---
title: "James 1 - Study King James Bible with ellicotts commentary for english readers"
description: "Read James 1 with ellicotts commentary for english readers commentary. 1 James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting. 2 My brethren, count it all joy when ye"
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url: "https://realbiblebelievers.com/study/ellicotts-commentary-for-english-readers/james/1"
---

[ Read](/kjv/james/1)[ Commentary](/study/james/1)[ Interlinear](/interlinear/james/1) Audio

 1 James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.

 2 My brethren, count it all joy when ye fall into divers temptations;

 3 Knowing *this*, that the trying of your faith worketh patience.

 4 But let patience have *her* perfect work, that ye may be perfect and entire, wanting nothing.

 5 If any of you lack wisdom, let him ask of God, that giveth to all *men* liberally, and upbraideth not; and it shall be given him.

 6 But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.

 7 For let not that man think that he shall receive any thing of the Lord.

 8 A double minded man *is* unstable in all his ways.

 9 Let the brother of low degree rejoice in that he is exalted:

 10 But the rich, in that he is made low: because as the flower of the grass he shall pass away.

 11 For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways.

 12 Blessed *is* the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.

 13 Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man:

 14 But every man is tempted, when he is drawn away of his own lust, and enticed.

 15 Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.

 16 Do not err, my beloved brethren.

 17 Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.

 18 Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.

 19 Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:

 20 For the wrath of man worketh not the righteousness of God.

 21 Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.

 22 But be ye doers of the word, and not hearers only, deceiving your own selves.

 23 For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass:

 24 For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.

 25 But whoso looketh into the perfect law of liberty, and continueth *therein*, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.

 26 If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion *is* vain.

 27 Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, *and* to keep himself unspotted from the world.
 
[Hebrews 13](/study/hebrews/13) [James 2](/study/james/2)

## Commentary

 To verse 1
 
(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](/kjv/romans/1/1), *et seq.*)*,*St. Peter ([2 Peter 1:1](/kjv/2-peter/1/1)), and St. Jude brother of James ([James 1:1](/kjv/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](/kjv/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](/kjv/james/1/12)). Scattered abroad indeed they were, “a by-word among all nations” ([Deuteronomy 28:37](/kjv/deuteronomy/28/37)), “a curse and an astonishment” ([Jeremiah 29:18](/kjv/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](/kjv/john/7/35), and see *Note* there).

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