1 James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are in the Dispersion: Greetings.
*Minor differences ignored. Grouped by changes, with first version listed as example.
To the twelve tribes. When the ten tribes were banished, the Assyrian king placed them in different parts. Afterwards, as it usually happens in the revolutions of kingdoms (such as then took place,) it is very probable that they moved here and there in all directions. And the Jews had been scattered almost unto all quarters of the world. He then wrote and exhorted all those whom he could not personally address, because they had been scattered far and wide. But that he speaks not of the grace of Christ and of faith in him, the reason seems to be this, because he addressed those who had already been rightly taught by others; so that they had need, not so much of doctrine, as of the goads of exhortations. [1]
1 - The salutation is peculiar; but in the same form with the letter sent to Antioch by the Apostles, (of whom James was one,) and the church at Jerusalem, Acts 15:23. It is therefore apostolic, although adopted from a form commonly used by the heathen writers. See Acts 23:26. John in John 2:10 and John 2:11 uses the verb chairein in a similar sense; and it means properly to rejoice. It being an infinitive, the verb lego, to say or to bid, is put before it by John, and is evidently understood here. Hence the salutation may thus be rendered, -- "James, a servant of God and of the Lord Jesus Christ, bids, (or sends, or wishes) joy to the twelve tribes who are in their dispersion." There had been an eastern and a western dispersion, the first at the Assyrian and Babylonian captivity, and the second during the predominancy of the Grecian power, which commenced with Alexander the Great. As this epistle was written in Greek, it was no doubt intended more especially for those of the latter dispersion. But the benefit of the eastern dispersion was soon consulted, as the very first version of the New Testament was made into this language, that is, the Syriac; and this was done at the beginning of the second century.
James, a servant of God - On the meaning of the word "servant" in this connection, see the note at Romans 1:1. Compare the note at Plm 1:16. It is remarkable that James does not call himself an apostle; but this does not prove that the writer of the Epistle was not an apostle, for the same omission occurs in the Epistle of John, and in the Epistle of Paul to the Philippians, the Thessalonians, and to Philemon. It is remarkable, also, considering the relation which James is supposed to have borne to the Lord Jesus as his "brother" (Galatians 1:19; Introduction, 1). That he did not refer to that as constituting a ground of claim to his right to address others; but this is only one instance out of many, in the New Testament, in which it is regarded as a higher honor to be the "servant of God," and to belong to his family, than to sustain any relations of blood or kindred. Compare Matthew 11:50. It may be observed also (Compare the introduction, Section 1), that this term is one which was especially appropriate to James, as a man eminent for his integrity. His claim to respect and deference was not primarily founded on any relationship which he sustained; any honor of birth or blood; or even any external office, but on the fact that he was a "servant of God."
And of the Lord Jesus Christ - The "servant of the Lord Jesus," is an appellation which is often given to Christians, and particularly to the ministers of religion. They are his servants, not in the sense that they are slaves, but in the sense that they voluntarily obey his will, and labor for him, and not for themselves.
To the twelve tribes which are scattered abroad - Greek "The twelve tribes which are in the dispersion," or of the dispersion (ἐν τῇ διασπορᾷ en tē diaspora). This word occurs only here and in 1-Peter 1:1, and John 7:35. It refers properly to those who lived out of Palestine, or who were scattered among the Gentiles. There were two great "dispersions;" the Eastern and the Western. The first had its origin about the time when the ten tribes were carried away to Assyria, and in the time of the Babylonian captivity. In consequence of these events, and of the fact that large numbers of the Jews went to Babylon, and other Eastern countries, for purposes of travel, commerce, etc., there were many Jews in the East in the times of the apostles. The other was the Western "dispersion," which commenced about the time of Alexander the Great, and which was promoted by various causes, until there were large numbers of Jews in Egypt and along Northern Africa, in Asia Minor, in Greece proper, and even in Rome. To which of these classes this Epistle was directed is not known; but most probably the writer had particular reference to those in the East. See the introduction, Section 2. The phrase "the twelve tribes," was the common term by which the Jewish people were designated, and was in use long after the ten tribes were carried away, leaving, in fact, only two of the twelve in Palestine. Compare the notes at Acts 26:7. Many have supposed that James here addressed them as Jews, and that the Epistle was sent to them as such. But this opinion has no probability; because:
(1) If this had been the case, he would not have been likely to begin his Epistle by saying that he was "a servant of Jesus Christ," a name so odious to the Jews.
(2) and, if he had spoken of himself as a Christian, and had addressed his countrymen as himself a believer in Jesus as the Messiah, though regarding them as Jews, it is incredible that he did not make a more distinct reference to the principles of the Christian religion; that he used no arguments to convince them that Jesus was the Messiah; that he did not attempt to convert them to the Christian faith.
It should be added, that at first most converts were made from those who had been trained in the Jewish faith, and it is not improbable that one in Jerusalem, addressing those who were Christians out of Palestine, would naturally think of them as of Jewish origin, and would be likely to address them as appertaining to the "twelve tribes." The phrase "the twelve tribes" became also a sort of technical expression to denote the people of God - the church.
Greeting - A customary form of salutation, meaning, in Greek, to joy, to rejoice; and implying that he wished their welfare. Compare Acts 15:23.
James, a servant of God - For an account of this person, or rather for the conjectures concerning him, see the preface. He neither calls himself an apostle, nor does he say that he was the brother of Christ, or bishop of Jerusalem; whether he was James the elder, son of Zebedee, or James the less, called our Lord's brother, or some other person of the same name, we know not. The assertions of writers concerning these points are worthy of no regard. The Church has always received him as an apostle of Christ.
To the twelve tribes - scattered abroad - To the Jews, whether converted to Christianity or not, who lived out of Judea, and sojourned among the Gentiles for the purpose of trade or commerce. At this time there were Jews partly traveling, partly sojourning, and partly resident in most parts of the civilized world; particularly in Asia, Greece, Egypt, and Italy. I see no reason for restricting it to Jewish believers only; it was sent to all whom it might concern, but particularly to those who had received the faith of our Lord Jesus Christ; much less must we confine it to those who were scattered abroad at the persecution raised concerning Stephen, Acts 8:1, etc.; Acts 11:19, etc. That the twelve tribes were in actual existence when James wrote this epistle, Dr. Macknight thinks evident from the following facts:
"1. Notwithstanding Cyrus allowed all the Jews in his dominions to return to their own land, many of them did not return. This happened agreeably to God's purpose, in permitting them to be carried captive into Assyria and Babylonia; for he intended to make himself known among the heathens, by means of the knowledge of his being and perfections, which the Jews, in their dispersion, would communicate to them. This also was the reason that God determined that the ten tribes should never return to their own land, Hosea 1:6; Hosea 8:8; Hosea 9:3, Hosea 9:15-17.
2. That, comparatively speaking, few of the twelve tribes returned in consequence of Cyrus's decree, but continued to live among the Gentiles, appears from this: that in the days of Ahasuerus, one of the successors of Cyrus, who reigned from India to Ethiopia, over one hundred and twenty-seven provinces, Esther 3:8, The Jews were dispersed among the people in all the provinces of his kingdom, and their laws were diverse from the laws of all other people, and they did not keep the king's laws; so that, by adhering to their own usages, they kept themselves distinct from all the nations among whom they lived.
3. On the day of pentecost, which happened next after our Lord's ascension, Acts 2:5, Acts 2:9, There were dwelling at Jerusalem Jews, devout men, out of every nation under heaven; Parthians, Medes, and Elamites, etc.; so numerous were the Jews, and so widely dispersed through all the countries of the world.
4. When Paul traveled through Asia and Europe, he found the Jews so numerous, that in all the noted cities of the Gentiles they had synagogues in which they assembled for the worship of God, and were joined by multitudes of proselytes from among the heathens, to whom likewise he preached the Gospel.
5. The same apostle, in his speech to King Agrippa, affirmed that the twelve tribes were then existing, and that they served God day and night, in expectation of the promise made to the fathers, Acts 26:6.
6. Josephus, Ant. i. 14, cap. 12, tells us that one region could not contain the Jews, but they dwelt in most of the flourishing cities of Asia and Europe, in the islands and continent, not much less in number than the heathen inhabitants. From all this it is evident that the Jews of the dispersion were more numerous than even the Jews in Judea, and that James very properly inscribed this letter to the twelve tribes which were in the dispersion, seeing the twelve tribes really existed then, and do still exist, although not distinguished by separate habitations, as they were anciently in their own land.
Greeting - Χαιρειν· Health; a mere expression of benevolence, a wish for their prosperity; a common form of salutation; see Acts 15:23; Acts 23:26; 2-John 1:11.
James, a servant of God and of the Lord Jesus Christ, to the (a) twelve tribes which are (b) scattered abroad, greeting.
(a) That is, written to no one man, city, or country, but to all the Jews generally, being now dispersed.
(b) To all the believing Jews, whatever tribe they are from, dispersed throughout the whole world.
James, a servant of God,.... That is, of God the Father; not by creation only, as every man is; nor merely by calling grace, as is every regenerate person; but by office, as a preacher of the Gospel, being one that served God in the Gospel of his Son, and was an apostle of Christ; nor is this any sufficient objection to his being one, since others of the apostles so style themselves:
and of the Lord Jesus Christ; the Ethiopic version reads this in connection with the former clause, without the copulative "and", "James, the servant of God, our Lord Jesus Christ": and so some consider the copulative as explanative of who is meant by God, even the Lord Jesus Christ: but it seems best to understand them as distinct; and that this apostle was not only the servant of God the Father, but of his Son Jesus Christ, and that in the same sense, referring to his office as an apostle of Christ, and minister of the word:
to the twelve tribes which are scattered abroad; by whom are meant believing Jews, who were of the several tribes of Israel, and which were in number "twelve", according to the number and names of the twelve patriarchs, the sons of Jacob; and these were not the Christian Jews, who were scattered abroad upon the persecution raised at the death of Stephen, Acts 8:1 but they were the posterity of those who had been dispersed in former captivities, by the Assyrians and others, and who remained in the several countries whither they were carried, and never returned. The Jews say (f), that the ten tribes will never return, and that they will have no part nor portion in the world to come; but these the Gospel met with in their dispersion, and by it they were effectually called and converted, and are the same that Peter writes to, 1-Peter 1:1 2-Peter 1:1. And thus we read of an hundred and forty and four thousand sealed of all the tribes of Israel, Revelation 7:4 and to these the apostle here sends greeting; that is, his Christian salutation, wishing them all happiness and prosperity, in soul and body, for time and eternity; and it includes all that grace, mercy, and peace, mentioned in the usual forms of salutation by the other apostles. The same form is used in Acts 15:23 and since it was James that gave the advice there, which the rest of the apostles and elders came into, it is highly probable that the epistles sent to the Gentiles were dictated by him; and the likeness of the form of salutation may confirm his being the writer of this epistle.
(f) T. Bab. Sanhedrin, fol. 110. 2.
Christianity teaches men to be joyful under troubles: such exercises are sent from God's love; and trials in the way of duty will brighten our graces now, and our crown at last. Let us take care, in times of trial, that patience, and not passion, is set to work in us: whatever is said or done, let patience have the saying and doing of it. When the work of patience is complete, it will furnish all that is necessary for our Christian race and warfare. We should not pray so much for the removal of affliction, as for wisdom to make a right use of it. And who does not want wisdom to guide him under trials, both in regulating his own spirit, and in managing his affairs? Here is something in answer to every discouraging turn of the mind, when we go to God under a sense of our own weakness and folly. If, after all, any should say, This may be the case with some, but I fear I shall not succeed, the promise is, To any that asketh, it shall be given. A mind that has single and prevailing regard to its spiritual and eternal interest, and that keeps steady in its purposes for God, will grow wise by afflictions, will continue fervent in devotion, and rise above trials and oppositions. When our faith and spirits rise and fall with second causes, there will be unsteadiness in our words and actions. This may not always expose men to contempt in the world, but such ways cannot please God. No condition of life is such as to hinder rejoicing in God. Those of low degree may rejoice, if they are exalted to be rich in faith and heirs of the kingdom of God; and the rich may rejoice in humbling providences, that lead to a humble and lowly disposition of mind. Worldly wealth is a withering thing. Then, let him that is rich rejoice in the grace of God, which makes and keeps him humble; and in the trials and exercises which teach him to seek happiness in and from God, not from perishing enjoyments.
INSCRIPTION: EXHORTATION ON HEARING, SPEAKING, AND WRATH. (James. 1:1-27)
James--an apostle of the circumcision, with Peter and John, James in Jerusalem, Palestine, and Syria; Peter in Babylon and the East; John in Ephesus and Asia Minor. Peter addresses the dispersed Jews of Pontus, Galatia, and Cappadocia; James, the Israelites of the twelve tribes scattered abroad.
servant of God--not that he was not an apostle; for Paul, an apostle, also calls himself so; but as addressing the Israelites generally, including even indirectly the unbelieving, he in humility omits the title "apostle"; so Paul in writing to the Hebrews; similarly Jude, an apostle, in his General Epistle.
Jesus Christ--not mentioned again save in James 2:1; not at all in his speeches (Acts 15:14-15; Acts 21:20-21), lest his introducing the name of Jesus oftener should seem to arise from vanity, as being "the Lord's brother" [BENGEL]. His teaching being practical, rather than doctrinal, required less frequent mention of Christ's name.
scattered abroad--literally "which are in the dispersion." The dispersion of the Israelites, and their connection with Jerusalem as a center of religion, was a divinely ordered means of propagating Christianity. The pilgrim troops of the law became caravans of the Gospel [WORDSWORTH].
greeting--found in no other Christian letter, but in James and the Jerusalem Synod's Epistle to the Gentile churches; an undesigned coincidence and mark or genuineness. In the original Greek (chairein) for "greeting," there is a connection with the "joy" to which they are exhorted amidst their existing distresses from poverty and consequent oppression. Compare Romans 15:26, which alludes to their poverty.
James. See Introduction concerning the writer. He is called by Paul and by Josephus the brother of Jesus.
Servant of God and of the Lord Jesus Christ. It seems probable from the title assumed that James was not an apostle. With only a few exceptions the Epistles begin with a reference to the apostleship of the writer.
To the twelve tribes. The Jews are often so designated. See Acts 26:7.
Scattered abroad. Rather "of the Dispersion," a term applied to Jews outside of Judea.
Count it all joy. Instead of murmuring over trials and temptations, rejoice in them.
The trying of your faith by means of persecution and temptation worketh patience, rather, enduring fortitude. We are strengthened by trials overcome.
Let patience. Let endurance not be merely passive, but have her perfect work; work out its complete results, that nothing may be wanting in your lives.
A servant of Jesus Christ - Whose name the apostle mentions but once more in the whole epistle, James 2:1. And not at all in his whole discourse, Acts 15:14, &c.; or Acts 21:20-25. It might have seemed, if he mentioned him often, that he did it out of vanity, as being the brother of the Lord. To the twelve tribes - Of Israel; that is, those of them that believe. Which are scattered abroad - In various countries. Ten of the tribes were scattered ever since the reign of Hosea; and great part of the rest were now dispersed through the Roman empire: as was foretold, Deuteronomy 28:25, &c., Deuteronomy 30:4. Greeting - That is, all blessings, temporal and eternal.
*More commentary available at chapter level.