note, also, James' repetition of the key - words of his discourse, rejoice, joy, patience, perfect.

Wanting nothing [εν μηδενι λειπομενοι] . Rev., more literally, lacking in nothing. Note James' characteristic corroboration of a positive statement by a negative clause : entire, lacking in nothing; God that giveth and upbraideth not; in faith, nothing doubting. The conditional negative mhdeni, nothing, is used, rather than the absolute negative ouJudeni, as implying nothing which may be supposed; no possible thing.

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