A.T. Robertson Commentary James 1

James (Ιακωβος). Grecised form (nominative absolute) of the Hebrew Ιακωβ (so LXX). Common name among the Jews, and this man in Josephus (Ant. XX.9.1) and three others of this name in Josephus also.

Servant (δουλος). Bond-servant or slave as Paul (Romans 1:1; Titus 1:1).

Of the Lord Jesus Christ (κυριου Ιησου Χριστου). Here on a par with God (θεου) and calls himself not αδελφος (brother) of Jesus, but δουλος. The three terms here as in 2:1 have their full significance: Jesus is the Messiah and Lord. James is not an Ebionite. He accepts the deity of Jesus his brother, difficult as it was for him to do so. The word κυριος is frequent in the LXX for Elohim and Jahweh as the Romans applied it to the emperor in their emperor worship. See 1 Corinthians 12:3 for Κυριος Ιησους and Php 2:11 for Κυριος Ιησους Χριστος.

To the twelve tribes (ταις δωδεκα φυλαις). Dative case. The expression means "Israel in its fulness and completeness" (Hort), regarded as a unity (Acts 26:7) with no conception of any "lost" tribes.

Which are of the Dispersion (ταις εν τη διασπορα). "Those in the Dispersion" (repeated article). The term appears in De 28:25 (LXX) and comes from διασπειρω, to scatter (sow) abroad. In its literal sense we have it in Joh 7:34, but here and in 1 Peter 1:1 Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek (Koine, LXX), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural Koine but in the Hebraic tone.

Greeting (χαιρειν). Absolute infinitive (present active of χαιρω) as in Ac 15:23 (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note χαιρειν λεγετε in 2 John 1:10,11.

Count it (ηγησασθε). First aorist middle imperative of ηγεομα, old verb to consider. Do it now and once for all.

All joy (πασαν χαραν). "Whole joy," " unmixed joy," as in Php 2:29. Not just "some joy" along with much grief.

When (οταν). "Whenever," indefinite temporal conjunction.

Ye fall into (περιπεσητε). Second aorist active subjunctive (with the indefinite οταν) from περιπιπτω, literally to fall around (into the midst of), to fall among as in Lu 10:30 ληισταις περιεπεσεν (he fell among robbers). Only other N.T. example of this old compound is in Ac 27:41. Thucydides uses it of falling into affliction. It is the picture of being surrounded (περ) by trials.

Manifold temptations (πειρασμοις ποικιλοις). Associative instrumental case. The 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, though we still say "attempt." The word πειρασμος (from πειραζω, late form for the old πειραω as in Ac 26:21, both in good sense as in Joh 6:6, and in bad sense as in Mt 16:1) does not occur outside of the LXX and the N.T. except in Dioscorides (A.D. 100?) of experiments on diseases. "Trials" is clearly the meaning here, but the evil sense appears in verse 12 (clearly in πειραζω in verse 13) and so in Heb 3:8. Trials rightly faced are harmless, but wrongly met become temptations to evil. The adjective ποικιλος (manifold) is as old as Homer and means variegated, many coloured as in Mt 4:24; 2 Timothy 3:6; Hebrews 2:4. In 1 Peter 1:6 we have this same phrase. It is a bold demand that James here makes.

Knowing (γινωσκοντες). Present active participle of γινωσκω (experimental knowledge, the only way of getting this view of "trials" as "all joy").

The proof (το δοκιμιον). Now known (Deissmann, Bible Studies, pp. 259ff.) from the papyri examples of δοκιμιος as an adjective in the same sense (good gold, standard gold) as δοκιμος proved or tested (James 1:12). The use of το δοκιμιον (neuter article with neuter single adjective) here and in 1 Peter 1:7, clearly means "the genuine element in your faith," not "crucible" nor "proving." Your faith like gold stands the test of fire and is approved as standard. James here, as in verse 6; 2:1; 5:15, regards faith (πιστις) like Paul "as the very foundation of religion" (Mayor).

Worketh (κατεργαζετα). Present (durative) middle indicative of the compound verb with the perfective sense of κατα as in Php 2:12, which see.

Patience (υπομονην). Old and common word for remaining under (υπομενω), "staying power" (Ropes), as in Col 1:11.

Let have (εχετω). Present active imperative of εχω, let it keep on having.

Perfect (τελειον). See Ro 5:3f. for a like chain of blessings. Carry on the work to the end or completion (from τελος, end) as in Joh 17:4 (το εργον τελειωσας, having finished the work).

That ye may be (ινα ητε). Purpose clause with ινα and present active subjunctive of ειμ. This is the goal of patience.

Perfect and entire (τελειο κα ολοκληρο). Perfected at the end of the task (τελος) and complete in all parts (ολοκληρο, ολος whole and κληρος lot or part). "Perfected all over." These two adjectives often occur together in Philo, Plutarch, etc. See Ac 3:16 for ολοκληριαν (perfect soundness).

Lacking in nothing (εν μηδεν λειπομενο). Present passive participle of λειπω to leave. Negative statement of the preceding positive as often in James (cf. 1:6). There is now a digression (verses 5-8) from the discussion of πειρασμος, which is taken up again in verse 9. The word λειπομενο (lacking) suggests the digression.

Lacketh wisdom (λειπετα σοφιας). Condition of first class, assumed as true, ε and present passive indicative of λειπω to be destitute of, with ablative case σοφιας. "If any one falls short of wisdom." A banking figure, to have a shortage of wisdom (not just knowledge, γνωσεως, but wisdom σοφιας, the practical use of knowledge).

Let him ask (αιτειτω). Present active imperative of αιτεω, "let him keep on asking."

Of God (παρα του θεου). "From (from beside) God," ablative case with παρα. Liberally (απλως). This old adverb occurs here only in the N.T. (from απλους, single-fold, Matthew 6:22, and απλοτης, simplicity, generosity, is common-- 2 Corinthians 8:2; Romans 12:8). But the adverb is common in the papyri by way of emphasis as simply or at all (Moulton and Milligan's Vocabulary). Mayor argues for the sense of "unconditionally" (the logical moral sense) while Hort and Ropes agree and suggest "graciously." The other sense of "abundantly" or "liberally" suits the idea in απλοτης in 2 Corinthians 8:2; Romans 12:8, but no example of the adverb in this sense has been found unless this is one here. See Isa 55:1 for the idea of God's gracious giving and the case of Solomon (1 Kings 3:9–12; Proverbs 2:3).

Upbraideth not (μη ονειδιζοντος). Present active participle of ονειδιζω (old verb to reproach, to cast in one's teeth, Matthew 5:11) in the ablative case like διδοντος agreeing with θεου and with the usual negative of the participle (με). This is the negative statement of διδοντος απλως (giving graciously). The evil habit of giving stinging words along with the money is illustrated in Sirach 41:22 and Plutarch (De adulat., p. 64A). ] Cf. Hebrews 4:16.

And it shall be given him (κα δοθησετα αυτω). First future passive of διδωμ, a blessed promise in accord with the words of Jesus (Matthew 7:7,11; Luke 11:13), meaning here not only "wisdom," but all good gifts, including the Holy Spirit. There are frequent reminiscences of the words of Jesus in this Epistle.