A recent article
This post is a short response to a recent article by Dr. Scott Swain of RTS which can be found here. As of late, there’s been a debate (mostly online) among reformed theologians and pastors over the doctrine of simplicity. And, Swain has certainly been in the mix.
Before beginning, let me briefly state: I am nobody special. I’m not pursuing status or recognition. Also, I’m an relatively new MDiv. student that has been in vocational ministry for well over a decade now. I’ve also had the distinct joy and privilege of preparing and delivering quite a few sermons in the last 5 or so years. Youth ministry fast-tracked this set of skills for me.
That being said, I know well what it is to spend 10-12+ hours in preparing a 40 minute sermon. It is hard work. There are no two ways about it. In the last 5 years, I’ve been greatly assisted and helped by attending and participating in several Simeon Trust and G3 Expository Workshop-style events. These workshops have not only been excellent, but they’ve also been invaluable to me as a young, growing expositor.
Here’s the rub: The initial exegetical work is fundamental to delivering a sound, solid sermon. Proper hermeneutical and interpretive tools/tactics/strategies are vital in the early stages of sermon preparation.
One last thing. I’m nobody special. I’m not claiming to have all the answers nor am I writing this out of childish hubris or arrogance. I have much to grow in and have many more miles ahead to walk in these shoes. I also recognize my insufficiency to even address such an issue publicly because, frankly, I have zero academic, exegetical pedigree and credibility. Thus, I offer a humble response.
“Simple” exegesis of James 1:5?
Now, for the reason I decided to write. In a recent article by Dr. Swain, he makes a curious claim that divine simplicity is explicitly taught in James 1:5.1 We will examine his claims a little later in the article. First, let’s consider this verse in question, it it's context.
James 1:2-8
2 Consider it all joy, my brethren, when you encounter various trials, 3 knowing that the testing of your faith produces endurance. 4 And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing.
5 But if any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him. 6 But he must ask in faith without any doubting, for the one who doubts is like the surf of the sea, driven and tossed by the wind. 7 For that man ought not to expect that he will receive anything from the Lord, 8 being a double-minded man, unstable in all his ways.
Now, what is startling is that verse 5, in its natural epistolary context, upon even a brief reading, does not appear to being communicating anything at all explicitly didactic about God ad intra.2 Swain, in his article, claims that verse 5 explicitly teaches divine simplicity. The question is this: if I or someone else were preparing a Bible study or a sermon on this text, what are some likely conclusions to be drawn about the text’s emphasis and intent? The answer to these questions would naturally inform the content to be taught and delivered.
Let’s consider a few basic hermeneutical tactics:
First, the text does not appear difficult to understand from a grammatical analysis. James is addressing fellow Christians in their current state of affairs. Their situation is likely difficult due to a rising opposition and hostility toward Jesus’ followers.
Second, from a more thorough reading of the chapter as a whole, it becomes clear that James’ aim and intent for writing what he wrote was admonishment and exhortation to the church to persevere under trial. The unchanging, faithful nature of God was the impetus for perseverance.3
Third, from a theological analysis, it seems that James is pointing Christians to what they already know to be true about God as their comfort and consolation. The Christian serves a God who is abundantly generous and eager to give. The persecuted early church needed much wisdom in dealing with societal hostility!
Fourth and finally, a initial exegetical conclusion can be drawn: the purpose and aim of James in verse 5 is not to teach the early church divine simplicity (nor is simplicity a doctrine to be taught from this text in modern times), rather his purpose in writing was to encourage a desire in all Christians for godly wisdom in the midst of trying times.
Dr. Robert Plummer writes the following about the text in question:
…we see that wisdom is an appropriate topic to discuss at this juncture in James’s argument because wisdom is needed to view trials from God’s perspective—i.e., as faith-refining instruments.4
Plummer goes on to add,
“The person who lacks wisdom must ask God . . .” God is described in verse 5 as the one “who gives generously to all without reproach.” The Greek word translated “generously” is haplōs, which can also mean “unwaveringly” or “without hesitation.” James is contrasting God with the fickle human of verses 6–8. The doubting man is double-minded, unstable, and erratic as a choppy wave in the storm-tossed sea. God, on the other hand, acts with unwavering generosity. He does not offer a gift only to pull it back a moment later.5
This, I believe, is helpful , faithful exegetical analysis. More than that, it appears this is the more natural reading of the text upon closer examination.
Now, I will say that Swain, in his article, does call attention to the unchangeableness of God from the text. This is certainly to be commended. However, it seems that he conflates the doctrine of simplicity with the doctrine of immutability. Now, of course, these two are connected and there is overlap.
Yet, it appears that Dr. Swain is asking too much of the text in question with his exegesis and in his appeal to the hermeneutical tool: the analogy of Scripture.6 Swain writes,
A first step in applying the analogy of Scripture is to consider explicit affirmations of divine simplicity. One such affirmation appears in James 1:5, where God is described as one who gives “simply” (ἁπλῶς), i.e., with “unmixed” motives. James’ affirmation of God’s simple goodness is closely related to his affirmation of God’s unchangeable goodness. In contrast to the double-ness and instability of doubting human beings (Jas 1:8), God is a simple and unchangeable giver of good gifts, unsusceptible to being moved by temptation or to moving someone to temptation (Jas 1:5, 13, 17-18).7
After examining this portion carefully, it is my humble opinion regarding Dr. Swain’s claims above: that while he appeals positively to the analogy of Scripture, he violates it. It is not clear, nor explicit, that James 1:5 teaches divine simplicity. And, I suspect that one would hard pressed to find any reputable exegetical commentary drawing this conclusion from the text. Additionally, he and Dr. Plummer both quote (appeal to) the same word, and yet, it seems that Dr. Swain uses it improperly. The translation for haplos is “generous”, not “simple”. Now, I’m no Greek scholar and am depending on Plummer here for sound analysis of the word. Dr. Plummer is a widely respected and known Greek expert and I trust that his analysis is good and sound.
I appears that Dr. Swain goes beyond the perspicuity of Scripture here. This simply means that the general doctrine and information laid out Scripture is plain enough for anyone to read when using basic, elementary reading skills and comprehension. The Second London Baptist Confession of Faith of 1689 states this hermeneutic in chapter 1, paragraph 7.
All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of ordinary means, may attain to a sufficient understanding of them.8
It seems that Dr. Swain imposes a doctrine upon the natural reading and understanding of the text in question; he introduces an unnatural reading and interpretation that is not discovered from the use of ordinary means.
Now, it is apparent that Dr. Swain is passionate about the topic he addressed in his article. This is another point of commendation. I understand very well the passion that arises in theological study. This is a good thing, no doubt! We should all be zealously passionate about the doctrine of God. However, it is my opinion that this article goes too far and flirts with eisegetical conclusions.
Ultimately, James 1:5 is no explicit proof text for divine simplicity and it certainly was not the intent of the author for his audience to come away with some deeper understanding of God ad intra. James desired that the believers ground themselves in the reality of God’s goodness and generosity as they earnestly sought heavenly wisdom.
Conclusion
As I wrap things up, I will restate my earlier comments about the intent of this article. I have no malicious “bent” toward Dr. Swain. I’m certain that he is a wonderful, faithful minister of God’s Word in his various spheres of influence. I do not know him, nor have I ever met him. My only interaction with his work is online and primarily through social media (Twitter, published articles, etc.). Also, I do not write this response to call into question his personal character or motives for writing.
I recognize this is but a mere surface-level examination of James 1:5 and is not comprehensive. It was not my intent to be comprehensive. In fact, it would be beyond my capabilities to do so. I offer this meager treatment of the issue humbly and graciously.
Soli Deo Gloria
He goes on to utilize the entire beginning section of the chapter, vs. 1-18, to support his case.
Though, one could extract some comfort from the great generosity of God expressed here.
See James 1:17
Plummer, ESV Expository Commentary Vol. 12: James (2018). This excerpt is taken from his article on James 1:2-11.
Plummer, ESV Expository Commentary Vol. 12: James (2018). This quote is from the same article as previous quotation.
Stanley Grenz, David Guretzki, and Cherith Fee Nordling, Pocket Dictionary of Theological Terms (Downers Grove, IL: InterVarsity Press, 1999), 9. Analogy of faith (analogia fidei). A principle of interpretation that suggests that clearer passages of Scripture should be used to interpret more obscure or difficult passages. For Augustine the analogy of faith requires that Scripture never be interpreted in such a way that it violates the church’s summary of Christian faith (i.e., the Apostles’ Creed). For Luther, Christ is the analogy of faith, so that Scripture needs always to be interpreted as testifying to Christ. For Calvin the analogy of faith assumes that because the Spirit oversaw its writing, Scripture and the Spirit together interpret other parts of Scripture.
https://www.scottrswain.com/2022/08/30/a-biblical-argument-for-divine-simplicity-the-analogy-of-scripture/
https://www.the1689confession.com/1689/chapter-1