James Chapter 1 verse 1 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 1. - SALUTATION. James, a servant of God and of the Lord Jesus Christ. (On the person who thus describes himself, see the Introduction.) It is noteworthy that he keeps entirely out of sight his natural relationship to our Lord, and styles himself simply "a bond-servant of God and the Lord Jesus Christ." That, and that alone, gave him a right to speak and a claim to be heard. Δοῦλος is similarly used by St. Paul in Romans 1:1; Philippians 1:1; Titus 1:1 by St. Peter in 2 Peter 1:1; and by St. Jude ver. 1. It is clearly an official designation, implying that his office is one "in which, not his own will, not the will of other men, but only of God and of Christ, is to be performed" (Huther). To the twelve tribes, etc. Compare the salutation in Acts 15:23, which was also probably written by St. James: "The apostles and the elder brethren unto the brethren which are of the Gentiles in Antioch, and Syria, and Cilicia, greeting." (1) Ξαίρειν is common to both, and not found elsewhere in apostolic greet-tugs. (It is used by Ignatius in the opening of all his epistles except that to the Philadelphians.) (2) The letter in the Acts is addressed to Gentile communities in definite regions; St. James's Epistle, to Jews of the dispersion. So also his contemporary Gamaliel wrote "to the sons of the dispersion in Babylonia, and to our brethren in Media, and to all the dispersion of Israel" (Frankel, 'Monatsschrift,' 1853, p. 413). Ταῖς δώδεκα φύλαις (cf. δωδεκάφυλον in Acts 26:7; Clem., 'Rom,' l, § 55; 'Prefer. Jacob.,' c.i.). Such expressions are important as tending to show that the Jews were regarded as representing, not simply the tribes of Benjamin and Judah, but the whole nation, including those so often spoken of as "the lost tribes" (cf. 1 Esdr. 7:8). Διασπορᾷ. The abstract put for the concrete. It is the word used by the LXX. for the "dispersion" (2 Macc. 1:27; Jud. 5:19; cf. Deuteronomy 28:25, etc.), i.e. the Jews "so scattered among the nations as to become the seed of a future harvest" (Westcott on St. John 7:35). (On the importance of the dispersion as preparing the way for Christianity, see the 'Dictionary of the Bible,' vol. 1. p. 44:1.) It was divided into three great sections: (1) the Babylonian, i.e. the original dispersion; . . .

Ellicott's Commentary

Ellicott's Commentary for English Readers(1) James, a servant (or slave, or bond-servant) of God and of the Lord Jesus Christ.--Bound to Him, i.e., in devotion and love. In like manner, St. Paul (Romans 1:1, et seq.), St. Peter (2Peter 1:1), and St. Jude brother of James (James 1:1), begin their Letters. The writer of this has been identified (see Introduction, ante, p. 352) with James the Just, first bishop of Jerusalem, the brother of our Lord.To the twelve tribes which are scattered abroad.--Or, to the twelve tribes in the dispersion. To these remnants of the house of Israel, whose "casting away" (Romans 11:15) was leading to the "reconciling of the world;" whose "fall" had been the cause of its "riches;" "and the diminishing of them the riches of the Gentiles" (James 1:12). Scattered abroad indeed they were, "a by-word among all nations" (Deuteronomy 28:37), "a curse and an astonishment" (Jeremiah 29:18) wherever the Lord had driven them. But there is something figurative, and perhaps prophetic, in the number twelve. Strictly speaking, at the time this Epistle was written, Judah and Benjamin, in great measure, were returned to the Holy Land from their captivity, though numbers of both tribes were living in various parts of the world, chiefly engaged, as at the present day, in commerce. The remaining ten had lost their tribal distinctions, and have now perished from all historical record, though it is still one of the fancies of certain writers, rather pious than learned, to discover traces of them in the aborigines of America, Polynesia, and almost every where else; most ethnologically improbable of all, in the Teutonic nations, and our own families thereof. But long before the destruction of Jerusalem by Titus, and even the preaching of Christianity, Jewish colonists were found in Europe as well as Asia. "Even where they suffered most, through their own turbulent disposition, or the enmity of their neighbours, they sprang again from the same undying stock, however it might be hewn by the sword or seared by the fire. Massacre seemed to have no effect in thinning their ranks, and, like their forefathers in Egypt, they still multiplied under the most cruel oppression." (See Milman's History of the Jews, vol. i., p. 449, et seq.) While the Temple stood these scattered settlements were colonies of a nation, bound together by varied ties and sympathies, but ruled in the East by a Rabbi called the Prince of the Captivity, and in the West by the Patriarch of Tiberias, who, curiously, had his seat in that Gentile city of Palestine. The fall of Jerusalem, and the end therewith of national existence, rather added to than detracted from the authority of these strange governments; the latter ceased only in the reign of the Emperor Theodosius, while the former continued, it is said, in the royal line of David, until the close of the eleventh century, after which the dominion passed wholly into the hands of the Rabbinical aristocracy, from whom it has come down to the present day. The phrase "in the dispersion" was common in the time or our Lord; the Jews wondered whether He would "go unto the dispersion amongst the Gentiles" (John 7:35, and see Note there). . . .