Knowing - The Greek reads more literally "because you know". Wuest amplifies it "knowing experientially that the approving of your faith."

Paul records a similar truth in Romans 5...

And not only this, but we also exult (word study) in our tribulations (word study), knowing that tribulation brings about (same verb James uses - katergazomai) perseverance (hupomone - same word used by James); 4 and perseverance, proven character; and proven character, hope (word study);5 and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us. (Ro 5:3, 4, 5 - see notes)

Commenting on "knowing that the testing of your faith produces endurance" Steven Cole explains that...

We should understand a reassuring truth in trials: “Knowing that the testing of your faith produces endurance” (Jas 1:3). There are two aspects to this reassuring truth:

A. God is sovereign over every trial. The verse implies that God is using the trials for His purpose. He is not sitting in heaven saying, “I didn’t want that to happen, but now that it has happened, let’s see how we can make the best of a bad situation!” Scripture is clear that God is sovereign over everything, from the rain and snow that fall (Job 37:6, 7, 8, 9, 10, 11, 12, 13), to seemingly random events (the lot, Prov. 16:33), to the events of nations (Ps. 22:28; Acts 14:16; 17:26). On the personal level, He ordained all of the days of our lives before we were ever born (Ps. 139:16). He fashions our hearts (Ps. 33:14, 15) and orders our steps (Ps 37:23; Pr 16:9; 20:24). There are some radical Arminians (“Open Theism”) who try to get God off the hook when it comes to trials, saying, “This was not in His plan.” They argue that God does not control (or even know in advance!) the choices we make. But the Bible affirms that God is sovereign over birth defects (Ex 4:11), natural disasters (Ge 6:17; Jon 1:4), and even over the evil things that people do, although He is not responsible for their sin (Ge 50:20; Ex 4:21; 1Ki 22:23; Is 10:5; Acts 4:27, 28). It robs people of comfort and creates a very scary world, where evil is out of control, to deny God’s sovereignty over trials, because it denies that He is purposefully working those trials for our ultimate good. The hymn writer had it right:

Every joy or trial falleth from above
Traced upon our dial by the Sun of Love
We may trust Him fully all for us to do.
They who trust Him wholly find Him wholly true.
Refrain
Stayed upon Jehovah, hearts are fully blest
Finding, as He promised, perfect peace and rest.
(Frances Havergal, Play Like a River Glorious).

B. God is using the trials to test our faith to produce endurance.

Testing is like the refining of a metal: it produces a better product through the process. “Endurance” is the better translation here. It means to stand fast or persevere. R. C. Trench (Synonyms of the New Testament [Eerdmans], p. 198), says that the Greek word translated “patience” is used with respect to persons, whereas “endurance” refers to things. Thus the man is patient who is not easily provoked or angered by difficult people, whereas the man endures who does not lose heart under great trials. We might call it “spiritual toughness” (Hughes, p. 19). Picture an athlete who pushes himself to build up strength and endurance for an upcoming race. If it’s a 10k run, he may start with 5k and gradually extend his distance and speed. If he’s serious about winning, he will be running farther than 10k before the race, so that the race will seem easier than what he is conditioned for. In the same way, when we endure trials by faith, our faith is stronger for the next trial. We know that we can endure, because we’ve already been through previous trials. And when we endure trials by faith, with joy, it brings glory to our Lord and Savior. Thus when we encounter trials, we should adopt the radical attitude of counting it all joy. We should understand the reassuring truth, that our sovereign God is using it to develop enduring faith. (Steven Cole - James 1:1-4 A Radical Approach to Trials - Excellent Resource - His Sermons are highly recommended) (Bolding added)

GINOSKO

Knowing (1097) (ginosko [ginōskō]; English derivatives - prognosis, gnostic, Gnosticism) means to acquire information through some modality, as through sense perception (hearing). However ginosko involves experiential knowledge, not merely the accumulation of known facts. Ginosko is one of the major verbs of the Bible and because of its numerous uses, it is not surprising that Greek lexicographers ascribe a number of nuances of meaning including to get to know, come to understand, to ascertain, to have intimate relations with another, etc. The various meanings are outlined, discussed and illustrated in the notes that follow. Keep in mind that the basic meaning of ginosko is to know by experience.

Knowledge possessed through the intellectual process of learning is one thing. Knowledge gained by experience, by an active relationship between the one who knows and the person or thing known, is far superior to the former. Ginosko describes the latter quality of knowledge and is what every Christ follower should desire as their personal, permanent possession regarding the Person of Christ (e.g., see ginosko in Jn 8:32, Jn 17:3, Php 3:10).

In many of the NT uses ginosko refers not just to knowledge in a secular sense but to spiritual knowledge. As Puritan Stephen Charnock said "A man man be theologically knowing (Ed: "Pharisee-like") and spiritually ignorant. (See discussion of Jn 7:17 below which clearly links spiritual gnosis or knowledge with obedience.) In a related aphorism Charnock quipped that "Knowledge in the head is as money in the purse; knowledge in the heart is as money for our use."

A common definition in many references is "to know by experience or observation." This definition of ginosko is seen in James 1:4 MacArthur commenting that...

As Christians, we know from our own experience, as well as from God’s Word, that the testing of [our] faith produces endurance. We have learned that His promise is indeed true, for, after we have endured suffering, affliction, or testings, we have discovered that our trust in the Lord is not only intact but is all the stronger for the testing. (Macarthur J. James. Moody or Logos or Wordsearch)

Ginosko is when you experientially learn something, either in a classroom or more often in the "classroom of life". Ginosko is that knowledge that comes by obeying the Lord. You may intellectually know some truth but you don’t really "know" it experientially until you surrender and obey the truth. In other words ginosko speaks of knowledge that goes beyond the merely factual and into the realm of the experiential (Christianity is to be "felt"!).

By extension, ginosko was used of the intimate relationship between husband and wife (see Mt 1:25 below) and between God and His people (Jn 17:3). Stated another way ginosko frequently implies an active relation between the one who knows and the person known.

Charles Swindoll adds that ginosko...

refers to intelligent comprehension with an emphasis on the process or act of knowing. Throughout John’s literature, “knowing” and “obeying” are inseparable (as they are in Old Testament literature). In the Upper Room, Jesus placed great emphasis on His followers knowing the mind of God so they might become integral to His redemptive plan. The disciples struggled with lack of understanding until they received the Holy Spirit. (Insights on John)

Robertson McQuilkin in his subsection "Prerequisites for Interpreting Scripture" has this comment on John 7:17

Regeneration is essential (Ed: To enable one to interpret Scripture - 1Co 2:11,12, 14, 15, 16), but it alone will not qualify the believer to understand the truth of God. The believer must have confidence in Scripture, for faith is not mere intellectual assent. Rather, faith means commitment, yielding to the Book; to its message, its meaning, and its divine Author. Faith predisposes one to discover the meaning the biblical writer intended, not to read into the text his own desired meaning. Only the one with full confidence in the Scripture will make the commitment necessary to fully understand its meaning.

If any man is willing to do His will, he shall know of the teaching, whether it is of God, or whether I speak from Myself. (John 7:17)

A person must be determined to obey the Word if he expects to understand it. (Ed: In other words knowing [ginosko] God's Word is integrally related to obeying God's Word. To jettison the latter and expect the former to be successful is a delusion!) Commitment to obedience has another characteristic: hard work. The person truly committed to obey God will study to show himself approved to God, a hard worker who has no need to be ashamed of his workmanship. "Faith" does not mean the Bible student lays aside his intellect and relies on feelings or subjective impulses to understand Scripture. No, the kind of faith that believes the Bible is God's own Word will drive the student to use all the resources God has given him to understand Scripture so that he may obey it....

Some people do not understand the Bible because they do not believe it is true, or at least, they do not believe that all parts of it are true. Others do not understand (Ed: They have "No ginosko" knowledge) it because they are unwilling to obey it. (Understanding and Applying the Bible or on Wordsearch Bible Software - a book I highly recommend) .

Vine writes that...

In the NT ginosko frequently indicates a relation between the person “knowing” and the object known; in this respect, what is “known” is of value or importance to the one who knows, and hence the establishment of the relationship, e.g., especially of God’s “knowledge,” 1Cor 8:3, “if any man love God, the same is known of Him”; Gal 4:9, “to be known of God”; here the “knowing” suggests approval and bears the meaning “to be approved”; so in 2Ti 2:19; cf. Jn 10:14, 27; Ge 18:19; Nah 1:7; the relationship implied may involve remedial chastisement, Amos 3:2. The same idea of appreciation as well as “knowledge” underlies several statements concerning the “knowledge” of God and His truth on the part of believers, e.g., Jn 8:32; 14:20, 31; 17:3; Gal. 4:9 (1st part); 1Jn 2:3-13, 14; 4:6, 8, 16; 5:20; such “knowledge” is obtained, not by mere intellectual activity, but by operation of the Holy Spirit consequent upon acceptance of Christ.

Carpenter differentiates two similar words for know in Greek...

Eido, related to the Greek word for “seeing,” denotes “perception” and “absolute knowledge.” Once something is known, it is known for good—nothing can be added to it. Ginosko denotes “inceptive and ongoing knowledge.” It designates ongoing, personal knowledge, which implies a relationship between the person who knows and the person who is known. This knowledge can grow and mature. By way of illustration, we can “know” (eido) someone’s name immediately, but it will take a lifetime to really “know” (ginosko) that person. (Ed: In fairness not all resources do not make clear cut distinctions between these two verbs. See more discussion below)

Donald Grey Barnhouse has the following summary of the nuances of ginosko...

The Greek verb ginosko occurs many times in the New Testament, with a dozen shades of meaning. To know is to feel (Mark 5:29; Luke 8:46); to observe (Mark 8:17; 12:12); to perceive, discern, recognize (Luke 7:39; Gal. 3:7; John 4:1; 5:6); to learn, discover (Mark 5:43; Phil 1:12; 4:5); to make certain (Mark 6:38; John 4:53); to be aware of (Matt. 24:50; Heb. 10:24); to be acquainted with (Matt. 25:24; Ro 2:18); to comprehend (Luke 18:34; John 3:10); to be expert in (Matt. 16:3); to be familiar with (Ro 7:7); and to decide (Luke 16:4). (God's Glory : Romans 14:13-16:27).

Louw Nida summarizes the different nuances of meaning of ginosko in the NT as follows...

1) To know, recognize, be aware (Ro 1:21) - to possess information about, to have knowledge of, to be acquainted with

2) To learn, acquire information, implying personal involvement or experience (Mk 6:38)

Mounce adds that Ginosko "can mean “to learn” or “to possess factual knowledge.” For example, Paul tells the Ephesian Christians that he is sending Tychicus to tell them how he is doing, that they may “know” how he is (Eph 6:22; see also Mt 6:3; Mk 15:10; Jn 19:14; Rom 6:6; Phil 4:5; Col 4:8; Jas 5:20; 2Pet. 1:20).

It can also refer to learning something by observation or noticing something. For example, when Jesus was twelve years old and his parents took him to Jerusalem, they did not “know” he was not with them on the return trip to Galilee (Lk 2:43). When Paul spoke before the Sanhedrin, he came to “know” (i.e., notice, realize) that some of them were Pharisees and some were Sadducees, and this observation provided him an avenue to introduce confusion into the meeting of his accusers (Acts 23:6; see also Lk 1:22; Jn 4:53; Acts 19:34; 21:24). (Mounce's Complete Expository Dictionary of Old and New Testament Words or Logos)

3) To be familiar with, learn to know, through personal experience (Jn 17:3; 1Jn 2:3) - to learn to know a person through direct personal experience, implying a continuity of relationship

4) To understand, come to know, perceive (Ro 7:7) - to come to an understanding as the result of ability to experience and learn

5) To acknowledge or to indicate that one does know (1Co 8:3)

6)  To have sexual intercourse (Mt 1:25; Lk 1:34);

7) To do secretly (Mt 6:3) - to do something without letting the public know. (Louw, J. P., & Nida, E. A. Greek-English Lexicon of the New Testament: Based on Semantic Domains. United Bible societies or Wordsearch)

BDAG summarizes ginosko as follows...

1) To arrive at a knowledge of someone or something - to know, know about, make acquaintance of (Mt 13:11, Mk 4:11, Lk 8:10, Lk 12:47, Jn 8:32 -see note below, Ro 7:7-see note below, 2Co 2:4)

2) To acquire information through some means, learn (of), ascertain, find out (Acts 22:30, Col 4:8, 1Th 3:5, Acts 9:24, Mt 9:30)

3) To grasp the significance or meaning of something, understand, comprehend (Mt 24:39, 21:45, 24:32 Mk 4:13, 12:12; Lk 18:34;Ac 8:30. Jn 3:10; 10:6, 12:16; Jn 8:27, 28, 43; 1Cor 2:8;11; 14)

4) To be aware of something, perceive, notice, realize (Mt 22:18, Lk 8:46, Mt 16:8; 26:10; Mk 8:17.

5) To have sexual intercourse with (Mt 1:25-see note below, Lk 1:34 - see note below; Lxx of Ge 4:1)

6) To have come to the knowledge of, have come to know, know

7) To indicate that one does know - acknowledge, recognize. (Mt 7:23, Jn 1:10) (Arndt, W., Danker, F. W., & Bauer, W. A Greek-English Lexicon of the New Testament and Other Early Christian Literature or Wordsearch)

Nelson Study Bible says ginosko...

can designate ongoing, personal knowledge, which implies a relationship between the knower and the person who is known. (Radmacher, E. D., Allen, R. B., & House, H. W. The Nelson Study Bible: NKJV.  Nashville: Thomas Nelson)

Ginosko - 222x in 205v - Mt 1:25; 6:3; 7:23; 9:30; 10:26; 12:7, 15, 33; 13:11; 16:3, 8; 21:45; 22:18; 24:32f, 39, 43, 50; 25:24; 26:10; Mark 4:13; 5:29, 43; 6:38; 7:24; 8:17; 9:30; 12:12; 13:28f; 15:10, 45; Luke 1:18, 34; 2:43; 6:44; 7:39; 8:10, 17, 46; 9:11; 10:11, 22; 12:2, 39, 46ff; 16:4, 15; 18:34; 19:15, 42, 44; 20:19; 21:20, 30f; 24:18, 35; John 1:10, 48; 2:24f; 3:10; 4:1, 53; 5:6, 42; 6:15, 69; 7:17, 26f, 49, 51; 8:27, 28, 32, 43, 52, 55; 10:6, 14f, 27, 38; 11:57; 12:9, 16; 13:7, 12, 28, 35; 14:7, 9, 17, 20, 31; 15:18; 16:3, 19; 17:3, 7f, 23, 25; 19:4; 21:17; Acts 1:7; 2:36; 8:30; 9:24; 17:13, 19f; 19:15, 35; 20:34; 21:24, 34, 37; 22:14, 30; 23:6; Rom 1:21; 2:18; 3:17; 6:6; 7:1, 7, 15; 10:19; 11:34; 1 Cor 1:21; 2:8, 11, 14, 16; 3:20; 4:19; 8:2f; 13:9, 12; 14:7, 9; 2 Cor 2:4, 9; 3:2; 5:16, 21; 8:9; 13:6; Gal 2:9; 3:7; 4:9; Eph 3:19; 5:5; 6:22; Phil 1:12; 2:19, 22; 3:10; 4:5; Col 4:8; 1Th 3:5; 2Ti 1:18; 2:19; 3:1; Heb 3:10; 8:11; 10:34; 13:23; Jas 1:3; 2:20; 5:20; 2 Pet 1:20; 3:3; 1 John 2:3ff, 13f, 18, 29; 3:1, 6, 16, 19f, 24; 4:2, 6ff, 13, 16; 5:2, 20; 2 John 1:1; Rev 2:23f; 3:3, 9

Ginosko in the NAS - ascertaining(1), aware(7), certainty(1), come to know(1), comprehend(1), felt(1), find(3), found(2), kept...a virgin*(1), knew(13), know(104), know how(1), knowing(3), known(25), knows(14), learn(1), learned(1), perceived(1), perceiving(2), put(1), realize(3), recognize(7), recognized(1), recognizing(1), sure(4), take notice(1), unaware*(2), understand(11), understood(6), virgin*(1).

Ginosko is used over 500x in the non-apocryphal Septuagint (Lxx). Gen 2:17; 3:5, 7, 22; 4:1, 9, 17, 25; 8:11; 9:24; 12:11; 15:8, 13; 18:21; 19:8; 20:6f; 21:26; 22:12; 24:14, 16, 21, 44; 27:2; 29:5; 30:26, 29; 33:13; 38:9, 16, 26; 39:8, 23; 42:33f; 44:27; Exod 2:25; 6:7; 7:5, 17; 9:29; 10:2; 14:4, 18; 16:6, 12; 18:11; 22:10; 25:22; 29:42, 46; 30:6, 36; 31:13; 33:13; Lev 4:14, 23, 28; 5:3f, 17; Num 11:23; 12:6; 14:34; 16:5, 28, 30; 17:4; 22:19; 31:17, 35; 32:23; Deut 4:39; 7:9, 15; 8:5; 9:3, 6, 24; 11:2; 18:21; 29:6; 34:10; Josh 3:7, 10; 4:24; 22:22, 31; 23:13f; Jdg 2:7, 10; 3:1f, 4; 4:9; 6:29, 37; 11:39; 13:16, 21; 14:4, 18; 16:9, 20; 17:13; 18:5, 14; 19:22, 25; 20:34; 21:12; Ruth 3:4, 14; 4:4; 1 Sam 1:19; 2:10; 3:7, 20; 4:6; 6:9; 10:24; 12:17; 14:29, 38; 17:46f; 20:3, 7, 9, 33, 39; 21:2; 22:3, 6, 17; 23:9, 22f; 24:11, 20; 25:17; 26:4, 12; 28:1f, 14; 2 Sam 3:25, 36f; 5:12; 14:1, 20, 22; 15:11; 17:19; 18:29; 19:6, 20, 35; 22:44; 24:2, 13; 1 Kgs 1:4, 11, 18; 2:5, 9, 32, 35, 37, 42, 44; 8:38f, 43, 60; 17:24; 18:36f; 20:7, 13, 22, 28; 2 Kgs 2:3, 5; 4:1, 9, 39; 5:7f, 15; 7:12; 17:26; 19:19, 27; 1 Chr 12:32; 14:2; 21:2; 28:9; 29:17; 2 Chr 6:29f, 33; 12:8; 13:5; 25:16; 32:13; 33:13; Ezra 4:15; 5:17; Neh 2:16; 4:11, 15; 6:16; 9:10; 13:10; Esth 4:11, 17; Job 5:24f, 27; 9:11; 11:6; 12:9, 20; 19:3, 6, 13, 29; 20:4; 21:19; 22:13; 23:3, 5; 24:14; 28:7; 34:4, 33; 35:15; 36:5, 26; 37:7; 39:1; Ps 1:6; 4:3; 9:10, 16, 20; 14:3f; 18:43; 20:6; 35:8, 11, 15; 36:10; 37:18; 39:4, 6; 40:9; 41:11; 44:21; 46:10; 48:3; 50:11; 51:3; 53:4; 56:9; 59:13; 67:2; 69:5, 19; 71:15; 73:11, 16, 22; 74:4, 9; 77:19; 78:3, 6; 79:6, 10; 81:5; 82:5; 83:18; 87:4; 88:12; 89:15; 90:11; 91:14; 92:6; 94:11; 95:10; 100:3; 101:3; 103:14; 104:19; 109:27; 119:75, 79, 125, 152; 135:5; 138:6; 139:1f, 4, 14, 23; 140:12; 142:3; 144:3; Pr 1:2; 4:1; 9:10; 10:9; 13:15, 20; 15:14; 22:17; 24:12, 22; 27:1; 29:20; 30:3f; Eccl 1:17; 2:14; 3:12, 14; 4:13; 6:5, 10; 7:25; 8:5, 7, 12, 16f; 9:5, 11f; 10:14f; 11:2, 5f, 9; Song 1:8; 6:12; Isa 1:3; 5:19; 7:15f; 8:4, 9; 9:9; 11:9; 15:4; 19:21; 26:11; 29:15, 24; 30:15; 33:13; 37:20; 40:13, 21, 28; 41:20, 22f, 26; 42:16, 25; 43:10, 19; 44:18ff; 45:3f, 6, 20f; 47:8, 10f; 48:4, 6ff; 49:23; 50:4, 7; 51:12; 52:6; 56:10; 58:2f; 59:12; 60:16; 61:9; 63:16; 66:14; Jer 2:16, 19, 23; 3:13; 5:1, 4; 6:15, 27; 8:7; 9:3, 16, 24; 11:18f; 12:3; 13:12; 14:20; 15:12, 15; 16:21; 17:9; 18:23; 22:16; 26:15; 28:9; 30:24; 31:19, 34; 32:8; 33:3; 36:19; 38:24; 40:14f; 41:4; 42:19; 44:3, 15, 28; 48:30; 50:24; Ezek 2:5; 6:13; 7:27; 10:20; 12:15f; 13:9, 23; 17:24; 20:5, 9, 12, 20; 22:16; 23:49; 26:6; 28:22ff, 26; 29:6, 9, 16, 21; 30:8, 19, 25f; 32:9, 15; 33:29, 33; 34:15, 27, 30; 35:4, 9, 11f, 15; 36:11, 23, 36, 38; 37:6, 13f, 28; 38:16, 23; 39:6ff, 22f, 28; Dan 1:4; 2:3, 9, 22, 30; 3:15; 4:9, 17, 25f, 32; 5:21ff; 6:10, 15; 9:25; 10:20; 11:32, 38; 12:7; Hos 2:8; 5:3; 6:3; 7:9; 8:2; 9:2; 11:3, 12; 13:4; Amos 3:2, 10; 5:12; Jonah 1:10, 12; 4:2, 11; Mic 3:1; 4:9, 12; 6:5; Nah 1:7; 3:17; Hab 2:14; 3:2; Zeph 3:5; Zech 2:9; 4:5; 6:15; 7:14; 11:11;  

Here are some representative OT uses of ginosko...

Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves loin coverings. (Genesis 3:7)

Then the LORD God said, "Behold, the man has become like one of Us, knowing (Heb = yada; Lxx = ginosko) good and evil; and now, he might stretch out his hand, and take also from the tree of life, and eat, and live forever " (Genesis 3:22)

Comment: Adam come to know by experience, a bad experience!

God saw the sons of Israel, and God took notice (Literally He "knew them" - Heb = yada; Lxx = ginosko) of them. (Ex 2:25)

Comment: In this context ginosko clearly does not mean to simply know mentally (to apprehend intellectually) but to know experientially, specifically to set one's heart upon and regard with favor. Compare similar uses of ginosko in the Lxx translation of Amos 3:2. In Psalm 1:6 God will take personal of the godly or righteous, in the sense that He will notice them or have regard for them.

But if you will not do so, behold, you have sinned against the LORD, and be sure your sin (Literally = know ye your sin.  Heb = yada; Lxx = ginosko) will find you out. (Numbers 32:23)

McGee comments: This verse says that your sin will find you out. There will come that time when the chickens come home to roost. “Do not be deceived. God is not mocked: for whatever a man sows, this he shall also reap” (Gal 6:7-note). I don’t care who you are, or where you are, how you are, or when you are, your sins will find you out. In the way that you sin, that is the way it is going to come home to you sometime. That is the meaning of this statement, “Be sure your sin will find you out.” (Numbers 32:20-42 Mp3)

Comment: This verse in a sense personifies "sin" as that which will one day like a witness expose us for who we really are!

So let us know (Heb = yada; Lxx = ginosko), let us press on to know (Heb = yada; Lxx = ginosko) the Lord. His going forth is as certain as the dawn; And He will come to us like the rain, Like the spring rain watering the earth. (Ho 6:3)

REPRESENTATIVE NT
USES OF GINOSKO

Below are representative uses of ginosko in the NT. The first use of ginosko is

And (Joseph) knew (ginosko) her not till she had brought forth her firstborn son: and he called his name JESUS. (Mt 1:25KJV, Mt 1:25ESV).

Comment: Knowing in this context speaks of the most intimate experience one can have with another individual, that of sexual relations. In Luke 1:35 Mary literally says "a husband I do not know (ginosko)" which is another way of saying she is a virgin. Thayer refers to this as a "Hebraistic euphemism" noting that there were similar uses of ginosko in the Lxx in a number of passages (Ge 4:1, 17; 19:8; 1Sa 1:19)

And then I (Jesus) will declare to them, ‘I never knew (ginosko) you; depart (present imperative of verb apochoreo = move away from, with emphasis upon separation) from Me, you who practice (present tense = as your lifestyle - such a person may try to claim they were born again but there was never any demonstrable evidence that they were truly a new creation) lawlessness.’ (Mt 7:23-note)

Comment: Ginosko in this context alludes to an intimate, personal, experiential relationship that believers have with Christ by grace through faith. The individual being addressed demonstrates by their habitual practice of lawlessness (which John calls "sin" 1Jn 3:4) that they lack this relationship - they never knew Him, so He says He never knew them! What a horrible shock this will be for those who have deluded themselves in this life, thinking they were believers when they were not believers! Note well - Jesus is not saying they lost their salvation (a heretical teaching), but that they never had it!

Immediately the flow of her blood was dried up; and she felt in her body that she was healed of her affliction. (Mk 5:29).

Comment: Felt is ginosko which means she knew by her experience, the specific experience that her abnormal flow of blood had ceased.

He was in the world, and the world was made through Him, and the world did not know Him.  (Jn 1:10)

Comment: In this context ginosko is not just an intellectual rejection but entails a willful refusal to know Jesus experientially, a refusal to accept or believe in Him. To paraphrase Richard Baxter, ignorance was their disease and knowledge of Him was their only cure!

Comment: This verse teaches that there is a process in getting spiritual knowledge and it primarily involves my obedience to the Word of God. As I obey the truth I have heard, I began to "assimilate" that truth. Thus Jesus clearly associates the obtaining of experiential knowledge (ginosko) with a willingness to obey God's will. This virtue involves a diligent study and pursuit of truth in the Word of God. This kind of knowledge does not come automatically but calls for obedience.

Thomas Adams related knowing with obedience when he said that "Practice is the soul of knowledge."

If you had known (ginosko) Me (Jesus), you would have known (ginosko) My Father also; from now on you know (ginosko) Him, and have seen Him. (Jn 14:7).

Comment: If the disciples had fully grasped who Jesus was, they would have known the Father as well. To know Jesus is to know God. Note the parallel between knowing in Jn 14:7 and believing in Jn 14:10 (see also Jn 17:8)

Wiersbe: What does it mean to “know the Father”? The word know is used 141 times in John’s Gospel (ginosko and eido), but it does not always carry the same meaning. In fact, there are four different “levels” of knowing according to John. The lowest level is simply knowing a fact. The next level is to understand the truth behind that fact. However, you can know the fact and know the truth behind it and still be lost in your sins. The third level introduces relationship; “to know” means “to believe in a person and become related to him or her.” This is the way “know” is used in John 17:3. In fact, in Scripture, “to know” is used of the most intimate relationship between man and wife (Ge 4:1). The fourth use of “know” means “to have a deeper relationship with a person, a deeper communion.” It was this level Paul was referring to when he wrote, “That I may know Him” (Phil. 3:10). Jesus will describe this deeper relationship in John 14:19-23....

This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent. (Jn 17:3).

Comment: Ginosko in this context in not knowledge that is intellectual, but relational. Ginosko involves being in relationship. Compare "come to know (ginosko) Him" in 1Jn 2:3 (see discussion below). The only way to experience eternal life, the intimate knowledge with the Father, is through the Son (cp Jn 14:6).

For even though they knew God, they did not honor Him as God or give thanks, but they became futile in their speculations, and their foolish heart was darkened. (Romans 1:21-note)

Comment: Knew in this context refers to a personal knowledge of the existence of God and of His attributes just mentioned. They saw the Sun and Moon and Stars which give clear testimony to their Creator. In a sense they experienced the Creator in His creation but made a choice even in the face of this experiential knowledge, not to honor Him as God. The point is that man began with knowledge of God’s being and character, not with ignorance of Him. Their experiential knowledge (ginosko) of God in this context clearly does not equate with believing in His for salvation! Compare ginosko in Ro 1:32-note where the heathen's knowledge of God made no difference in their activity. 

E G Bulwer-Lytton: Knowledge of nature and atheism are incompatible. To know nature is to know that there must be a God.

What shall we say then? Is the Law sin? May it never be! On the contrary, I would not have come to know (ginosko)  sin except through the Law...” (Ro 7:7a-note).

Comment: This statement by Paul highlights the experiential aspect of ginosko. In other words, Paul gained an "experiential knowledge" of sin because of the law which brought out his desire to commit sin.

 For what I am doing, I do not understand (ginosko - KJV = "I allow not"); for I am not practicing what I would like to do, but I am doing the very thing I hate. (Ro 7:15-note)

MacArthur: (Ginosko) refers to knowledge that goes beyond the factual and includes the idea of an intimate relationship (cf. Gal 4:9). By extension, this word was sometimes used to express approving or accepting (cf. 1Co 8:3). That is its sense here, i.e., Paul found himself doing things he did not approve of.

Vine: The verb rendered “know” (understand) is ginosko, to recognize as a result of experience. This is the result of being like a slave, who is the instrument of another man’s will. He does not discern the true character and effects of what has been wrought.

But a natural (unregenerate, not born from above, still in Adam) man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand (ginosko) them, because they are spiritually appraised. (1Cor 2:14)

Comment: The unregenerate man can hear the same words of Scripture as a believer, but he does not have the ability to really know them experientially because these supernatural Words can only be illuminated by the Spirit Who indwells believers (1Co 2:11, 12, 13, 15, 16) and who graciously gives us the capacity (as well as the desire) to discern divine truth (cp Ps 119:18). It follows that unbelievers who think they can understand (know experientially and "intimately") the Word of God are deceiving themselves! As an aside, one of the vital marks of a believer who is maturing in the faith is an increasing ability to discern spiritual truth (with the Spirit's help of course) and to understand more and more of the will and mind of the Living God through His Living Word.

Vance Havner commenting on trying to explain spiritual truths to a natural man who cannot understand these things of the Spirit of God: "He might as well try to describe a sunset to a blind man or discuss nuclear physics with a monument in the city park. The natural man cannot receive such things. One might as well try to catch sunbeams with a fishhook as to lay hold of God’s revelation unassisted by the Holy Spirit. Unless one is born of the Spirit and taught by Him, all this is utterly foreign to him. Being a Ph. D. does not help, for in this realm it could mean ‘Phenomenal Dud!’"

But I will come to you soon, if the Lord wills, and I shall find out (ginosko), not the words of those who are arrogant but their power.  (1Co 4:19).

Comment: Ginōskō in this context conveys more than simply to know a fact but means to ascertain or to find out the inner working of the arrogant Corinthians who were the cause of the division problem. The perfect tense indicates that those who had become arrogant are still in their state of an exaggerated sense of their own importance (in an overbearing manner)! We never wrestle with this sin do we?

But now that you have come to know (ginosko) God, or rather to be known (ginosko) by God, how is it that you turn back again to the weak and worthless elemental things, to which you desire to be enslaved all over again? (Gal 4:9).

Comment: The Galatians did not know God by nature but they came to know Him by personal experience and to enjoy a new relationship as sons in a new family. But Paul reminded them that they had come to be known by God, so that they would not be tempted to take credit for their salvation!

(Eph 3:16, 17, 18) and to know the love of Christ which surpasses knowledge, that you may be filled up to all the fullness of God. (Ephesians 3:19-note)

Comment: The word translated “know” (ginosko) usually carries the idea of experiential knowledge as opposed to intuitive knowledge. In this verse, ginosko is used to convey the idea of experiencing Christ’s love. Paul is praying that even though the Ephesians will never fully comprehend the love of Christ, that they would be continually deepening in their knowledge and experience of it. (Rasnake)

But you know (ginosko) of his proven worth, that he served with me in the furtherance of the gospel like a child serving his father. (Philippians 2:22-note)

Comment: the Philippians knew Timothy's character from personal encounter (personal experience), as a man who had stood the test.

(Php 3:8-note, Php 3:9-note) that I may know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death (Php 3:10-note).

MacArthur comments: That initial saving knowledge of Christ (see Php 3:8-note where "knowing" = gnosis) became the basis of Paul’s lifelong pursuit of an ever deeper knowledge of His Savior (Ed: Experiential, spiritual knowledge). Specifically, Paul longed to experience the power of His resurrection. He knew there was no power in the Law. He also knew there was no power in his flesh to overcome sin (Ed: Sin personified as a "King", a "Slavemaster", a force to be reckoned with, but reckoned with only by resurrection power, not our power, cp Ro 8:13-note; Gal 5:16-note) or serve God (cf. Ro 7:18-note). But because he knew Christ and had His righteousness imputed to him, Paul had been given the Holy Spirit and the same spiritual power that raised Jesus from the dead. (Ed: And beloved this is true of your new life in Christ. Are you living it to maximum potential...resurrection power potential? Or are you as convicted as I am?!)

Let your gentle spirit be known (aorist imperative) to all men. The Lord is near. (Philippians 4:5-note)

Comment: In other words Christians are to be sure that others come to know by experience, by seeing us in action, that we are a people who do not cling to our rights as do non-Christians (which is a description of a "gentle spirit").

Therefore I was angry with this generation, And said, ‘They always go astray in their heart, and they did not know My ways. (Heb 3:10-note).

Comment: Why did the majority of Israel in the OT not know experientially and intimately the ways of God? Because for the most part they failed to obey His Word (see Jn 7:17 above). In this context "not know My ways" is another way of saying they did not believe in Him (cp Heb 3:12-note).

By this we know (ginosko - present tense = continually) that we have come to know (ginosko - perfect tense) Him, if we keep His commandments.  (1Jn 2:3).

Comment: Notice that the first ginosko refers to believers having an experiential knowledge that they are genuinely saved (i.e., an assurance of salvation). How? Because they keep (present tense = as their general lifestyle - it speaks of direction not perfection) His commandments. When we fail to keep His commandments why should we be surprised that we begin to doubt our salvation? (cp knowing and obeying in John 7:17 above). The phrase "come to know Him" is another way of saying we have come to trust in Christ (past completed action at a point in time - the moment we believed) and have experienced genuine regeneration. This second use of ginosko is in the perfect tense which describes this experience as our permanent condition.

The Dictionary of New Testament Theology points out that ginosko, means basically “grasping the full reality and nature of an object under consideration. It is thus distinguished from mere opinion, which may grasp the object half-correctly, inadequately, or even falsely.” This is what it means to know Jesus! It's not a claim to just understand His teachings, to have information about Him, etc. See the discussion on Mt 7:23 above which describes those who make some claim to know Him, but don't really "ginosko' Him and thus are unregenerate and destined for eternal separation from Him.

Smith adds this helpful note that relates to "knowing" and "doing" (or obeying): The principle is that it is not enough to understand the theory; we must put it into practice. E.g., what makes an artist? Not merely learning the rules of perspective and mixture of colors, but actually putting one’s hand to brush and canvas. First attempts may be unsuccessful, but skill comes by patient practice. Compare Rembrandt’s advice to his pupil Hoogstraten, ‘Try to put well in practice what you already know; and in doing so you will, in good time, discover the hidden things which you inquire about.’ To know about Christ, to understand the doctrine of His person and work is mere theory; we get to know Him (Ed: intimately, personally) and to know that we know Him by practice of His precepts.

As an aside John has  25 uses of ginosko in his first epistle undoubtedly in part to combat Gnosticism (from gnosis) a false teaching in the early church which claimed a true understanding of God, the self and salvation that come through special revelation and knowledge. The Gnostics generally stressed that privately revealed knowledge above that which was available to everyone through the Scriptures.

We know (ginosko) love by this, that He laid down His life for us; and we ought to lay down our lives for the brethren.  (1Jn 3:16)

Wuest: The word (ginosko) speaks of knowledge gained by experience. The saints have experienced the love of God in that He laid down His life for them, and in that they have become the recipients of salvation. This knowledge is a permanent possession.

By this we know (ginosko) that we abide in Him and He in us, because He has given us of His Spirit. (1Jn 4:13).

Wuest comments: That is, the saint experiences the work of the Holy Spirit in him, and from that experience, he deduces the fact that the Holy Spirit is in him, a gift of God. This experiential knowledge confirms the fact that the saint dwells in God and God in him.

1John 4:16 We have come to know and have believed the love which God has for us. God is love, and the one who abides in love abides in God, and God abides in him.

Vine has an interesting comment on knowing and knowledge: The “we,” which bears stress, refers to all believers, as being those mentioned in the preceding verse (1Jn 4:15), who are characterized by the confession that Jesus is the Son of God. Alternatively it refers to the apostles, but the context suggests the former application. More closely to the original we may render by “We have come to know and have believed,” that is to say, “we have entered upon a path of progressive knowledge” (ginōskō). In one aspect of the case faith precedes knowledge, and knowledge perfects faith; for faith is necessary to apprehend the things of God. On the other hand, the knowledge (gnosis - ginosko) which implies personal acquaintance with Christ and experience of His will and way, is necessary for the perfecting of faith. That is perhaps why knowledge is put first here. While, then, there is an elementary faith which precedes knowledge, there is a practical faith which puts knowledge into effect. For the opposite order see the remarks of the disciples, as recorded in John 6:69, “We have believed and know.” There it had to do with a fact of divine truth; this has to do with the experience of divine love, not merely the knowledge of the fact that God loves us, but the experience of God’s love in us, by which we so know God’s nature that we love one another. This is the work of the Holy Spirit in us (cp. 1Jn 4:13).

Wayne Barber reminds us that ginosko speaks of a process of getting spiritual knowledge a process which is intimately related to obedience to the Word of God (see Jn 7:17 above). As I obey, (chose to deny my fleshly way of thinking and chose God's thinking regardless of what He says) I began to learn truth and as this truth sinks down into my life, the final product is gnosis. The process of getting the finished product, gnosis, is called ginosko.

Examination of some of the uses of ginosko in the Greek translation of the Hebrew OT gives us a sense of the depth of meaning of ginosko. For example, in Genesis 4:1 Moses records that "Adam knew (Hebrew - yada`) Eve his wife; and she conceived and bore Cain". The Hebrew word yada` (to know) is translated by ginosko in this verse and clearly alludes to the knowing vis a vis sexual intercourse. We can see from this example that ginosko indicates the most intimate knowledge of another person. Paul’s aim is not to know about Christ, but to know Him personally, intimately, experientially. This should be the heartbeat of ever true believer. May the Father grant it be so in the body of Christ in these last days for His glory through His Son Christ Jesus. Amen.

Gerald Cowen summaries ginosko...

Originally, ginosko denoted the grasping and understanding of things by the mind which came to it primarily by way of the senses. In other words, it meant knowledge gained by experience. This also included the interpreta­tion of the data received from the senses.

Schmitz says that it meant "to notice, perceive, or recognize a thing, person, or situation through the senses, particularly the sight. (Seeing and ginosko are linked in Homer Od. 15, 532 and 24, 217)."

Other applications of ginosko include:

(1) "to distinguish" between persons, things, or experiences;

(2) "to know" or be acquainted with something in a personal way;

(3) to denote a relationship between persons, "to know" someone;

(4) to discern situations as a result of analyzing the information received, to judge as in a court situation;

(5) even philosophical speculation was often regarded as seeing something, to know by reflection, to perceive. This last use of ginosko is parallel to the primary use of oida.

In the New Testament ginosko is used in very similar ways.

(1) It means to know or come to know. This may include things: to know a tree by its fruits (Matt. 12:33), to know something by something. In particular, it is used of becoming acquainted with God and Christ and the things pertaining to Them. John 17:3, for example, says, "And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." (See Phil. 3:10 also)

(2) "Know" may also be used with the sense of "learn of or "find out" about a given situation. Cleopas asks, "Are you only a stranger in Jerusalem, and have not known the things which are to come to pass there in these days?" (Luke 24:18; see 1Th 3:5 also).

(3) To know sometimes means to understand or comprehend something such as a parable. Jesus said to the disciples, "Know ye not this parable? and how then will you know all parables?" (Mark 4:13).

(4) Ginosko is sometimes used with its original sense, "notice, feel, or realize." When the woman with an issue of blood touched Jesus, He perceived that virtue went out of Him (Luke 8:46).

(5) Finally, following the Old Testament usage, know can be a reference to having sexual relations with someone (Ge 4:1,17; Mt. 1:25).

Thayer makes this distinction between ginosko and eido. Ginosko denotes "a discriminating apprehension of external impressions, a knowledge grounded in personal expe­rience." Eido, on the other hand, means "to have seen with the mind's eye." It represents a purely mental perception. Knowledge of a work of literature gained by reading such would be signified by ginosko. Jesus' insight into divine things is described by eido in John 5:32.

Further examination of the use of these terms gives us a better insight into the exact meaning of certain passages. For example, when confronted by one of the maids of the high priest, Peter began to curse and to swear, "I know not this man of whom you speak" (Mark 14:71). He uses eido, which is more emphatic in this instance than ginosko because it implies he not only had no relationship with Jesus, but that he knew nothing about Him at all. On the other hand, when Jesus says that He will say to some, "I never knew (ginosko) you; depart from me" (ginosko, Matt. 7:23). He is not saying that He is unaware that they exist or that He never met them, but that He never had a personal relationship with them. The same is true of Paul's statement in 2Corinthians 5:21, that Jesus "knew no sin" (ginosko). This does not mean that He had no intellectual knowledge of sin, but that He had not experienced it personally.

Regarding the Jews, the Scripture is clear that they as a group not only knew the law and God's will intellectually, but they had personal experience with it (Acts 22:14; Ro 2:18; 7:1 - all use ginosko). The arrogance of the Pharisees on this point is demonstrated in Jn 7:49, where the common people are described as those who have no personal expe­rience with the law. Schmitz comments concerning this statement, "It contains the implication that the common people would not have gone after Jesus if they had really known and obeyed the law."9

In First John the use of the concept "know" is primarily used in reference to "knowing" that we know Christ personally or "knowing" that we have eternal life. Ginosko is used with the emphasis on the kind of knowledge that re­sults from one's personal experience. We know that "we have known Him, if we keep His commandments" (1 John 2:3). Loving in deed rather than word only is one way that we can "know that we are of the truth" and gain assurance in our hearts (1John 3:19). Similarly, loving one another is more evidence from our own experience on which we can re­flect and come to the conclusion that we know Him (1John 4:7). The inward testimony of the Spirit of God in one's life is further evidence that one can experience to help confirm the fact we are "in Him" (1 John 4:13).

Eido, in contrast, is generally used when the acceptance or understanding of doctrinal truths is concerned. For in stance, it is the believer who really understands what truth is (1 John 2:20-21). "We know that, when he shall appear, we shall be like him" (1 John 3:2), not by experience, of course, but we know it because we trust in His promise. Other facts we know, not by experience, but because we have been taught, include these. "He was manifested to take away our sins; and in Him is no sin" (1John 3: 5). "No murderer has eternal life abiding in Him" (1John 3:15). "Whosoever is born of God [does not continue in sin]" (1John 5:18). "We are of God, and the whole world lies in wickedness" (1 John 5:19). All of these beliefs are expressed with the use of eido.

Finally, in the last chapter, 1John 5:20, both eido and ginosko occur in the same verse.

"We know [eido, as a historical fact] that the Son of God is come, and has given us an understanding, that we may know [ginosko - by personal experience] him that is true, and we are in him that is true, even in his Son Jesus Christ."

We can know that we have eternal life because of what we have learned of Christ from the Scriptures and from our own personal relationship with Him. This is why John wrote," that ye may know (eido) that ye have eternal life" (1Jn 5:13). (Salvation Word Studies from the Greek New Testament)

Testing  (1383) (dokimon from dokimazo from dokimos = proved, tried as metals by fire and thus purified, in turn from dechomai = to accept deliberately and readily, receive)  describes both the process of determining the genuineness of something (in this case of our faith) or the result, this latter specifically referring to the genuineness of something (our faith) as the result of testing.

Affliction lets down a blazing torch for him into the depths of his own nature—and he sees many things which he little expected to see. He finds his faith weak where he thought it strong, his views dim where he thought them clear. (R Johnstone. Lectures Exegetical and Practical on the Epistle of James)

Peter in the only other NT use of dokimon reminds tried saints that

that the proof (dokimon) of your faith, being more precious than gold which is perishable, even though tested (dokimazo) by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ (1 Peter 1:7-notes)

Though He slay me, I will hope (wait for) in Him. (Job 13:15)

In their "multi colored fiery trial", they also came to experience the companionship of a fourth Person in the fire Who many consider to be “the Son of God” Who provided just the right "color" of grace to meet their need. (Da 3:12-30)

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Good timber does not grow in ease;
The stronger wind, the tougher trees;
By sun and cold, by rain and snows,
In tree or man, good timber grows. --Malloch

God wants to use our difficulties to make us better--not bitter.

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The testing of your faith produces patience (James 1:3).

One of the delights of my carefree days of childhood was flying a kite. What happy, peaceful hours I enjoyed with that soaring paper bird tugging on the string anchored to my finger! But if that kite could have talked, it might have said, "Look how high I'm flying and how gracefully I'm floating through the sky. And I'm doing all this in spite of that aggravating boy down there hanging onto the end of the string. I don't need that. Look, I have a tail and broad wings, but that pesky kid is hanging onto that cord as if he expects me to lift him into the wind. Why, if I didn't have the handicap of this string he is holding, I could fly up and reach the moon. If only I were not tied down in this irritating way."

Sometimes when flying my kite I would be distracted and I'd let go of the string. The kite would go wobbling down and become tangled in the branches of a tree. What might that proud paper bird have said then? If it had been an honest kite, it would have admitted, "The very thing I thought was tying me down was holding me up."

Likewise, much of our Christian growth and spiritual progress can be credited to our trials and testings, which so often make us fret. If God were to remove the restrictions that go with these difficult experi­ences, our lives would be wobbly and weak like that wandering kite. "The testing of your faith produces patience," James said. These test­ings are the rewarding restraints of One who desires to see His children soar to spiritual heights. —P. R. Van Gorder (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)

Adversity is only sand on your track to prevent you from skidding.

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The testing of your faith produces patience (James 1:3).

While visiting an inlet of the sea that reached deep into land, leaving a sheltered bay, I noticed that the pebbles on that protected beach were rough and jagged—not smooth and polished. But out on the open shore where fierce waves break over the rocks, the pebbles were sleek and round.

The same is true of Christian character. Just as the harsh treatment of the ocean waves makes the rough stones smooth, our trials, diffi­culties, and testings can produce in us the luster of Christian matu­rity. When circumstances become difficult, we can rest assured that God has only one design in view—the perfection of our character. That's why the psalmist could testify, "It is good for me that I have been afflicted, that I may learn Your statutes" (Ps. 119:71-Spurgeon's note). Echoing that statement, Scottish pastor Samuel Rutherford declared that he "got a new Bible" through the furnace of adversity. The Scriptures took on fresh meaning for him when his faith had been tested and his character enriched.

The popular idea that bad things happen because we are being punished is contrary to what God says. The Word of God indicates that troubles can be a badge of honor for the Christian. Through them we can see that God is at work in us to produce the patience that James said would help us become mature, lacking nothing (James 1:4). Through the rough seas of trouble, God "rounds" the stone of our character and conforms us to the likeness of His Son. —P. R. Van Gorder (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)

God sends trials not to impair us but to improve us.

Torrey's Topic
Afflictions made beneficial

In promoting the glory of God -John 9:1, 2, 3; 11:3,4; 21:18,19

In exhibiting the power and faithfulness of God -Ps 34:19,20; 2Co 4:8, 9, 10, 11

In teaching us the will of God -Ps 119:71; Isaiah 26:9; Micah 6:9

In turning us to God -Deut 4:30,31; Neh 1:8,9; Ps 78:34; Is 10:20,21; Ho 2:6,7

In keeping us from again departing from God -Job 34:31,32; Is 10:20; Ezek 14:10,11

In leading us to seek God in prayer -Jdg 4:3; Je 31:18; Lam 2:17-19; Ho 5:14,15; Jonah 2:1

In convincing us of sin -Job 36:8,9; Ps 119:67; Lk 15:16-18

In leading us to confession of sin -Nu 21:7; Ps 32:5; 51:3,5

In testing and exhibiting our sincerity -Job 23:10; Psalms 66:10; Pr 17:3

In trying our faith and obedience -Ge 22:1,2; He 11:17; Ex 15:23-25; Deut 8:2,16; 1Pe 1:7; Re 2:10

In humbling us -Deut 8:3,16; 2Chr 7:13,14; Lam 3:19,20; 2Co 12:7

In purifying us -Eccl 7:2,3; Is 1:25,26; 48:10; Je 9:6,7; Zech 13:9; Mal 3:2,3

In exercising our patience Ps 40:1; Ro 5:3; James 1:3; 1Pe 2:20

In rendering us fruitful in good works -John 15:2; Heb 12:10,11

In furthering the gospel -Acts 8:3,4; 11:19-21; Php 1:12; 2Ti 2:9,10; 4:16,17

Exemplified
Joseph’s brethren -Genesis 42:21
Joseph -Genesis 45:5,7,8
Israel -Deuteronomy 8:3,5
Josiah -2 Kings 22:19
Hezekiah -2 Chronicles 32:25,26
Manasseh -2 Chronicles 33:12
Jonah -Jonah 2:7
Prodigal’s son -Luke 15:21

Hiebert observes that James'

mention of faith in his opening sentence (Jas 1:2,3) makes it clear that, for James, faith is central to the Christian life and is its true energizing principle. It has been said that Paul was the apostle of faith, John the apostle of love, and James the apostle of works, but this simplistic analysis fails to do justice to all three of them. It is a misinterpretation of the thrust of the epistle of James to say that his chief concern is works. For James, there can be no vital Christianity apart from a living faith. James is concerned with the fact that Christian faith is more than mere profession. Throughout the epistle, his concern is "to impress on his readers the fact that Christianity is not a faith merely, but through the power of faith, a life."' A saving faith is a living and active faith; it proves that it is alive by what it does. The reality of a living faith is demonstrated by its reaction under adversity "Faith is such a vital matter to the children of God that it must be put to the test, first in order to prove that it is genuine, and second, to purge and strengthen it."' The central thrust of the epistle of James is his treatment of various tests of a living faith. "The testing of your faith" (v. 3) may well be taken as the indication of its theme. (D Edmond Hiebert - James. Moody)

Your faith - This phrase again supports the premise that the readers are genuine believers (cp "my brethren").

Faith (4102) (pistis) is synonymous with trust or belief and is the conviction of the truth of anything, but in Scripture usually speaks of belief  respecting man's relationship to God and divine things, generally with the included idea of trust and holy fervor born of faith and joined with it. Note that this discussion of pistis is only an overview and not a detailed treatise of this vitally important subject. Those interested are directed to respected, conservative books on systematic theology for more in depth discussion (eg, Dr Wayne Grudem's book Systematic Theology: An Introduction to Biblical Doctrine is an excellent, uncompromising, imminently readable resource for the lay person. See especially Chapter 35 which addresses the question "What is saving faith?" in an easy to understand manner.) Much of this "definition" deals with the general word group for faith (pistis = noun, pistos = adjective, pisteuo = verb)

As pistis relates to God, it is the conviction that God exists and is the Creator and Ruler of all things well as the Provider and Bestower of eternal salvation through Christ. As faith relates to Christ it represents a strong and welcome conviction or belief that Jesus is the Messiah, through Whom we obtain eternal salvation and entrance into the Kingdom of Heaven. Stated another way, eternal salvation comes only through belief in Jesus Christ and no other way.

Produces (2716) (katergazomai from katá = intensifies meaning of verb + ergazomai =  labor, work or engage in an activity involving considerable expenditure of effort. Ergazomai is the verb used in Jas 1:20, 2:9) means to work out fully and thoroughly, to accomplish or achieve an end (implying thoroughness), to finish or carry something to its conclusion. To work so as to bring something to fulfillment or successful completion and implies doing something with thoroughness. It means to do that from which something results. This verb always means to complete the effort and the work begun. The present tense indicates that the continual effect of a test is to bring about perseverance or endurance.

The preposition kata means "down" and gives this compound verb a perfective force, meaning that the work is continued until the task has been "worked down (kata)" to a successful conclusion, in the present case bringing about or producing endurance.

Endurance (5281)(hupomone from hupo = under + meno = stay, remain, abide) is literally abiding under. The root idea of hupomone is that of remaining under some discipline, subjecting one’s self to something which demands the acquiescence of the will to something against which one naturally would rebel. It portrays a picture of steadfastly and unflinchingly bearing up under a heavy load and describes that quality of character which does not allow one to surrender to circumstances or succumb under trial. It presents the picture of being under a heavy load and resolutely staying there instead of trying to escape

Hupomone has in it a  forward look, the ability to focus on what is beyond the current pressures. And thus as Hiebert says "triumphant faith finds power to persevere by

looking steadfastly on Jesus, the leader and completer of faith, who, in view of the joy lying before him, endured (verb hupomeno) [the] cross" (Heb 12:2 - note; Darby).

Behold, we count those blessed who endured (word study). You have heard of the endurance of Job and have seen the outcome of the Lord's dealings, that the Lord is full of compassion and is merciful. (Jas 5:11)

And may the Lord direct your hearts into the love (word study) of God and into the steadfastness (hupomone) of Christ. (2Th 3:5)

Trial > faith > obedience > perseverance > crown of life

Note: Hold mouse over underlined links for pop up of Scripture (which stays open and can be copied).

James now describes the outcome to be realized.

And (de) can also be translated with the contrast word "but". Hiebert explains...

The conjunction de, omitted in the NIV, has been given two different renderings. The rendering "and" views its force as transitional, serving to add a further aspect to the picture. Others give it an adversative force and render it "but": "But let endurance have its perfect work" (Montgomery). Then it points to a conceived danger to be avoided. Sore trials are hard to bear uncomplainingly, and it is easy to give way to an attitude that hinders endurance from exercising its proper effect and thereby incur serious loss. The latter seems more in harmony with the author's use of the imperative.

Let...have (echo) is present imperative a command calling for us to continually submit  to endurance (Ultimately our submission is to God) as one submits to an athletic trainer whose goal is to strengthen their student. This letting is not to be out of legalism but out of love, love for God and confident understanding of His love for us, knowing that He is not trying to destroy us but to mold us. And so as a bond slave whose will is willingly submitted to the master, we submit to the command to allow this process to transpire, realizing that our obedience is enabled by God's indwelling Spirit and His all sufficient grace (cp 1Co 15:10, 2Co 12:8, 9,10, Php 2:12-note; Php 2:13-note).

Hiebert writes that let...have...

is a command, intent on putting his readers on guard against the danger mentioned—allowing the chain of results to be interrupted.

Steven Cole writes that...

“Let” implies submission to God in the trial. Submitting to God does not necessarily mean passively enduring it without praying for relief. Paul prayed that God would remove his “thorn in the flesh.” He stopped praying when God told him, “My grace is sufficient for you” (2Co 12:8, 9). Being submissive to God does not necessarily mean that we do not take steps to remedy the problem. If the trial is the loss of a job, it is right, in dependence on the Lord, to seek another job. If the trial is an illness, it is right not only to pray, but to seek medical help. If it is a difficult circumstance, it is not necessarily wrong to try to change the circumstance.

Submission is an attitude toward God, where we do not defiantly shake our fist in His face and tell Him that He has no right to do this to us. We are not submitting to Him if we ignore Him and take matters into our own hands, apart from prayer and faith. One of the best examples of submission was Job. After God afflicted him, he said, “The Lord gave and the Lord has taken away. Blessed be the name of the Lord” (Job 1:21). Briefly note two things:

A. Recognize that maturity is a process, not instant perfection. “Let endurance have its perfect result….” This isn’t a quick fix. The word “perfect” does not imply that you reach a point in this life where you’ve arrived and need no further progress. I find myself failing in lessons that I thought that I had already learned. So, I have to take the course over again and again! We don’t graduate until we go to heaven.

B. Submitting to the process will result in spiritual maturity. God’s goal in the trials is “that you may be perfect and complete, lacking in nothing.” Again, this does not mean that you can arrive at a state of sinless perfection or perfect maturity in this life. Rather, the idea is that you will be spiritually mature, well-equipped for the purpose that God created you. The fruit of the Spirit (Gal 5:22, 23) will be evident in your daily life. Peter Davids says that the word complete “stresses the incremental character of the process. That is, perfection is not just a maturing of character, but a rounding out as more and more ‘parts’ of the righteous character are added” (New International Greek Commentary, James Eerdmans], p. 70). William Barclay observes (The Daily Study Bible, the Letters of James and Peter [Westminster Press], p. 44), “By the way in which we meet every experience in life we are either fitting or unfitting ourselves for the task which God meant us to do.” (Steven Cole - James 1:1-4 A Radical Approach to Trials - Excellent Resource - His Sermons are highly recommended)

David emphasizes the need for saints to submit to whatever God is allowing in their lives, writing...

Rest in the LORD and wait patiently for Him. Do not fret because of him who prospers in his way, because of the man who carries out wicked schemes. (Psalm 37:7)

Spurgeon comments: This fifth is a most divine precept, and requires much grace to carry it out. To hush the spirit, to be silent before the Lord, to wait in holy patience the time for clearing up the difficulties of Providence -- that is what every gracious heart should aim at. "Aaron held his peace:" "I opened not my mouth, because thou didst it." A silent tongue in many cases not only shows a wise head, but a holy heart.

And wait patiently for Him. Time is nothing to Him; let it be nothing to thee. God is worth waiting for. "He never is before His time, He never is too late." In a story we wait for the end to clear up the plot; we ought not to prejudge the great drama of life, but stay till the closing scene, and see to what a finis the whole arrives.

Fret not thyself because of him who prospers in his way, because of the man who bringeth wicked devices to pass. There is no good, but much evil, in worrying your heart about the present success of graceless plotters: be not enticed into premature judgments -- they dishonour God, they weary yourself. Determine, let the wicked succeed as they may, that you will treat the matter with indifference, and never allow a question to be raised as to the righteousness and goodness of the Lord. What if wicked devices succeed and your own plans are defeated! there is more of the love of God in your defeats than in the successes of the wicked.

Rest in the Lord, and wait patiently for him. There are two words in the original, which express the privilege and the duty of resting on Christ: one implies such a state of acquiescence, as silences the clamors of conscience, and composes the perturbation of the spirit; the other signifies the refreshment and repose of a weary pilgrim, when he arrives at the end of his journey, and is settled for life in a secure, commodious, plentiful habitation. James Hervey.

Rest in the Lord.
Rest in the will of God, for whatever he wills is for your good, your highest good.
Rest in the love of God, and often meditate on the words of Jesus on this point, "Thou hast loved them as thou hast loved me."
Rest in the mercy of God.
Rest in the word of God.
Rest in the relation thy God fills to thee; he is the Father.
Rest in the Lord as he is manifested in Jesus, thy God in covenant.
James Smith.

The writer of Hebrews adds his exhortation that...

you have need of endurance (hupomone), so that when you have done the will of God, you may receive what was promised. 37 For yet in a very little while, He who is coming will come, and will not delay. (He 10:36, 37 - see notes)

Although the context is good works (good deeds), the principle applies to James' exhortation, when Paul encourages believers to hang in there

And let us not lose heart in doing good, for in due time we shall reap if we do not grow weary. (Gal 6:9 )

Endurance (5281)(hupomone from hupo = under + meno = stay, remain, abide) means literally abiding under and thus remaining under some discipline or some person or some thing which calls for the acquiescence of one's will to when our natural tendency would be to rebel. Hupomone portrays the picture of steadfastly and unflinchingly bearing up under a heavy load. It describes the quality of one's character which does not cause them to give in  to circumstances or succumb under trial. Inherent in the concept of hupomone is a  forward look or the ability to focus on what is beyond the current pressure, trial or affliction. Clearly this is a supernatural work in the believer's heart by the Spirit of God, as we interact with the trials God allows or sends into our life.

How important is endurance? It is so important in the life of a saint that James discusses it again in chapter 5...

Be patient, (aorist imperative - not a suggestion but a command - do this now! Don't delay!) therefore, brethren, until the coming of the Lord. Behold, the farmer waits for the precious produce of the soil, being patient (makrothumeo) about it, until it gets the early and late rains. 8 You too be patient (makrothumeo - aorist imperative); strengthen (sterizo - aorist imperative) your hearts, for the coming (parousia) of the Lord is at hand (See Table comparing Rapture vs Second Coming). 9 Do not complain (present imperative with a negative = Stop an action in progress!), brethren, against one another, that you yourselves may not be judged; behold, the Judge is standing right at the door. 10 As an example, brethren, of suffering and patience (makrothumia), take (aorist imperative - not a suggestion but a command) the prophets who spoke in the name of the Lord. 11 Behold (aorist imperative), we count those blessed who endured. You have heard of the endurance (hupomone) of Job and have seen the outcome of the Lord's dealings, that the Lord is full of compassion and is merciful. (Jas 5:7, 8, 9, 10, 11)

Perfect result (5046) (teleios from telos = an end, a purpose, an aim, a goal) means complete, mature, fully developed, full grown, brought to its end, finished, wanting nothing necessary to completeness, in good working order. Teleios signifies consummate soundness and includes the idea of being whole. Gnostics used teleios of the one fully initiated into their mysteries.

Hiebert observes that...

James does not identify what that "perfect work" is. The reference may be to the development of perfect endurance: "Let endurance show itself perfectly in practice." More probably the reference is to the development of perfect character as perseverance or endurance is allowed to work out its intended effect in our lives. Maturity of character is not the result of the number of trials encountered but the way in which those trials are met, allowing them to achieve their divinely intended impact on us. "Mature Christians are the end-product of testing."

Teleios has at least three shades of meaning:

In its various forms teleios occurs about 100 times in the Greek New Testament. In each case it means "perfection," "completion," or "wholeness." For instance, in some cases it speaks of ethical perfection, behavior which is complete or whole. An example of this ethical perfection is found in James, when he asserted that endurance in the Christian life helps make one perfect (Jas 1:4). Let it be added that this does not teach sinless perfection. The Bible repeatedly emphasizes that no one is sinless, but every Christian should sin less every day. James illustrated this teaching by reference to obeying God's Law (Jas 1:25-note;). Specifically, he saw the tongue as the main battleground in achieving spiritual perfection or wholeness (James 3:2, 6, 7, 8, 9, 10, 11, 12). James knew that true perfection is found in God alone (James 1:17-note).

In John's epistles there is likewise an emphasis on perfection. Here the sole source of perfection is God. Only God can give perfect love, which takes away fear (1John 4:18). No perfection exists apart from Him.

In Paul's writings there is also reference to this ethical perfection. To Timothy Paul wrote that the young man should perfect or fulfill his ministry as an evangelist (2Ti 4:5-note). No one is a perfect minister, but every Christian should fulfill his ministry. Paul wrote to the Colossians, urging them to teach young Christians and thus bring them to completion or maturity in the faith (Co 1:28-note). This perfection was seen in their conformity to the will of God (Col 4:12-note).

Christians gain insight into the way of God as they grow in grace. This produces spiritual wisdom and maturity (1Co 2:6). In fact, Paul pressured the Corinthian Christians to grow into spiritual maturity (1Co 14:20).

To the Ephesians Paul wrote that they should mature in the knowledge of God, and that this would bring them into the image of Christ (see note Ephesians 4:13). This goal of maturity motivated all Paul's missionary work. (Ed note: and also the prayers of Epaphras for the Colossian saints)

Besides the perfection of ethics and the perfection of character, the Scriptures also speak of perfection of doctrine. When a person professes faith in Christ, he has a basic, elementary understanding of Christian truth. He knows how to be saved, and that is about all. In time that Christian should grow on to maturity and develop a hunger for progressively deeper truth. This is what the writer of the Book of Hebrews calls perfection or maturity (He 5:13, 14-notes; He 6:1- note).

Perfection in the New Testament is not a flawless imitation of God. Rather it its a growth into maturity which is discernible as one makes progress in the faith. Absolute perfection and completeness is found in God alone, and we shall experience it only when we are with Him." (Detzler, Wayne: New Testament Words in Today's Language)

SO THAT YOU MAY BE PERFECT AND COMPLETE, LACKING IN NOTHING: hina ete (2PPAS) teleioi kai holokleroi, en medeni leipomenoi. (PPPMPN): (Jas 3:2; Pr 4:8; Mt 5:48; Jn 17:23; 1Co 2:6; Php 3:12, 13, 14, 15; Col 4:12; 2Ti 3:17; Heb 13:21; 1Pe 5:10; 1Jn 4:17,18 ) (Jas 1:5; Mt 19:20; Mk 10:21; Lk 18:22; 2Pe 1:9)

So that (hina) introduces James' conclusion, the result (perfected at the end of the task and complete in all parts) of submitting to your trials and your "strength" coach named "endurance", all made possible by grace and the Spirit.

Hiebert explains that...

So that you may be" indicates that the intended outcome is in the realm of character development. The intended outcome is stated both positively and negatively... (Ibid)

May be (ete from eimi) is in the present tense signifying James' desire that believers would continually be perfect and complete. It pictures a progressive growth toward this desired goal.

Perfect (5046) (teleios from telos = an end, a purpose, an aim, a goal) means complete, mature, fully developed, full grown, brought to its end, finished, wanting nothing necessary to completeness, in good working order.

John MacArthur commenting on perfect (teleios) in Mt 5:48 writes that...

Teleios used of a believer in the present context describes one who has attained moral/ethical maturity, wanting in nothing, having reached the goal, purpose or end for which he or she was created and which man possessed before the fall.

Hiebert adds that teleios here in James...

indicates adult growth and maturity—the opposite of babyhood. Thus James is thinking of a personality that has reached full development. "The word describes a 'maturity,' a ripeness and richness of knowledge and character, such as might be supposed to mark the full-grown man, as contrasted with the babe in Christ."' Unfortunately, many believers succumb to spiritual infantile paralysis and remain in a state of childish backwardness in their spiritual life. (Ibid)

Vincent commenting on perfect and complete writes that...

The two words express different shades of thought. Teleioi, perfect, from telos, fulfilment or completion (perfect, from perfectus, per factus, made throughout), denotes that which has reached its maturity or fulfilled the end contemplated. Holokleroi from  holos, entire, and kleros, 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 (Acts 3:16) says of the restored cripple, “faith has given him this perfect soundness (holoklerian). Compare the familiar phrase, an accomplished man. Note, also, James’ repetition of the key-words of his discourse, rejoice, joy, patience, perfect.

Richards in his discussion of perfect (maturity) writes that...

we all stumble in many ways. If anyone does not stumble in what he says, he is a perfect (mature - teleios) man, (here is the key) able to bridle the whole body as well (How? Supernaturally! cp walking by the Spirit Gal 5:16 [note] and the fruit of the Spirit controlled walk = self control Gal 5:23 [note], cp Paul's testimony to the grace of God  - 1Cor 15:10). (Jas 3:2)

Complete (3648) (holokleros from holos = all, complete, the whole [holos gives us holograph, a 360-degree, three-dimensional depiction of an object] + kleros = a part, share, lot, allotment or all that has fallen by lot) literally is the "whole lot" and thus means having the entire allotment, complete in all its parts and in no part wanting or unsound. James is saying this man is the one who fulfills his lot, the one who fully attains to his high calling. The idea is that this man retains all that was initially allotted to him and is wanting nothing for its wholeness. He is without lack or deficiency, complete and whole in all his parts which conveys the idea of "with integrity" (English word integrity is from Latin "integer" meaning entire, intact, whole - cp English word "integer" meaning a whole number, a complete entity, a thing complete in itself!)

Hiebert writes that holokleros

denotes "that which retains all that was allotted to it." It was used for things that were complete and intact, such as animals that were sound and possessing all their parts, and thus acceptable for sacrifice on the altar. Here it is used in an ethical sense to include all those virtues that should characterize the mature believer. "Christ is not satisfied with less than our full-rounded personality."'" In this second adjective (which occurs only twice in the New Testament: 1Th 5:23; Jas 1:4) there is the suggestion that "perfection is not just a maturing of character, but a rounding out as more and more 'parts' of the righteous character are added." (Ibid)

Knowling explains James use of these two adjectives (teleios and holokleros) this way...

In the "perfect" character no grace is merely in its weak imperfect beginnings, but all have reached a certain ripeness and maturity, while in the "entire" character no grace which ought to be in a Christian man is wanting."

Observe that in the next phrase James tells us in essence the "definition" of holokleros -- "lacking in nothing." The idea is complete in all respects. Consummate.

Holokleros was used of unhewn stones, as having lost nothing in the process of shaping and polishing.' Josephus (Ant. iii. 12, 2) uses holokleros of an unblemished victim for sacrifice.

Vine comments on the distinction between perfect and complete noting that complete...

Lacking (3007)(leipo) means falling short,  being destitute or being in need. It pictures one not possessing something which is necessary. James does not want his readers to be deficient in anything that reflects Christian maturity.

Lacking in nothing (literally "in nothing being left behind") is the antithesis of holokleros. As Hiebert says this negative phrase...

may thus picture James's concern that in no area of their development should they fail to reach the goal and that no part of their personality should fail to develop, leaving them in an unbalanced state. There is to be the absence of deficiency. Viewed in light of the total result, James's demand that his readers should reckon it a cause for joy whenever they fall into affliction is not seen o be fantasy but sober teaching in light of Christian experience (cf. Ro 5:3, 4, 5; 1Pe 1:5, 6). The attitude James calls for is vastly superior to the natural human reaction of complaining and brooding in self-pity or the adoption of an attitude of stoic resignation and grim fortitude. This "hard saying" by James "is really a merciful one, for it teaches us to endure the trials in the spirit that will make us feel them least."

Vincent writes...

 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.

C H Spurgeon writes

If his dark nights are as bright as the world’s days, what will his days be? If even his starlight is more splendid than the sun, what must his sunlight be? If he can praise the Lord in the fires, how will he extol Him before the eternal throne! If evil is good to him now, what will the overflowing goodness of God be to him then? Oh, blessed “afterward”! Who would not be a Christian? Who would not bear the present cross for the crown which comes afterwards? But herein is work for patience, for the rest is not for today, nor the triumph for the present, but “afterward.” Wait, soul, and “let patience have her perfect work” (James 1:4). (Daily Help)

Steven Cole concludes his message on this section of James with the following story...

John Piper (Future Grace [Multnomah Press], pp. 171-172) relates the amazing story of Marie Durant (from Karl Olsson in Passion [Harper & Row]). In the late 17th century, in southern France, Marie was brought before the authorities and charged with the Huguenot heresy (being a Reformed Protestant). “She was fourteen years old, bright, attractive, marriageable.” She was asked to recant her Huguenot faith. “She was not asked to commit an immoral act, to become a criminal, or even to change the day-to-day quality of her behavior.” She was only asked to say, “I recant.” She refused.

Together with thirty other Huguenot women, she was put into a tower by the sea and left there for 38 years. She and her fellow martyrs scratched on the wall of their prison tower the single word, “Resist!” Tourists still see and gape at that word on that stone. Olsson
reflects (ibid., p. 172),

We can understand a religion which enhances time… But we cannot understand a faith which is not nourished by the temporal hope that tomorrow things will be better. To sit in a prison room with thirty others and to see the day change into night and summer into autumn, to feel the slow systemic changes within one’s flesh: the drying and wrinkling of the skin, the loss of muscle tone, the stiffening of the joints, the slow stupefaction of the senses—to feel all this and still to persevere seems almost idiotic to a generation which has no capacity to wait and to endure.

Piper points out that a key adjective in that story points to the power of Marie Durant’s endurance. Olsson said, “We cannot understand a faith which is not nourished by the temporal hope that tomorrow things will be better.” Piper adds (ibid.), “Surely we cannot,
if ‘temporal’ hope is the only kind we have. But if there is a hope beyond this temporal life—if future grace extends into eternity—then there may be a profound understanding of such patience in this life.”

James 5:7 later encourages us, “Therefore be patient, brethren, until the coming of the Lord.” His radical approach to dealing with trials is: Adopt a radical attitude: “Consider it all joy.” Understand a reassuring truth: “Knowing that the testing of your faith produces endurance.” And, submit to the refining process: “let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing.” That is one way that true faith responds with practical godliness under testing. (Ibid)

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Faith Tested - Alexander Maclaren, in a sermon entitled “Faith Tested and Crowned,” (Ge 22:1) distinguished between being tempted and being tested or tried. He said that “the former word conveys the idea of appealing to the worst part of man, with the wish that he may yield and do the wrong. The latter means an appeal to the better part of man, with the desire that he should stand. Temptation says, ‘Do this pleasant thing; do not be hindered by the fact that it is wrong.’ Trial or proving says, ‘Do this right and noble thing; do not be hindered by the fact that it is painful.’ The one is a sweet, beguiling melody, breathing soft indulgence and relaxation over the soul; the other is a pealing trumpet-call to high achievements.”

Every hardship of life holds the possibility of being a temptation and a trial. By resisting all suggestions we know are wrong and accepting all circumstances as opportunities for growth, we cooperate with the Holy Spirit in His sanctifying work in us. We move toward that desired goal of being “perfect and entire, lacking nothing” (James 1:4). - D. J. De Haan (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)

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Octavius Winslow - Are you a child of affliction, dear reader? Ah! How many whose eye falls on this question shall say, "I am the man that has seen affliction!" Dearly beloved, so too was your Lord and Master and so too have been the most holy and eminent of His disciples. Then "think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: but rejoice, inasmuch as you are partakers of Christ's sufferings; that when His glory shall be revealed, you may be glad also with exceeding joy." This is the path along which all the Lord's covenant people are led; and in this path, thorny though it be, they pluck some of their choicest flowers, and find some of their sweetest fruits.

I am not addressing myself to those who are strangers to sanctified sorrow-whose voyage thus far has been over a smooth and summer sea-whose heart's affections have never been sundered, whose budding hopes have never been blighted-whose spring blossoms have never fallen, even while the fruit was beginning to appear-or whose sturdy oaks around which they fondly and closely clung, have never been stricken at their side: to such, I speak a mystery when I speak of the peculiar and costly blessings of sanctified affliction. Not so the experienced child of God, the "man that has seen affliction by the rod of His wrath." He is a witness to the truth of what I say. From this mine, he will tell you, he has dug his richest ore-in this field he has found his sweetest fruit. The knowledge of God to which he has here attained-His tender, loving, and wise dealings with His people-of His glorious character and perfections, His unchangeable love and faithfulness-his knowledge of Christ-His all-sufficiency and fullness, His sympathy and love-the knowledge of himself-his poverty, vileness, unworthiness-oh where, and in what other school, could these high attainments have been made, but in the low valley of humiliation, and beneath the discipline of the covenant of grace? thus does the Spirit sanctify the soul through the medium of God's afflictive dispensations; thus they deepen the work of grace in the heart-awaken the soul from its spiritual drowsiness-empty, humble, and lay it low-thus they lead to prayer, to self-examination, and afresh to the atoning blood; and in this way, and by these means, the believer advances in holiness, "through sanctification of the Spirit."

Blessed school of heavenly training! By this afflictive process, of what profounder teaching, what deeper purification, have we become the favored subjects! It is good for us to have been afflicted. Now have we, like our Lord, learned obedience by the things which we have suffered; and like Him, too, are being made perfect through suffering. The heart has been emptied of its self-confidence-the shrine has been despoiled of its idol-the affections that had been seduced from God, have returned to their rest-the ties that bound us to the vanities of a world, perishing in its very using, have become loosened-the engagements that absorbed our sympathies, and secularized our minds, have lost their fascination and their power-the beguiling and treacherous enjoyments that wove their spell around us, have grown tasteless and insipid-and thus by all these blessed and hallowed results of our trial, the image of the earthy has become more entirely effaced, and the image of the heavenly more deeply engraved, and more distinctly legible

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J C Philpot writes...

But let patience have her perfect work." James 1:4

Patience then has its work; and what is that?

1. To ENDURE all trials, live through all temptations, bear all crosses, carry all loads, fight all battles, toil through all difficulties, and overcome all enemies.

2. To SUBMIT to the will of God, to own that he is Lord and King, to have no will or way of its own, no scheme or plan to please the flesh, avoid the cross, or escape the rod; but to submit simply to God's righteous dealings, both in providence and grace, believing that he does all things well, that he is a Sovereign, "and works all things according to the counsel of his own will."

Now until the soul is brought to this point, the work of patience is not perfect; it may be going on, but it is not consummated. You may be in the furnace of temptation now, passing through the fiery trial. Are you rebellious or submissive? If still rebellious, you must abide in the furnace until you are brought to submission; and not only so, but it must be thorough submission, or else patience has not its perfect work. The dross and slag of rebellion must be scummed off, and the pure metal flow down. It is all of God's grace to feel this for a single moment.

But are there not, and have there not been, times and seasons, in your soul, when you could be still and know that he is God? when you could submit to his will, believing that he is too wise to err, too good to be unkind? When this submission is felt, patience has its perfect work. Look at Jesus, our great example--see him in the gloomy garden, with the cross in prospect before him on the coming morn. How he could say, "Not my will, but your be done!" There was the perfect work of patience in the perfect soul of the Redeemer. Now you and I must have a work in our soul corresponding to this, or else we are not conformed to the suffering image of our crucified Lord.

Patience in us must have its perfect work; and God will take care that it shall be so. As in a beautiful piece of machinery, if the engineer sees a cog loose or a wheel out of gear, he must adjust the defective part, that it may work easily and properly, and in harmony with the whole machine; so if the God of all our salvation sees a particular grace not in operation or not properly performing its appointed work, he by his Spirit so influences the heart that it is again brought to work as he designed it should do.

Measure your faith and patience by this standard; but do not take in conjunction, or confound with them the workings of your carnal mind. Here we often mistake--we may be submissive as regards our spirit, meek and patient, quiet and resigned, in the inward man, yet feel many uprisings and rebellings of the flesh; and thus patience may not seem to have her perfect work. But to look for perfect submission in the flesh is to look for perfection in the flesh, which was never promised and is never given. Look to what the Spirit is working in you--not to the carnal mind, which is not subject to the law of God, neither indeed can be, and therefore knows neither subjection nor submission. Look at that inward principality of which the Prince of peace is Lord and Ruler, and see whether in the still depths of your soul, and where he lives and reigns, there is submission to the will of God. (J. C. Philpot. Daily Words for Zion's Wayfarers)

December 22 - The word "perfect" in the Scripture does not mean, as applied to a saint of God, anything approaching to the usual idea of perfection, as implying spotless, sinless holiness, but one who is 'matured' and ripened in the life of God, no longer a child but a grown man. As a tree grown to its full stature is said to have attained perfection; so when the Lord the Spirit has brought forth the work of patience in your soul, as far as regards that work you are perfect, for it is God's work in you; and so far you are "entire," that is, possessing all which that grace gives, and "lacking nothing" which that grace can communicate.

To submit wholly to the will of God, and be lost and swallowed up in conformity to it, is the height of Christian perfection here below; and he that has that, lacks nothing, for he has all things in Christ. What, then, is the greatest height of grace to which the soul can arrive? Where did grace shine forth so conspicuously as in the Lord Jesus Christ? and where did grace manifest itself more than in the gloomy garden and on the suffering cross? Was not the human nature of Jesus more manifestly filled with the Spirit, and did not every grace shine forth in him more conspicuously in Gethsemane and on Calvary than when enraptured upon the Mount of Transfiguration?