Albert Barnes Commentary James 1

James, a servant of God. On the meaning of the word servant in this connection, (see the notes on Romans 1:1).

(See the notes on Philemon 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 epistles of Paul to the Philippians, to the Thessalonians, and to Philemon.

It is remarkable, also, considering the relation which James is supposed to have had to the Lord Jesus as his "brother" (Galatians 1:19; see Introduction, section 1), that he did not refer to that as constituting a basis for his claim to the right to address others. This is only one instance out of many in the New Testament where it is regarded as a higher honor to be the "servant of God," and to belong to His family, than to have any relations of blood or kinship.

. It may also be observed (compare Introduction, section 1) that this term was particularly appropriate to James, as a man eminent for his integrity. His claim to respect and deference was not primarily founded on any relationship he had, 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 a title often given to Christians, and particularly to 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 (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 around the time when the ten tribes were carried away to Assyria and during the Babylonian captivity. In consequence of these events, and because large numbers of Jews went to Babylon and other eastern countries for purposes of travel, commerce, etc., there were many Jews in the East in the time of the apostles.

The other was the western "dispersion," which commenced around the time of Alexander the Great and 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. It is not known to which of these classes this epistle was directed, but the writer most probably had particular reference to those in the East. (See 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. (See the notes on 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, for the following reasons:

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. 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 more reference to the principles of the Christian religion, that he offered no arguments to convince them that Jesus was the Messiah, and 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. It is not improbable that someone in Jerusalem, addressing Christians out of Palestine, would naturally think of them as of Jewish origin and would be likely to address them as pertaining to the "twelve tribes." The phrase "the twelve tribes" also became a sort of technical expression to denote the people of God—the church.

Greeting. This is a customary form of salutation, meaning, in Greek, to joy, to rejoice, and implying that he wished them well. .

My brethren. Not brethren as Jews, but as Christians. Compare to James 2:1. Count it all joy. Regard it as a thing to rejoice in; a matter which should afford you happiness. You are not to consider it as a punishment, a curse, or a calamity, but as a fit subject for rejoicing. See Barnes on Matthew 5:12.

When you fall into various temptations. On the meaning of the word temptations, see Barnes on Matthew 4:1.

It is now commonly used in the sense of placing allurements before others to induce them to sin, and in this sense the word seems to be used in James 1:13-14. Here, however, the word is used in the sense of trials—namely, by persecution, poverty, or calamity of any kind.

These trials cannot be called direct inducements or allurements to sin; instead, they test faith and show whether the one who is tried is inclined to adhere to his faith in God or to apostatize. They align with temptations, in the usual sense, insofar as they test people's religion. They differ from temptations, strictly speaking, because they are not presented to the mind for the express purpose of inducing people to sin. In this sense, it is true that God never tempts people (James 1:13–14). On the sentiment in the passage before us, see Barnes on 1 Peter 1:6–7.

The word "various" here refers to the different kinds of trials they might experience—sickness, poverty, bereavement, persecution, and so on. They were to count it a matter of joy that their religion was subjected to anything that tried it. It is well for us to have the reality of our religion tested, in whatever way it may be done.

Related passages include Matthew 5:12 and 1 Peter 4:13–16. (Note: In this context, "temptations" refers to "various trials.")

Knowing this, that the trying of your faith worketh patience. Patience is one of the fruits of such a trial, and the grace of patience is worth the trial it may cost to procure it. This is one of the passages that show James was acquainted with the writings of Paul. See the Introduction to James chapter 5, James 5:1. The sentiment expressed here is found in Romans 5:3. See Barnes on Romans 5:3.

Paul has carried the sentiment out further and shows that tribulation produces other effects than patience. James only asks that patience may have its perfect work, supposing that every Christian grace is implied in this.

But let patience have her perfect work. Let it be fully developed. Let it produce its appropriate effects without being hindered. Let it not be obstructed in its proper influence on the soul by murmuring, complaining, or rebellion. Patience under trials is suited to produce important effects on the soul, and we are not to hinder them in any way by a perverse spirit or by opposition to the will of God. Everyone who is afflicted should desire that the proper effects of affliction should be produced on their mind, or that there should be produced in their soul precisely the results which their trials are designed to accomplish.

That you may be perfect and entire. The meaning of this is explained in the following phrase—wanting nothing; that is, that there may be nothing lacking to complete your character. There may be the elements of a good character; there may be sound principles, but those principles may not be fully carried out to show what they are. Afflictions, perhaps, more than anything else, will do this; and we should therefore allow them to do all that they are designed to do in developing what is good in us. The idea here is that it is desirable not only to have the elements or principles of piety in the soul, but to have them fully carried out to show what their real tendency and value are. (See Barnes on 1 Peter 1:7).

On the word perfect, as used in the Scriptures, (See Barnes on Job 1:1).

The word rendered entire, (oloklhroi), means whole in every part. (See Barnes on 1 Thessalonians 5:23).

The word occurs only in these two places. The corresponding noun (oloklhrian) occurs in Acts 3:16, rendered perfect soundness.

Wanting nothing. "Being left in nothing;" that is, everything being complete, or fully carried out.

If any of you lack wisdom. This probably refers particularly to the kind of wisdom they would need in their trials to enable them to bear them in a proper manner. For there is nothing in which Christians more feel the need of heavenly wisdom than in regard to how they should bear trials, and what they should do in the perplexities, disappointments, and bereavements that come upon them. But the language used is so general that what is said here may be applied to the need of wisdom in all respects.

The particular kind of wisdom we need in trials is to enable us to understand their design and tendency; to perform our duty under them, or the new duties that may grow out of them; to learn the lessons God designs to teach (for He always designs to teach us some valuable lessons by affliction); and to cultivate views and feelings appropriate under the peculiar forms of trial brought upon us. This wisdom also helps us to identify the sins for which we have been afflicted and to learn how we may avoid them in the future.

We are in great danger of going wrong when we are afflicted: of complaining and murmuring, of showing a spirit of insubmission, and of losing the benefits we might have obtained if we had submitted to the trial in a proper manner. So in all things we lack wisdom. We are shortsighted, we have hearts prone to sin, and there are great and important matters pertaining to duty and salvation on which we cannot help but feel that we need heavenly guidance.

Let him ask of God. This means asking for the specific wisdom he needs—the very wisdom necessary for him in the particular case. It is proper to bring the specific situation before God, to mention the specific need, and to ask God to guide us in the very matter where we feel so much difficulty. It is one of the privileges of Christians that they may not only go to God and ask Him for the general wisdom needed in life, but also that whenever a particular emergency arises—a case of perplexity and difficulty regarding duty—they may bring that specific thing before His throne, with the assurance that He will guide them. (Isaiah 37:14; Joel 2:17).

That giveth to all men liberally. The word men here is supplied by the translators, but not improperly, though the promise should be regarded as restricted to those who ask. The object of the writer was to encourage those who felt their need of wisdom to go and ask it of God. It would not contribute anything to furnish such specific encouragement to say that God gives to all liberally, whether they ask or not. In the Scriptures, the promise of divine aid is always limited by desire. No blessing is promised to anyone who does not seek it; no one can feel they have a right to hope for the favor of God who does not value it enough to pray for it; no one ought to obtain it who does not prize it enough to ask for it.

. The word translated liberally (aplwv), properly means simply—that is, in simplicity, sincerity, reality. It occurs nowhere else in the New Testament, though the corresponding noun occurs in Romans 12:8, 2 Corinthians 1:12, and 2 Corinthians 11:3 (translated simplicity); in 2 Corinthians 8:2 and 2 Corinthians 9:13 (translated liberality and liberal); in 2 Corinthians 9:11 (translated bountifulness); and in Ephesians 6:5 and Colossians 3:22 (translated singleness, namely, of heart).

The idea seems to be that of openness, frankness, and generosity—the absence of all that is sordid and contracted, where there is the manifestation of generous feeling and liberal conduct. In a higher sense than in the case of any human, all that is excellent in these things is to be found in God. We may therefore come to Him, feeling that in His heart there is more that is noble and generous in bestowing favors than in any other being. There is nothing stinted or ungenerous; there is no partiality; there is no withholding of His favor because we are poor, unlettered, or unknown.

And upbraideth not. This means He does not reproach, rebuke, or treat harshly. He does not coldly repel us if we come and ask what we need, even if we do it often and with persistence. . The proper meaning of the Greek word is to rail at, reproach, revile, or chide. The object here is probably to contrast the manner in which God bestows His favors with what sometimes occurs among humans.

He does not reproach or chide us for our past conduct, for our foolishness, or for our persistence in asking. He permits us to come in the freest manner and meets us with a spirit of entire kindness and with promptness in granting our requests. We are not always sure, when we ask a favor of a person, that we will not encounter something repulsive or humiliating; we are certain, however, when we ask a favor of God, that we will never be reproached in an unfeeling manner or meet with a harsh response.

And it shall be given him. (Compare to Jeremiah 29:12-13: Then shall ye call upon me, and go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with your whole heart.) (Matthew 21:22; Mark 11:24; 1 John 3:22; 1 John 5:14).

This promise regarding the wisdom that may be necessary for us is absolute, and we may be sure that if it is asked in a proper manner, it will be granted to us. There can be no doubt that it is one of the things God is able to impart, which will be for our own good, and which, therefore, He is always ready to bestow. About many things, there might be doubt whether, if they were granted, they would be for our real welfare, and therefore there may be a doubt whether it would be consistent for God to bestow them. But there can be no such doubt about wisdom. That is always for our good, and we may be sure, therefore, that we will obtain it if the request is made with a right spirit. If it is asked how we may expect Him to bestow it on us, it may be replied:

1. It is through His word—by enabling us to see clearly the meaning of the sacred volume and to understand the directions He has given there to guide us.
2. It is by the secret influences of His Spirit:
   • suggesting to us the way in which we should go, and
   • inclining us to do that which is prudent and wise.
3. It is by the events of His providence making the path of duty plain to us and removing the obstructions that may be in our path.

It is easy for God to guide His people; and those who watch daily at the gates, and wait at the posts of the doors of wisdom (Proverbs 8:34), will not be in danger of going astray (Psalms 25:9).

Note: The word "lack" can also mean "want" (in the sense of need). Regarding the phrase that giveth to all men liberally, compare also Proverbs 2:3-6. For the promise and it shall be given him, see Jeremiah 29:12.