CHAPTER ONE INTRODUCTION People are facing a lot of challenges in this age, and this does not exe

mpt the Christians. They cannot cope with the difficulties they encounter day in day out. They seek to escape from the treadmill of trying incidents that confro nt them. Escape in many instances is impossible, especially when people cannot c ontrol these incidents. As such, their feelings lead them to ask questions just like what Kirkwood wrote that If God loves me, why am I facing these difficulties ? What did I do to deserve this? Am I being chastened by God or attacked by the devil? Is God trying to teach me something in all this? Sound familiar? (Kirkwoo d, 1993:11). Statement of the Problem Several years ago Christians in Eruku community found it difficult to fa ce trials. As such, when they are faced with one difficulty or the other, they t end to reject trial in prayer or conversation instead of asking God to give them the grace to endure what they are passing through. Purpose of the Study Understanding the meaning of peirasmo,j in James 1:2 is very difficult t o interpret because of the influence of the modern English language. This resear ch work seeks to address this difficulty of interpretation. Furthermore, people usually view trial and persecution from a negative standpoint but it is not so in the Bible. So in order to amend this misconception, there is need for a research work like this. The crystal purpose of this study is to serve as an encourageme nt and consolation to the entire household of Christ especially those undergoing trying period. Scope of Study It is within the scope of this study to approach the concept of trials f rom a Christian perspective. This is done by studying James 1:2-8 as a point of entry into the Biblical canon and not necessarily going into an indepth studying other Bible passages. Importantly, the researcher intends to limit this work on the Eruku Christian Community of Kwara State. Research Methodology This research work is combination of library and field research. In orde r to bring out the biblical meaning of peirasmo,j there is need to venture into word study, an approach in Biblical Exegesis and this can only be enhanced by th e use of commentaries and theological dictionaries. On the field research severa l interviews have been conducted as par asking questions from the aged people wh o witnessed the trying period of Christians in Eruku community.

CHAPTER TWO A STUDY ON SUFFERINGS/TRIALS A Word Study of peirasmo,j James uses the word peirasmo,j (peirasmos) translated as temptation (KJV ), trial (NASV), troubles (NLT) and so on. How this word peirasmo,j is translat ed by Bible translators is different and that is what part of this section seeks to address. In order to gain an understanding of the concept of peirasmo,j from the Old Testament and Judaism period. According to J. Seesemann Alongside the purely secular use, however, there is a distinctly religio us understanding of the concept. The Hebrew term pi, which the LXX renders by peir a/zw, very frequently has a religious tinge, and it passes this on to the Greek

equivalent. Hence peira/zw (also peirasmo/ etc.) takes on a wider range of signi fication, and it is used much more often than in profane Greek, since the idea o f testing is an essential one in the Bible. The God of the OT is in the first in stance the God who makes demands, requiring man's fear, faith and confidence. Bu t man, as may be seen from Gen 3:1-19, is tempted to seek to be as God. In so do ing he rebels against God's commandment, transgresses it, and thus becomes guilt y. From the time of the fall his obedience to God is subject to constant threat through trial, whether it be that God tests and proves him or that the adversary (Satan) is at work. On the other hand, peira/zwn can also be used when man temp ts God. (1972-1989: 24) Alternatively, W. Popkes, in the book titled Exegetical Dictionary of th e New Testament writes that The fundamental meaning of the stem peira corresponds to a large extent to that of English test and try and Heb. nsh put to some sort of test. This testing is a ccompanied by burdening, risk, uncertainty, and even danger and mistrust. Depend ing on the intention at hand, the test can be, positively, a test in which one p roves oneself or, negatively, an enticement to failure. Since persons are virtua lly the only object of such testing in the NT, trust, faithfulness, and obedienc e usually play a role as well. Ekpeira/zw on the other hand, means challenge, and is always in the NT directed toward God or Christ. The spectrum of meaning of peira/zw is wider: 1) examine w ith sincere intentions; 2) test critically with less than serious intentions; 3) threaten, burden, tempt; 4) mislead, seduce; 5) challenge, doubt, mistrust; 6) arrange for or plan something. The nuances can, of course, overlap (W. Popkes,19 90: 30). Summarizing from G. Kittel in his book titled Theological Dictionary of the New Testament the term peirasmo,j is: 1) an experiment, attempt, trial, proving 1a) trial, proving: the trial made of you by my bodily condition, since conditio n served as to test the love of the Galatians toward Paul (Gal. 4:14) 1b) the trial of man's fidelity, integrity, virtue, constancy 1b1) an enticement to sin, temptation, whether arising from the desires or from the outward circumstances 1b2) an internal temptation to sin 1b2a) of the temptation by which the devil sought to divert Jesus the Messiah fr om his divine errand 1b3) of the condition of things, or a mental state, by which we are enticed to s in, or to a lapse from the faith and holiness 1b4) adversity, affliction, trouble: sent by God and serving to test or prove on e's character, faith, holiness 1c) temptation (i.e. trial) of God by men 1c1) rebellion against God, by which his power and justice are, as it were, put to the proof and challenged to show themselves (Kittel, 1972-1989: 822) Tthe English word temptation is Latin and originally meant trials whether good or bad, but the evil sense has monopolized the word in our modern English. J. Robertson writes that the word peirasmo,j (from peirazoo, a late form for the old peiraoo as in Acts 26:21, both in good sense as in John 6:6, and in bad sen se as in Matt 16:1) does not occur outside of the Septuagint and the New Testame nt. "Trials" is clearly the meaning here, but the evil sense appears in James 1: 12 (clearly in peirazoo in James 1:13) and so in Hebrews 3:8. Trials rightly fac ed are harmless, but wrongly met become temptations to evil. The adjective poikil os (manifold) is as old as Homer and means variegated, many colored as in Matt 4 :24; 2 Tim 3:6; Heb 2:4. In 1 Peter 1:6 we have this same phrase. It is a bold d emand that James here makes (Ibid.). Kinds of Christian Suffering Today we find advocates and fans of health and wealth gospel, despite th at some Christians get aged, some contract cancer and HIV/AIDS, become handicapp ed and at the long run die. In some parts of the universe Christians are bound t

o encounter some problems like famine, earthquake, landslide and so on. D.A. Car son in his book titled How Long, O Lord? Comments that there have been more Chris tian martyrs in this century than in the previous nineteen centuries combined. O f course, this owes a great deal to the incredible growth in world population du ring the last century and a half (Carson, 1990: 38). Discipline Suffice it to say that the most principal form common to Christians, bas ed on the Bible,is the discipline fashioned out by God. Hebrews 12:5-12 discusse s this theme, that is discipline at length. There are notable features in this p assage that we would need to point out: Sin In your struggle against sin, you have not yet resisted to the point of shedd ing your blood. (Heb. 12:4). This form of discipline is designed to Christians com bat sin. Encouragement the prospect of Christian discipline is to encourage those who wan t to please God Goodness God disciplines us for our good, that we may share in his holiness (Heb. 12:10). It is for our good and that we participate in Gods holiness; that is esse nce of Gods discipline programme for His children. God makes this clear to us thr ough Pauls statement in Romans 8:28, where he says, All things work together for g ood for those that love the Lord. There is nothing that lies outside Gods control. There is no suffering or difficulty that comes our way which he does not allow, if he allows a suffering or difficulty, it is for our good. The ultimate good i n mind is that we might be made more Christ-like; that we might be conformed to t he image of his Son (v. 29). Legitimate Children If we do not undergo Gods discipline programme we are bastard s because discipline is one of the prerequisites of Gods discipline programme. Wh at legalizes our Christian status as children is by undergoing Gods discipline pr ogramme. Opposition and Persecution This theme is different from what has earlier been discussed in that thi s is coming fron the outside. Why the Christians are being persecuted is simply because they are the chosen people of God and this boils down who the Christians are both in belief and behaviour.the Old Testament Israel faced diverse opposit ions from the neighbouring nations because religious, political or economic reas ons. Jesus Christ had to face several oppositions especially the leaders of Isra el. Suffering forms one of the major teachings of Jesus Christ (for example Mark 8:34-38). Leadership Most leaders face most terrible oppositions either from the followers or outsiders. We could find such in the Old Testament where God raised men and wom en of valuable character and leadership potentials. The Old Testament prophets a re figures who suffered fierce oppositions. Jeremiah was nicknamed the weeping pr ophet. According extrabiblical information, Isaiah was sawn in two when he tried to hide in a hollow tree. Also in the New Testament, we find several Christians suffering under the Roman Empire Purposes of Suffering John S. Feinberg observes that I could let the tragedy destroy me or I co uld choose to trust God in spite of what was happening (2007:22-23). Jerry Bridge s thinks that For us to trust God in times of suffering, we must believe in Gods s overeignty, His love, and His wisdom (1990: 36). Those who argue that there is no good purpose for allowing suffering, an all-goo d God must have a good purpose for everything, therefore, there cannot be an all -good God. First, we need to make a distinction. There is a difference between o ur knowing the purpose for evil and God having a purpose for it. Even if we dont know the purpose of God, he may still have a good reason for allowing evil in ou r lives. So we cannot assume that there is no good purpose for something just be

cause we dont know what it could be. We do know some of Gods purposes for evil. For instance, we know that God sometim es uses evil to warn us of greater evil. While it may seem like a high price to pay, some evil helps to bring about greater good examples of this could be found in the Bible such as Joseph, Job, and Paul (Norman Geisler and Ronald M. Brooks : 1990: 65-66). A Chinese proverb says: The gem cannot be polished without frict ion nor man perfected without trials. Mans adversity is always Gods opportunity. Ev ery opportunity has a difficulty and every difficulty has an opportunity. The di fference between and obstacle and an opportunity is our reaction to the obstacle . Problems are the price of progress (Kwakpovwe, 2007:112). Philip Yancey shares extensively the lessons he has learned in painful experienc es: When I suffer pain over a length of time I try to reflect on the good which the Bible has promised pain is producing in me. It produces perseverance, or ste adiness, by slowing me down, by forcing me to turn to God, by proving to me that I can survive a crisis (1979:152). Knowledge about pain itself, its medical fun ctions, also can help to diminish fear. Yancey continues To me, the most encourag ing factor in coping with suffering has the knowledge I have gained in seeing pa ins contributions. Suffering is much less fearful now that I understand its role a nd value (Ibid. 153). Not merely a physical phenomenon. Attitudes of fear and hel plessness affect the quantity of suffering. At least we have the inspiring examp les of those who have proved that human spirit can ascend through the words of c ircumstances. And because man is both body and spirit, Christianity can offer a true and healing hope. Though I am His sheep, I am still prone to stray; So Jesus in love sends afflictions my way; the lessons I have learned in this school of deep pain have taught me to follow my Lord once again! We learn lessons in the school of suffer ing that we can learn in no other way. We see in part; God sees the whole. (Joe S towell, Our Daily Bread August 10, 2007.) Bridges erudite study in chapter 12 is found helpful as touching how adve rsity helps us grow: We grow as our sinful nature and bad attitudes are pruned away so that we can be more fruitful (John15:2). We grow in holiness: God disciplines us for our good, that we may share in his ho liness. (Heb. 12:10) We are more desirous of relief from adversity than we are of its profit unto holiness. But as we look to God to use His discipline in our liv es, we may be sure it will in due time produce a harvest of righteousness and pea ce for those who have been trained by it (Hebrews 12:11) (Bridges, 1998:182). Adversity teaches us to depend upon God. It teaches us perseverance. It prepares us for the kind of service he has planned for us. It helps up to identify with other people in their suffering. It deepens our relationship with God It is not always to deal with bad things in our lives. As in the case of Job, it may simply be to make good people better (Bridges 1988:145). Various Proofs on Evil (Suffering) 1. The Docetic approach: suffering is not real. The Docetic approach is tha t found initially, as the term suggests, in the historical movement known as Doc etism. It was a variety of Gnosticism which, following certain platonic tendencie s, denied the full reality of the human nature of Jesus. It saw the physical wor ld as being less than perfect and less than real. It consequently concluded that suffering belonged only to the lower order of reality (Sproul 1971:131). Any the ory that fails to take suffering seriously could be regarded as Docetism. 2. The Stoic approach. Here we think of the classic school dealing with que stions like, How does a person live a successful life? Stoics as well as Epicurean s were concerned primarily with How can I live my life in this world so as to ach ieve peace of mind? Both schools sought the peace of mind that goes hand in hand w ith having no problems. But although the Stoics and the Epicureans had the same goal, they had radically different methods for how to achieve that goal (Ibid.,

132). Furthermore, the stoic method was simple. Stoics makes the final judgment t hat everything that takes place in the physical world happens on the basis of me chanistically determined physical causes over which we have no control (Ibid.). That is, there is nothing anyone can ever do, think, say or achieve that will ch ange the course of human events. So they said, Since conscience, human actions, a nd human events are strictly determined by impersonal forces of nature and since there is nothing we can do about what happens, the only thing left to us is to control our response to what takes place. It is that alone that can set one free (Ibid.). All of the forces of nature cannot compel one to react against ones will . Thus the Stoics limited freedom to ones personal attitudes. 3. The Hedonistic approach. The Hedonistic approach also has its root in an tiquity. It is associated with the Epicureans, for although it antedates them, th e Epicureans nevertheless fine-tuned the earlier and grosser forms of Hedonism b y seeking to establish an equilibrium between pleasure and pain (Ibid.). Their ba sic principle was that when we experience pain we are to balance the suffering b y pleasure. Thus, if one is suffering too much, the answer to the suffering is to go out and increase the amount of pleasure. This approach to the problem of suf fering is escapist. It seeks to intoxicate ones self from the full force of the s uffering by overwhelming the suffering with other feelings (Ibid.). 4. The Existential approach. Existentialism is the most radical variety of atheistic existentialism, which maintains that there are no ultimate values and no ultimate meaning to human existence. Since we are faced with the daily questi on of how to live in a world of suffering, Most of the exponents teach that Be of good cheer, for life is absurd.

CHAPTER THREE A STUDY OF JAMES 1:2-8 Authorship of the Book of James The writer calls himself Jacob (from which our James is derived through th e Italian Giacomo) and describes himself as a servant of God and of the Lord Jesu s Christ. As the name was very common in the First Century and the description is one which is applicable to all Christians. It is evident that he must have been distinguished from other Jacob by position or character. So as to justify him in addressing the Twelve tribes in the dispersion with the tone of authority whi ch is so marked a feature in the Epistle before us. He makes no attempt to impress us with any additional credentials. He do es not name drop for he might have said, I am the brother of the Lord Jesus Christ . He makes no attempt to boast in the reflected glory of his natural relationshi p to the Lord, but is content with the simple title of servant which in the Greek of the New Testament indicates and absolute, permanent and not least loving subj ection to his saviour. But why do we identify this James, who is so sparing in h is self-introduction as the brother of Jesus? The New Testament mentions four men called James and from what we are ab le to glean about each of them, we are able to deduce with a fair degree of cert ainty which is the most probable candidate for the authorship of the Epistle of James. Two of these men belonged to the twelve-the disciples of Jesus-a third w as the father of one of the twelve and the fourth was the Lords brother. 1. James the son of Zebedee was the brother of the apostle John (cf. Matt. 4:21; Luke 6:14). He was the first to be martyred among the twelve apostles, suf fering under Herod Agrippa around A.D. 44 (Acts 12:1-2). His early death rules h im out as the author of the epistle under consideration. 2. James the son of Alphaeus (Luke 6:15). He is also called James the younge r (Mark 15:40), was probably the brother of Matthew (cf. Mark 2:14). He is only b riefly mentioned in the New Testament and indeed drops from sight before. 3. James the father of the apostle Judas-not Judas Iscariot but probably th e Jude that wrote the epistle of Jude- is apparently only mentioned to identify hi s son (Luke 6:16; Acts 1:13). He is not the author of this epistle.

4. The brother of Jesus who, along with his brothers Joses, Simon and Judas (Mt. 13:55), apparently did not accept the authority of Jesus before the resurr ection (Mk. 3:21 and Jn. 7:5). After the risen Jesus had appeared to him (1 Cor. 15:7), he became a leader of the Jewish-Christian church at Jerusalem (Gal. 1:1 9; 2:9; Acts 12:17). Tradition stated that he was appointed first bishop of Jeru salem by the Lord himself. He presided at the first Council of Jerusalem, which c onsidered the terms of admission of Gentiles into the church, formulated the dec ree which was promulgated to the churches of Antioch, Syria and Cilicia (Acts 15 :1923), and remained as sole leader of the Jerusalem church, (Wood, 1996: 541) wo rking to maintain its unity with Paul and his mission when Paul visited Jerusale m for the last time (Acts 21:18ff.). According, a few years later James suffered martyrdom by stoning at the instigation of the high priest Ananus during the in terregnum after the death of the procurator Festus in AD 61. Hegesippus largely l egendary tradition claims that James was known as the Just because of his (Jewish) piety (Ibid.). Suffice it to say that James is the traditional author of the canonical Epistle of James, where he describes himself as a servant of God and of the Lord Jesus Christ (Jas. 1:1).

James Relationship with the Twelve Tribes James indicates that he writes to the twelve tribes in Diaspora. What coul d the twelve tribes be? What nation or people were usually referred to as the twelv e tribes in the ancient times? There are three possibilities which are as follows : 1. It could stand for all the James outside of Palestine. We have seen that they were numbered by the million. There were actually far more Jews scattered throughout Syria and Egypt and Greece of Rome and Asia. 2. It could mean Christian Jews outside Palestine. In this instance, it wou ld mean the Jews in the lands closely surrounding Palestine perhaps particularly those in Syria and in Babylon. Certainly if anyone was going to write a letter to these Jews, it would be James for he was the acknowledged leader of Jewish Ch ristianity. 3. The phrase could have a third meaning to the Christians. The Christian c hurch was the real Israel. At the end of Galatians Paul sent his blessing to the Israel of God ( Gal. 6:16). The nation Israel had been the specially chosen peo ple of God. But they had refused to accept their place and their responsibility and their task.(William, 1976:40). It is the conviction of this study that James did write this epistle to the Jewi sh Christians scattered around the world. Importantly, there would had been Gent ile Christians included in this congregation. Occasion for the Writing of the Book of James We could infer that James had two principal purposes for writing this ep istle. It was not written to a specific church or individual, but to all Christi ans. It was written particularly to all the Jewish converts to Christianity. It is the epistle that stresses the necessity for loving ones neighbour as onesel f. According to Frank E. In his book titled The Expositors Bible Commentary says that: If it is correctly assumed that James, the leader of the Jerusalem Churc h wrote this epistle to the believers who had been dispersed from Jerusalem in t he persecution following Stephens death, the occasion for writing is fairly clear . These Jewish Christians scattered throughout the area east of the Mediterranea n Sea. No longer had contact with the apostles, nor was James among them to inst ruct and exhort them. (Frank,1981:163). Difficulties-perhaps persecutions-were confronting them (James 1:2-4); t he ungodly rich were oppressing them (James 5:1-6); the religion of some was bec

ome a superficial formality (James 1:22-27; 2:14-26); discriminatory practices r evealed a lack of love (James 2:1-13); and bitterness in speech (James 3:1-12) a nd attitude marred their fellowship (James 3:13-4:3). Apparently report of such p roblems among the scattered brothers had reached James in Jerusalem, in response , he wrote as pastor in absentia to urge his people to make the needed changes i n their lives and in their corporate relationships (Frank, 1981:163). According to Danny McCain and Craig Keener in their book titled Understa nding and Applying the Scriptures comment that As one reads through the letter, o ne gathers that many of his readers are poor people who are being oppressed by t he rich (1:9-11; 2:2-6; 5:1-6) (McCain and Keener, 2008:347). Some of James readers appear tempted to deal with their problem of various trials in the wrong way wi th a violent (whether verbally of physically) response (1:19-20; 2:11; 3:9; 4:2) . So James offers a solution demanding from the three virtues: endurance (1:3-4) , wisdom (1:5), and faith (Ibid.). Trials as one of the Themes in James To write about a theology discovered in the epistle of James is highly tasking a nd effort-consuming, for Martin Dibelius denied just such a possibility in his c ommentary (1976: 1-7). James is a miscellaneous collection of teachings from var ious sources without any internal coherence among its various themes. While this research work does not argue that the theme trial is the centre of James theology yet it is of the opinion that it is one of the major themes in this epistle and one of the reasons for its writing. Also Simon Kistemaker observes that ... two t opics that both James and Peter pursue are those of trials and submission (Kistem aker, 1986:61). Paul P. Enns explains the theological purpose of the epistle of James Th e Moody Handbook of Theology. The Hebrew believers were encountering trials, undoubtedly persecution from unbe lieving Jews. Since the believers did not know how to understand or cope with th e persecution, James wrote to give them insight. Within the assembly carnality p revailed. With the emphasis of James on the problems of the rich, there were und oubtedly divisions between rich and poor in the assembly. James, as Amos in the Old Testament, wrote to condemn wrong attitudes in the matter of money and oppre ssion of the poor. (Enns, 1997: 100). James begins with the issue of testing (1:24), which he addresses twice m ore in the book (1:1215; 4:135:11). The experience of the church is that the right eous suffer as a direct result of their Christian faith and of economic oppressi on by unbelievers. This experience of suffering for the faith recalls that of th e Jewish martyrs of the Maccabean period (167164 B.C) and is anticipated in the t eaching of Jesus (Mark 13:913). In James, as in other New Testament literature, su ffering/testing refers to those negative experiences that one endures as a result of ones Christian faith. These may include 1. the disadvantages one experiences in the world as a result of following the Christian ethic, 2. the effort one put s into spreading the Christian gospel (2 Cor. 11:2329), and 3. the emotional, eco nomic or physical pain inflicted by those opposed to the Christian gospel. They do not include internal pain, i.e. sickness, about which James provides a separa te discussion (5:1418). In James, the Maccabean literature, and Jesus, as well as in Paul and 1 Peter, the theme is treated in the same way. First, the reality of suffering as a result of faithfulness to God is recognized; the painfulness of the experience is not denied. Secondly, the suffering is set in an eschatological context. In James, the Judge is at the door (5:9; authors translation) and the coming of the Lor d is near (5:8); the letter includes references to inheriting the coming kingdom (2:5). A proper eschatological perspective enables one to realize that God/Jesus (whether the Judge and the Lord is God or Jesus is debated) is going to come and se t things right. Injustice will not prevail; instead the justice of God will have the final word. Furthermore, this setting of everything to rights is near or at th e door; there is to be no specified or indefinite delay. In the light of these fa

cts Christians are to endure injustice (1:34; 5:711), not out of resignation, but on the grounds that their righteousness will result in a reward. The example of Job is cited (5:11); but the reference is not to the biblical Job, who does not appear to be very patient (the term patient endurance does not appear in the canon ical book), but to the traditions behind the Testament of Job (i.e. the stories about Job current in James Jewish world); this whole book is based on the theme o f patient endurance, and the term occurs many times. The result of such patient endurance is that one counts it all joy when on e experiences various tests (1:2). This statement is patently a pastoral adaptatio n of Jesus command to rejoice when one is persecuted (Matt. 5:1112). Neither state ment commends masochism or the seeking of persecution in order to increase ones r eward. The idea is rather that individuals who are so sure of the coming kingdom of God and its righteousness that they can virtually taste it in the present have an inward joy in that knowledge in the midst of pain and tears. This is eschato logical, anticipated joy. The failure to endure and to develop the associated virtues (maturity or pe rfection, 1:4) leads one instead to choose ones desires (often translated lusts, tho ugh they are only negative insofar as they lead one away from obedience to God) (1:1315; 4:16). In a classic presentation of Jewish yer theology James presents desi re as in conflict with both the human person and God. For the Jews yer was the sum of the impulses or drives in the human being. They were evil in that they knew no boundary. Thus hunger might lead one not only to provide food for oneself, bu t also to steal the food of a neighbour. Since these drives knew no boundaries, their tendency was to draw the person away from following God. In James failure begins in blaming God for adverse circumstances (1:13); the person is then drawn down the path of desire to sin and ultimately death. The antidote for such desi re is patient endurance and the wisdom of God. James denies that God ever sends tests (1:13). (Sometimes the Greek word is translated temptations, but this narrows the focus of the discussion and obscu res the authors use of the same word to mean tests elsewhere in the chapter.) Thus he denies a literal interpretation of Genesis 22:1 (in both its Hebrew and Greek versions). He can do this because, like the author of 1 Chronicles 21:1 who rei nterprets 2 Samuel 24:1, and like many Jews of his own day, he interprets the Ab raham story in the light of Job, understanding Satan as the agent of testing who is excluded from the Genesis narrative by the strict monotheism of its author. That James understands Satan as standing behind desire is clear from 4:7, where in a discussion of desire (4:1, 3), his call to submit to God has as its counter part resisting, not desire, but the devil. Thus in James view only good comes fro m God (1:1618, the counterpart of 1:1315), while evil comes from desires within us , stirred up by the devil. We must take responsibility for our actions and canno t simply say, The devil made me do it, but neither can we say, God is to blame for putting me to the test (the Lords Prayer, Do not lead us to the test). The ideal result of testing is that the eschatological joy which leads t o patient endurance in the light of the coming of the Lord becomes the basis not only for resistance to overt persecution, but also for dealing with the challen ges of speech and wealth. For James, as for the NT in general, eschatology is th e basis for ethics. James addresses several issues in this epistle such as wisdom According Ralph P. Martin in the Word Biblical Commentary comments that The spirit of the d ocument, which in some ways has a timeless quality, shines through the chief the me of its pages; it professes a deep concern for and sympathy with the poor and persecuted (2:19; 5:16) (Martin, 1988: 79). An Exposition of James 1:2-8 In James 1: 2-4 James was explaining that trials are reasons for rejoici ng because of the whole some effects the produce. The word trials (peirasmo,j) des cribes thing that put a person to the test. They may be difficulties that come from without, such as persecution or they may be inner moral tests such as tempt ations to sin. The picture is that of being surrounded with trials of many kinds the primary meaning of poikiloij is many colored and thus variegated of many kinds

Being surrounded by all kinds of trials should be viewed as reason for genuine r ejoicing. Peter uses the same word in 1 Peter 1:6 Ye are in heaviness through man ifold temptations. Warren Wiersbe comments that the phrase fall into does not sugges t a stupid accident. Translate it encounter, come across. A Christian certainly sh ould not manufacture trials. The trials of life are not all alike; they are like variegated yam that the weaver uses to make a beautiful rug. God arranges and m ixes the colors and experiences of life. The final product is a beautiful thing for His glory.(Wiersbe, 1989: 351). James 1:3 the reason that trials are to be considered grounds for joy is that they are capable of developing perseverance they put the believers faith to t he test and this experience produces the desired result. The question answered b y the testing of faith is whether or not faith will persevere. If it is genuine faith testing serves to develop its persistence. U pomonh,n is translated patienc e in KJV but it is a much more active and forceful word. It is the quality that e nables a man to stand on his feet facing the storm (Barclay, 1964:144). What are the implications that Christians face when they trials? Faith is always tested When God called Abraham to live by faith, He tested him i n order to increase his faith. God always tests us to bring out the best, Satan tempts us to bring out the worst. The testing of our faith proves that we partic ipate in the divine nature. Testing works for us, not against us. The word trying can be translated "approva l." God's approval of our faith is precious, because it assures us that our fait h is genuine. Trials work for the believer, not against him. Paul said, "And we know that all things work together for good" (Rom 8:28); and, "For our light affliction, Which is but for a moment, worketh for us a far more exceeding and eternal weight of glory" (2 Cor 4:17). (Wiersbe, 1989: 338-339). James 1:4. Perseverance is only the beginning of benefits. There are mor e advantages to trials. Perseverance must finish its work. Just as tested and tr ue faith works to produce perseverance, so perseverance must be allowed to conti nue its perfect or finished work to produce the ultimate by-products of maturity and spiritual fulfilment. This, of course, is the lofty goal that serves as thi s epistle's unifying theme. James' main point was to show how to achieve spiritu al maturity. John Walfoord says that two words describe the goal: mature and complete. "Mature" (teleioi), often translated "perfect" or "finished," is coupled with " complete" (o lo,klhroi, from o loj, "whole," and kleroj, "part") to give the ide a of perfected all over or fully developed in every part (Walvoord, 2000: 821). Trials can be faced with joy because, infused with faith, perseverance results, and if perseverance goes full-term it will develop a thoroughly mature Christian who lacks nothing. He will indeed be all God wants him to be. James' argument m ay seem logical, but it is still difficult to see how trials can be welcomed wit h an attitude of joy. The expression that says perseverance must finish its work i mplies progress and development. James 1:5. Jewish wisdom traditions often stressed endurance and gave pr actical advice concerning how to deal with trials. The prime Old Testament examp le of asking God (cf. 4:2-3) for wisdom is 1 Kings 3:5 and 9 (cf. also in the Ap ocrypha, Wisdom 8:21; 9:5; Ecclesiasticus 51:13-14), and God was always recogniz ed as its source (Pro. 2:6). In Jewish wisdom, upbraiding or reproaching was con sidered harsh and rude under normal circumstances, although reproof was honourab le. James 1:5-8 contain Gods offer of help for those who are facing trials. T he repetition of the word lack shows that James is still discussing the subject of trials. In verse 4 James assures his readers that when perseverance has finishe d its work, the believer will lack none of the needed virtues and strength in v. 5, however James speaks of the anyone lacks wisdom, he may have it by asking. Peop le facing trials do lack wisdom. What they need is not the speculative or theore tical wisdom of a philosophical system. It is the kind of wisdom that plays such a large part of the book of Proverbs (1:2-4; 2:10-15; 4:5-9). James 1:6. The image of being driven on the sea was common in Greek lite

rature and occurs in Jewish wisdom texts; cf. especially Isa 57:20 and the sayin g about the insincere in Ecclesiasticus 33:2. In the context of James, asking fo r wisdom in faith means committing oneself to obey what God reveals (James 2:1426), (Keener, 1983: 690). There is nothing in God that prevent Him from giving w isdom to his people a barrier may exist in them when they ask they must believe and not doubt. Their faith must be more than mere acceptance of a creed. To beli eve is to be confident that God will give what is requested; it is to expect Him to do so. James 1:7-8 Double-minded; di/yuxo $occurs only here and in James 4:8 in the New Testament. It is not found in any earlier writer, and was perhaps coine d by St. James to represent the idea of the Hebrew, an heart and an heart (1 Chron 12:33). It took root at once in the vocabulary of ecclesiastical writers, being found three times in Clement of Rome, and frequently in his younger contemporar y Hermas. That man is a somewhat derogatory reference to the doubter. Whom James h as just compared to the tossing wave. Here is further characterized as double-min ded and unstable. It is though one soul declares I believe and the other in turn shou ts I dont. This sort of instability is not only apparent when the person prays, it makes all he does. In personal life, business life, social life as well as spiri tual life. Indecisiveness negates all effectiveness. A person like this will not receive anything from the Lord. But one may wonder how this man is different from the anguished father w ho cried I do believe; help me overcome my unbelief (Mark 9:24). This father was n ot oscillating between belief and unbelief. He desired to believe and even asser ted his belief but because he felt keenly the inadequacy of his faith, he asked for help in believing. He was not facing both directions at the same time like t he double-minded man. God gives wisdom to those who ask for it and enable them t o persevere in time of trial.

CHAPTER FOUR THE EFFECT OF TRIALS IN ERUKU CHRISTIAN COMMUNITY Historical Background of Eruku Community According to Mr. Samuel Oladele Kolawole, before Christianity came to Er uku in 1910, the majority of the indigenes were idol worshippers. Most of the pe ople then worshipped ogun god of iron, Ifa, Snago, Oya, and Imole. Some also worsh ipped Oloker or Oloroke, Aribidasi, Ikutanle, Aseja, Ogun Olose, Ogun oroke and , and so on. Most of the hunters and some farmers were worshipping Ogun (iron) later th e introduction of Islam came into Eruku. Later people began to get converted to Islam for a good number of years before the advent of Christianity. Because of this chain of events this made the community a ground of comp etition among these religions. This scenario led to the trials of Christians; so me were martyred, their properties were confiscated, denial of business transact ion, marriage prohibition and many more. Geographical Location Eruku community was one of the towns in Ekiti Local Government of Kwara State of Nigeria. This town was along the way from Ilorin capital city of Kwara State and Kabba town of Kogi State. Eruku town is between Obbo Ile of Ekiti Loca l Government of Kwara State and Egbe town of Kogi State. Commercial Life Farming was the major occupation of Eruku people. This was true because of their fairly tick forest and loamy soil land. The major crops planted by the people of Eruku include the following: yam, maize, guinea corn and beans. Apart from farming, the people also engaged in occupation such as blacks mith, tie and dyes, weaving and hunting. There are two markets in the town namely Ayede market located at Ayede c ompound and Owode market located at Ilorin-Egbe Federal road opposite Cottage H

ospital.The interval market day between Ayede and Owode market day is five days . Social and Educational Life There are also two medical clinics in the town namely St. Cyprian school owned by Catholic Church established in 1932, Cooperative School I and Cooperat ive School II established in 1956, 1990 respectively and Muslim Community owned by the Islam. There are also two secondary schools namely Eruku Secondary Commercial S chool established in 1959 and Methodist High School established in 1980. There was also Community Bank beside Owode market along Ilorin/Egbe Federal roa d. A modern Police Station was also at Eruku along Iye Mero Ekiti road. At Eruku town there is a famous hotel called Mayegun Hotel. The Hotel is situated by the right hand side when coming from Ilorin to Egbe Kogi State. Religious Life Today there are many churches in Eruku town. They are as following: SIM/ECWA chu rch, Roman Catholic Church, Christ Apostolic Church (CAC), Methodist Church, Red emption Church of Christ, Anglican Church, Deeper Life Church. Muslims are present in Eruku town but their population is meagre compare d to that of the Christians. There are very few people who still promote African Traditional Religions. How the Early Eruku Christian Community Faced Trials On this section we depend on Pa Samuel Oladele Fasomi who was a very you ng boy at that time living with his father and few other people like Pa John Abo risade, Mrs. Marion Olaofin, Pa Abiola and so on who were eye witnesses. Persecution Immediately the first church, Sudan Interior Mission (SIM) came in, the other two religions started persecuting the Christians. They killed the Christia ns at will. They harassed the Christians every time. They disturbed Christians d uring evangelism. Ogun masquerade and pagan worshippers torment Christians day a nd night. Spiritual Disturbance An eye witness, Pa Aborisade John further explains that a situation wher e when the pagans claimed that they were being disturbed by the Christians, they threw charms inside the church in which a member of the SIM church collected th e charm by his hand and burnt it. Their action was as a result of the miracles t hat used to happen in the church. Marriage To further deprive the Christians of their right, the Muslims and pagan s forcefully confiscated their wives from them. Child Birth Christians were not allowed to receive help of to be attended to by the native doctors. The anti-Christian party went as far as killing new born babies (infanticide) that belong to Christians. Fear Mrs. Marion Alaofin expresses her experience in those periods that it wa s very difficult for Christians to go all about their businesses, visit relation s in the day and some other activities, because of the fear being harmed or enda ngered. Christians could face either physical or spiritual challenge. They were danger zones in those days for Christians. There were specific time when Christi ans could not worship in the church at night. In the day time Agan idols did come out to disturb Christians. The Agan adherents used to a sing a song to scare the C hristians which goes thus: We met Ifa oracle in the world (Aye la ba fa) We met Islam in the world (Aye la ba mole) Christianity came in the day (Literally, Osangangan nigbagbo wole) The anti- Christian movement saw Christianity as a competitor or rival a

nd that was gave rise to tense and serious trial. Land As most of the other two religions (Islam and African Traditional Religi on) were primary land owners so they deprived the Christians from building churc hes. Some families vowed never to release their family land to any church. Rejection A situation where children were converted to Christianity and the parent s were Muslims or pagans they would have anything to do with their children. The y went to the extent of forbidding their children from marrying Christians.

CHAPTER FIVE CONCLUSION AND RECOMMENTIONS Summary In chapter one, the researcher introduces the main study by establishing the problem that this study addresses and indicating the research methodology, that is both library and field research methods. In chapter two, several scholar ly works were interacted with as touching the comlexity of the word trials, purpos es and proofs of suffering. The context for the issue of trials in James was considered in chapter thr ee and an exposition of James 1:2-8. In chapter four, the effects of trials on the Eruku Christian Community. Today, people still face trials and severe suffer ing, this study makes James exhortation in James 1:2-8 to be more understandable and comforting the people of God. Conclusion Trials confronting Christians in Eruku metropolis is a test of their fai th according to the Word of God. So a good Christian will understand it in this manner and he will always ask God for strength and wisdom to withstand the test of time. The Bible tells us they do come when you are not expecting them even th ough they certain. But one funny with trials is that when it comes you endure th em and pass by overcoming them. Another thing the researcher discovered from them is that if you pass th rough them successfully, you will be a good instrument in the hand of the Lord. History will also have additional reference and will be a point of encouragement . As a Christian the most important thing in your Christian life is testimony of victorious living and basically your educational achievement. Obviously, God is working on our lives generally by allowing different t rials in our ways and setting people of different faith in our ways to be persec uting us. These trials and persecutions that sometimes result into hardship and afflictions are unpleasant to us. God has a purpose for allowing them to come ou r ways. The researcher has discovered that a lot of people cannot differentiate between trials and temptation. God is the source of trials and His reason for th at is that we may become mature and perfect. On the other hand Satan (and selfis h desires) is the source of temptation and his purpose is to pull us down so tha t we may forfeit the grace of God on our lives.

Recommendations

Trials and persecutions are real. Therefore any reader of this research work should make maximum use of the information as touching the spiritual and ed ucation insights that this research contains. Christians should be taught that trails are definite on each believer be cause no Christian has ever lived without them. Every Christian must be aware th at trials are essential for Christian spiritual growth in Christ. Eruku Christian community, also applicable to other Christians everywher e, must know we do not need to manufacture trials or hardship for ourselves all in the name that we want to reap the benefits of trials. One of the reasons why Christians are persecuted today is because of our identity as the people of God. As the people of God we belong to God, ambassado rs of Christ, people with eternal hope, covenant people, and the like. BIBLIOGRAPHY Adamson J.B. James the Man and His Message. Grand Rapids: William B. Eerdmans Pu blishing Company, 1989. Alexander, T. Desmond ; Rosner, Brian S. New Dictionary of Biblical Theology. D owners Grove, IL : InterVarsity Press, 2001 Barclay, William. New Testament Words,London: SCM, 1964. Berglund, A. I. Zulu Thought-Patterns and Symbolism. London: C. Hurst, 1976.. Bridges, Jerry. Trusting God: Even When Life Hurts. Colorado: Navpress, 1990. Bruce, F.F. The International Bible Commentary. Grand Rapids: Zondervan Publishi ng House. 1986. Carson, D.A. How Long, O Lord? Grand Rapids, Michigan: Inter-Varsity Press, 1990. Dibelius, M. A Commentary on the Epistle of James. Philadelphia: Fortress, 1976. Enns, Paul P. The Moody Handbook of Theology. Chicago, Ill. : Moody Press, 1997. Hiebert, D. E. Epistle of James Test of a Living Faith. Chicago:Moody Press, 197 9. Ironside, H.A. Expository Notes on the Epistle of James and Peter. Neptune: Loiz eaux Brothers Inc. 1968. Johnstone, Robert. Lectures on Exegetical and Practical of the Epistle of James. Minneapolis: Klock and Klock Christian Publishers, 1978. Keener, Craig S. IVP Bible Background Commentary: New Testament. Downers Grove, Leicester: Inter-Varsity Press. 1983. Kittel, G. and G. Friedrich, eds., tr. G. W. Bromiley Theological Dictionary of the New Testament, 10 vols., ET. Grand Rapids: Eerdmans, 19641976. Martin, Ralph P. Word Biblical Commentary: James. Dallas, Texas: Word Books Publ ishers, 1988. McCain, Danny. Tough Tests for Top Leaders. Jos: More books, 2005. Norman Geisler and Ronald M. Brooks, When Skeptics Ask Canada: Victor Books, 199 0.

Popkes, W. peira/zw Exegetical Dictionary of the New Testament. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1990. Robertson, Archibald Thomas. Robertson's Word Pictures in the New Testament. Bro adman Press. 1985. Seesemann J. peira/zw in Theological Dictionary of the New Testament. Grand Rapids , MI: Wm. B. Eerdmans Publishing Co., 1972-1989. Spence, H. D. M. and Joseph S. Exell. The Pulpit Commentary. New York, Toronto: Funk & Wagnalls Co. 2006. Sproul, R. C. Reason to Believe Grand Rapids: Zondervan Publishing House, 1971. Walvoord, John F. ed. Bible Knowledge Commentary. .Cook Communications Ministrie s. All rights reserved. 2000. Wiersbe, Warren W. The Bible Exposition Commentary. Colorado: Chariot Victor Pub lishing, 1989. Yancey, Philip. Where is God when it hurts? Grand Rapids, Michigan: Zondervan Pu blishing House, 1979. Journals Feinberg, John S. Suffering Trinity Magazine (Spring 2007): 22-23. Joe Stowell, Lessons from Jonah Our Daily Bread August 10, 2007. Kistemaker, Simon T. The Message of James Journal of the Evangelical Theological S ociety (March 1986): 63-71. Kunhiyop, Samuel Waje Guardrails and Drivers of the Ministry Provosts Closing Addre ss (Jos: ECWA Theological Seminary, First Semester, 2007/08 session), 1. Kwakpovwe, Chris E. No Wilderness, No Canaan Our Daily Manna, vol. 7, (2007): 112. Internet Materials Arnold, Johann Christoph. www.ploughbooks.com. Accessed on 15th August, 2010. Meyer, Joyce. Christian Trials at www.joycemeyyer.org. Accessed on 17th September, 2010. Ngewa Kenneth. Did Job Suffer for Nothing www.sagepublications.com. Accessed on 3r d May, 2010. Interviews Pa Samuel Oladele, Odolohun Compound Eruku, 06/08/2010. Mr Kayode, Ayede compound, Eruku, 06/08/2010. Mrs Deborah, Odolohun compound, Eruku, 06/08/2010. Mrs. Marion Alaofin, Ayede compound, Eruku, 06/08/2010. Mrs. Bamidele J.A., Obada compound, Eruku, 20/08/2010. Mr. Abiola, Majearona compound, Eruku, 20/08/2010. Mr. Ayodele, Ogbawa compound, Eruku, 20/08/2010. Rev. J.A. Aina, Ijaye compound, Eruku, 20/08/2010. Eld. D.D. Ajayi, Okeafe compound, Eruku, 20/08/2010. Mr. Emmanuel, Okedesi compound, Eruku, 07/09/2010. Pa. John Ayodele, Okeafe compound, Eruku, 07/09/2010. Pa. Omotinugbon, Oke Ado compound, Eruku, 07/09/2010.