James by John Gill with Figures of Speech by E.W. Bullinger

Introduction In this chapter, following the inscription and salutation, the apostle provides guidance for the saints on how to conduct themselves during afflictions and in various circumstances. He emphasizes that they should not attribute their sins to God but rather take responsibility for them. The apostle also encourages them to hear the Word of God while warning against self-deception in matters of faith. The inscription and salutation, found in James 1:1, identify the author by name and role, and the recipients as members of the tribes of Israel who were dispersed across the world. The apostle extends his wish for grace upon them. Recognizing their afflicted state, he begins with an exhortation to find joy even in their trials. He explains that these trials test faith, which in turn produces patience. When patience is perfected, it leads to completeness and the absence of lack (James 1:2). For those who lack wisdom on how to navigate such trials, he advises seeking it from God, who generously provides wisdom to all who ask, without reproach for their past behavior (James 1:5). However, such requests must be made in faith, as doubting individuals are unstable and wavering (James 1:6). The apostle’s exhortations are relevant to both the poor, who find honor in their lowliness, and the rich, who are reminded of their mortality and frailty, illustrated by the withering of the grass’s flower (James 1:9). He concludes by pronouncing blessings on those who endure affliction patiently, promising that they will receive the crown of life (James 1:12). The chapter then transitions from external trials to internal temptations, addressing the origins of sin. The apostle denies that such temptations come from God, attributing them instead to human desires. He provides a detailed explanation of the progression of sin—from its inception in desire to its ultimate culmination. Attributing sin to God, rather than humanity, is a grave error, as highlighted by the apostle (James 1:13). He supports this argument by emphasizing God’s pure and holy nature and His role as the source of every good and perfect gift. This includes regeneration, which is brought about by His will and Word, serving as the foundation of all good in humanity (James 1:17). Having mentioned the Word as a means of grace, the apostle provides guidance on how it should be approached. It should be heard with eagerness and received with meekness, while avoiding attitudes contrary to this, such as a hasty desire to become teachers of it. Wrath and anger toward its doctrines, which do not produce the righteousness of God, as well as impurity and moral corruption of the mind, must be avoided, as these hinder attentiveness to the Word. Instead, the Word should be regarded with reverence, as it is the engrafted Word, capable of saving souls (James 1:19). Particular attention must be given to putting into practice what is heard, as failing to do so leads to self-deception. Such a person is likened to someone who observes their face in a mirror, only to walk away and forget their appearance. In contrast, one who looks into the mirror of the Gospel, listens attentively, remembers what is heard, and continues in it, will experience many blessings (James 1:22). The apostle then differentiates between vain religion and pure religion. Vain religion is merely superficial and can be identified by a lack of control over one’s tongue. Those who consider themselves religious but fail in this regard are deceived, and their religion is empty (James 1:26). On the other hand, pure and undefiled religion, as seen in the sight of God, is demonstrated through a holy life and conduct. This includes acts of compassion, such as visiting and assisting widows and orphans in their distress (James 1:27). Greeting from James (Jude 1:1-2) Verse 1. James, a servant of God, The word (δοῦλος, ου, ὁ, doulos) translates to “slave” or “bond-slave” of God the Father. James declares his servant-hood to God not merely because God is his creator, to whom every human owes life and service, nor solely due to his calling by grace, as is true for every regenerate person. Rather, he claims this role as part of his office—as a preacher of the gospel—serving God in the Gospel of His Son, Jesus Christ. Additionally, James was an apostle of Christ, and this designation is not diminished by the fact that other apostles also refer to themselves in this manner. and of the Lord Jesus Christ, In the Ethiopic version, this phrase is connected to the preceding clause, omitting the copulative “and” often used in translations. “James, the servant of God, our Lord Jesus Christ.” Some interpret the copulative as explanatory, identifying “God” as referring to the Lord Jesus Christ. However, it seems more appropriate to understand them as distinct entities. This indicates that the apostle was not only a servant of God the Father but also of His Son, Jesus Christ, in the same capacity—specifically with regard to his role as an apostle of Christ and a minister of the word. to the twelve tribes scattered abroad, This refers to believing Jews from the twelve tribes of Israel, corresponding to the number and names of the twelve patriarchs, the sons of Jacob. Not all Jews were believers, just as not all Gentiles are believers. These were not the Christian Jews dispersed by religious Jews after the persecution following Stephen’s death (Acts 8:1). Instead, they were descendants of those who had been dispersed during earlier captivities under the Assyrians, Babylonians, Persians, and various hardships inflicted by the Greeks and Romans. They remained in the countries where they had relocated to, or been carried and settled, never returning to their homeland. The Jews had said¹ that the ten tribes would never return and have no part or portion in the world to come. However, the good news reached these dispersed individuals, effectively calling and converting them. These are the same people to whom Peter writes (1 Peter 1:1; 2 Peter 1:1). Additionally, Revelation 7:4 mentions one hundred forty-four thousand sealed from all the tribes of Israel. To these dispersed Jewish Christians, the apostle sends his greeting—a Christian salutation wishing them happiness and prosperity, both spiritually and physically, for time and eternity. This greeting incorporates all grace, mercy, and peace, as found in the typical salutations of other apostles. A similar form is used in Acts 15:23. Since James provided counsel that the apostles and elders agreed upon, it is likely he dictated the epistles sent to the Gentiles. The similarity in the greeting style further supports the idea that James authored this epistle. On Faith and Endurance (Philippians 1:12-20)