James 1:1-2 Decoded: The Shocking Revelations Hidden in Plain Sight
James 1:1
KJV
James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.
RIV
I am James,[1] first, foremost, and forever a completely committed, lifelong servant of God. As is the case with all such servants, this means my life is dedicated exclusively to doing His will and to faithfully carrying out any assignment He will ever entrust to me.[2] When I say that say I am a servant of God, I want to clarify that[3] I’m talking about being the servant of the Lord[4] Jesus[5] Christ.[6] Make no mistake! He is Jehovah, the Supreme Lord and Master; He is Yahweh who delivers and saves; He is the Messiah, the Anointed One; and He is God’s healing balm to everyone who needs a healing touch. In this letter, I am writing to Jewish believers from among the twelve tribes who have been uprooted, displaced, and scattered like seed — some tossed here, others there — and randomly strewn all over.[7] I speak a grace-given, joyful greeting to you.[8]
James 1:2
KJV
My brethren, count it all joy when ye fall into divers temptations.
RIV
My dearest brothers and fellow comrades,[9] I urge you right now to make a predetermined decision — not one left to chance, emotions, or circumstances[10] — that in absolutely everything[11] you face in life, you are going to have joy.[12] I’m even talking about times when you find yourself taken off guard,[13] falling into and being completely surrounded by[14] all kinds of[15] difficulties, problems, and situations that have been sent to entrap you, trip you up, make you stumble, or produce destruction[16] in your life.
Footnotes
[1] The “James” who is writing here was the half-brother of Jesus. He and Jesus had the same mother, but they didn’t have the same father. Jesus’ Father was God, and James’ father was Joseph. Scripture shows that Jesus had several siblings: four brothers and at least two sisters. Their names are listed in Matthew 13:55 and 56, where the people of Nazareth contended, “Is not this the carpenter’s son? Is not his mother called Mary? And his brethren, James, and Joses, and Simon, and Judas? And his sisters, are they not all with us?” But Matthew 1:25 clearly states that Mary and Joseph had no sexual relationship until after the birth of Jesus. Jesus was conceived supernaturally and was born as the Son of God. But after His birth, Mary and Joseph had a normal marital relationship, and they bore several other children. To be clear, Jesus was the firstborn Son of Mary, and He was — and is — God in the flesh. James was likely their second-born child. (The author of Jude identified himself as the brother of James, which lets us know that the epistle of Jude was also authored by a half-brother of Jesus.) Early Christian writers recorded that James was a leader in the church at Jerusalem and was referred to as James the Just. James was said to have knees that looked like camel’s knees because he spent so many hours on his knees in prayer. (Trump:) James’ role in the Early Church was so significant that it merited Paul’s seeking a meeting with him to discuss central truths of the Gospel. Both the quiver from which James drew his arrows of truth and his intended target were steeped in a Jewish perspective, and this explains why James peppered his letter with a mixture of allusions to the Old Testament and to Hebrew idioms, such as “scattered (like seed),” “precious fruit of the earth,” “latter rain,” and references to adultery against God on the part of believers. The book of James sits as the New Testament epistle with the most intense Hebrew flavor while simultaneously displaying a brilliantly polished acumen for Greek grammar. Some argue that the Lord’s brother could not have possibly known the language at such a high level, but the assumption that those residing in Galilee were rudimentary in Greek-language competence reveals a lack of understanding of the cultural interplay of deep-seated Hellenism with Jews living in the region north of Judea. In fact, James himself and his letter served as an Early Church bridge between Hebrew- and Greek-speaking believers. Such connection required the skillful handling of both Hebrew and Greek that is displayed so peerlessly in this epistle.
[2] The words “first, foremost, and forever a completely committed, lifelong servant of God. As is the case with all such servants, this means my life is dedicated exclusively to doing His will and to faithfully carrying out any assignment He will ever entrust to me” are an interpretation of the Greek word δουλος (doulos), which pictures a servant who is bound to do the bidding of his owner. In fact, in history, such a servant’s existence was focused on service to his master in whatever way the master required. His principal task was to fulfill the desires of his master for the rest of his life — or as long as he remained in his service — and thus, to assist his master, fulfilling his master’s wants and dreams to the exclusion of all else. Indeed, it pictures one whose will was completely swallowed up in the will of another.
[3] The words “I want to clarify that” are a translation of καί (kai), which can be translated as and, as we find in the King James Version. However, the word καί (kai) can also be translated even, moreover, or namely, and as such, it would mean James used καί (kai) to clarify exactly who the God is that he has committed to serve with his life. The use of καί (kai) as a clarifying statement is vital, for James is the younger half-brother of Jesus, and here James clarifies that His Elder Brother was not just a good, moral man or teacher. Rather, James states that He was God in the flesh, as we will see in the following footnotes. Because the book of James is reputed as the first and oldest book of the New Testament, we thusly find in this verse the first official written declaration that Jesus Christ is God in the flesh.
[4] The words “Lord…Jehovah, the Supreme Lord and Master” are an interpretation of κύριος (kurios), which generally means lord or supreme master. However, in the Greek version of the Old Testament (the Septuagint), which assuredly James and his Jewish readers would have used, the word κύριος (kurios) here is Κύριος (Kurios) and is translated Jehovah. James knew this and also would have been aware that his Jewish readers knew it. Thus, when James used the word “Lord” in this verse — κύριος (kurios) — to describe Jesus, he was emphatically sending the message to his Jewish readers that Jesus is Jehovah.
[5] The name “Jesus…Yahweh who delivers and saves” is translated from the name Jesus, which in Greek is Ἰησοῦς (Iesous). It is important to note that in Greek, the name Jesus means Deliverer or Savior and speaks of One who has the ability to deliver and to save. It is the name given to Mary by the angel Gabriel in Luke 1:31 and, likewise, the name the angel of the Lord gave to Joseph in Matthew 1:21. In Matthew 1:21, the angel explained to Joseph that Jesus would be so named because He would deliver or save His people from their sins and from the perpetuated effect of sin. Thus, the name Jesus speaks of His delivering and saving ministry and nature.
[6] The words “Christ…the Messiah, the Anointed One; and He is God’s healing balm to everyone who needs a healing touch” are translated from the Greek word Χριστός (Christos), and it has multiple layers of meaning. First, it means the Anointed One, and it is the Greek equivalent for the word “Messiah.” Any Jewish reader who saw the word Χριστός (Christos) unquestionably understood this was the term for the long-awaited Messiah. It is important to note that for hundreds of years, even before the Messiah came, Greek writers, such as Aeschylus and Euripides, used the word χρίστος (christos) to describe medical healing ointment. If a sick or wounded person needed to purchase healing ointment, he would go to a source for medicines and say, “Please give me some χρίστος (christos) so that I may apply it to my wounds and be healed.” Hence, the use of Χριστος (Christos) to describe the Messiah means that if we bring Him our ailments, pains, sicknesses, and wounds, He will apply His anointing to them that has the power to heal every disease or malady. Since the book of James is reputed to be the oldest book in the New Testament, it means James’ use of the words “Lord Jesus Christ” is the first time this combination of words was used in written form in the New Testament to describe who Jesus is. Thus, James was declaring Jesus is Jehovah, the Supreme Lord and Master over all — Jesus is our Deliverer and Savior, the Messiah! In James 2:1, James referred again to the Lord Jesus Christ and specifically stated that Jesus is “the Lord of glory.” That word “Lord” is also a translation of Κύριος (Kurios), and as seen in footnote 4, in the Septuagint, this word is frequently translated Jehovah. Thus, every time one speaks of the “Lord Jesus Christ,” the combination of these exact words is a declaration that He is Jehovah, the Supreme Lord and Master over all — Jesus our Deliverer and Savior and Christ the Anointed One, who is the Messiah.
[7] The words “uprooted, displaced, and scattered like seed — some tossed here, others there — and randomly strewn all over” are interpreted from a form of διασπορά (diaspora), which describes the random scattering of seed. Here this word was used to depict the scattering of Jewish believers. In the First Century, seed was either planted in a nice, neat row, or it was scattered randomly. The word διασπορά (diaspora) that James used to describe his “scattered” Jewish readers is the word that depicts a random scattering of seed. In the case of random scattering in the planting process, a sower would reach into a satchel of seed, grab a handful of seed, and randomly scatter it over a field, throwing some here and some there. Like seed seized by the hand of the sower, James’ readers had been scattered randomly all over the eastern lands of the Mediterranean — in various locations without “rhyme nor reason.” While there were already Jewish communities all over the Roman world, the particular scattering that James was referring to here began in Acts 8:1 after the stoning of Stephen. The persecution that arose in Jerusalem resulted in Jewish-Christian believers being “scattered abroad.” It was a displacement that was very disruptive and chaotic. By uprooting and scattering believers, Satan may have thought it would weaken the Church — but, in fact, believers being scattered like seed throughout various parts of the Mediterranean resulted in the Church growing beyond its earlier borders. Here we find a shining example of how the enemy’s attacks always backfire, for regardless of what the devil attempts to do to the Church — in the end, his attacks utterly fail. Although the demonic plan may have been to “dilute” and weaken the Church by scattering it, the fact is, although it was scattered like seed, everywhere it was scattered — in every new location — it gave birth to Christ’s Church. This reminds us that God is so strategic that He is able to take a demonic assault intended to harm, turn it around, and make it work together for the good of those who love Him and are called according to His purpose (see Romans 8:28).
[8] The words “speak a grace-given, joyful greeting to you” are interpreted from the word χαίρειν (chairein), a form of χαίρω (chairo), which means I joy or I rejoice. It is a derivative of χαρά (chara), a word that depicts pure joy, but which is derived from χάρις (charis), the New Testament word for grace. The fact that χάρις (charis) is the base word, or root, is vital, for it means pure joy is produced by grace. Thus, real joy isn’t a human-based happiness that comes and goes, but it is grace-produced, divine in origin, and can be experienced, felt, and manifested regardless of external circumstances. James was greeting a displaced audience that was undergoing great difficulty, and his addressing them in this way was not only intended as a greeting, but also as a declaration that joy was available to them regardless of unpleasant external events. In the following verse, James gave the inspired command to embrace joy even in the face of circumstances that are challenging.
[9] The words “my dearest brothers and fellow comrades” are an interpretation of a plural form of ἀδελφός (adelphos), which is from the word δελφός (delphos), the Greek word for a woman’s womb. But with an ἀ (a) placed in front of it, it pictures two or more who were born from the same womb, and it was an endearing term used to describe those of one’s own family. However, it was popularized at the time of Alexander the Great in a military sense to depict brothers in battles, comrades in the trenches of a battle, and a brotherhood. By using this word ἀδελφός (adelphos), James identified with the scattered Jewish believers as his dearest brothers in Christ, but also as fellow comrades in spiritual battle. At a time when his readers were struggling because of the displacements and persecution, James, by using the words “dearest brothers and fellow comrades,” not only identified himself as a brother, but also recognized their bravery, saluting them as faithful soldiers in the fight of faith. It is important to point out that James used the singular and plural form of ἀδελφός (adelphos) 18 times in this epistle, showing that James possessed a keen understanding of brotherhood and camaraderie in the Body of Christ.
[10] The words “I urge you right now to make a predetermined decision — not one left to chance, emotions, or circumstances” are interpreted from a form of ἡγέομαι (hegeomai), a word that means to reckon, or to determine, and it depicts a choice to determine one’s course of action. It importantly pictures a decision not left to emotions or circumstances. (Trump:) Furthermore, James used ἡγέομαι (hegeomai) here in the second-person plural, aorist imperative middle form ἡγήσασθε (hegesasthe). The middle voice carries the concept of cooperation, urging the reader to fully cooperate with things already set in motion by God. The Lord has said that in the world troubles will come, but Jesus also spoke of a victory that overcomes the world. The imperative mood presents walking in this truth as a firm command and not as a casual suggestion. Furthermore, the verse’s carefully crafted syntax displays an example of a Greek grammatical construction called an ingressive aorist imperative. This kind of aorist intensely stresses an action or event from its inception. In other words, the wording here denotes, “When trouble comes, you must make the decision to start walking in the overflowing, supernatural joy — already in motion — that comes from boldly standing in agreement with what God has already said and done!”
[11] The words “absolutely everything” are a translation of a form of πᾶς (pas), which means all, and in this case, it means to be all-encompassing, with nothing left out.
[12] The word “joy” is interpreted from a form of χαρά (chara), which depicts delight, joy, or pure joy. As observed in footnote 8, the word χαρά (chara) is a derivative of χάρις (charis), which is the New Testament word for grace. This means the pure joy that James was referring to is not a human- based happiness that comes and goes; rather, it is a supernatural joy that is grace-produced and can therefore be experienced, felt, and manifested regardless of external circumstances. Remember, James was writing to believers who were undergoing many grave difficulties, and he urged them to make a predetermination that, regardless of what happened to them, they were to determine to allow the grace of God to supernaturally produce pure joy in their lives, even when they fell into difficulty. James knew that a predetermined choice to live on the deeper, undisturbed level of joy is a vital step for one to take if he chooses to walk in victory; therefore, James urged his readers to make that determination.
[13] The words “when you find yourself taken off guard” are a translation of ὅταν (hotan), which is subjunctive and means whenever, but importantly gives a sense of that which is unexpected and therefore takes one by surprise. Because the word ὅταν (hotan) is subjunctive, it signifies that such attacks usu- ally appear at a time when they are least expected and therefore take a person off guard. The truth is, no matter how long we have walked with God or how spiritual we are, everyone experiences times when a calculated test comes that takes us by surprise.
[14] The words “falling into and being completely surrounded by” are from a form of περιπίπτω (peri- pipto), which is a compound of the preposition περί (peri) and the word πίπτω (pipto). The word περί (peri) means around and pictures something encircling, and the word πίπτω (pipto) means to fall or pictures a plummet, plunge, or sudden downward movement. The word πίπτω (pipto) is frequently used to depict a person who falls into a terrible predicament or one who experiences a downfall from a former high position. When the words περί (peri) and πίπτω (pipto) are compounded to form the word περιπίπτω (peripipto), the word James used here, it pictures a person who has fallen headfirst into a deep ditch, and when he gets up, he finds himself completely surrounded by encompassing problems on every side. The only other time this word περιπίπτω (peripipto) is used in the New Testament is in the story of the Good Samaritan. Luke 10:30 says, “…A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead.” The words “fell among” are an interpretation of the same Greek word περιπίπτω (peripipto). In this account, we read of a man who was traveling and suddenly and unexpectedly found himself surrounded by thieves who stripped, robbed, wounded, and left him for dead. James now uses περιπίπτω (peripipto) to warn of situations that are insidiously intended to take us by surprise and make us fall into challenges, issues, or problems that are sent to strip us, rob us, wound us, and even leave us for dead. Thus, James states that no matter how long one has walked with God or how spiritual one claims to be, every believer experiences moments of attack when the enemy throws a calculated test his way that takes him completely by surprise.
[15] The words “all kinds of ” are an interpretation of the plural form of ποικίλος (poikilos), which pictures what is diverse, variegated, or multicolored, and it is the same word used in Genesis 37 in the Greek Septuagint version of the Old Testament to describe Joseph’s “coat of many colors.” Hence, James was describing an array of problems that are diverse, variegated, or multicolored.
[16] The words “difficulties, problems, and situations that have been sent to entrap you, trip you up, make you stumble, or produce destruction” are interpreted from a form of πειρασμός (peirasmos), a word that is used contextually in the negative sense to mean to test, to try, or to tempt, and it describes an event of some type that is intended to cause one to fail, to falter, to stumble, or to bring destruction. It depicts a calculated test intended to bring about failure. An example of this word is seen when the devil brought a calculated test against Jesus in the wilderness (see Luke 4:1-13) and when Satan worked through the Jewish leaders to bring questions, arguments, and accusations against Jesus throughout His ministry to try to entrap Him and ruin His reputation (see Matthew 22:18,35; Mark 12:15; John 8:6). This word denotes a premeditated attack and carries the idea of an intent to crush, devastate, and destroy, which is what many believers were experiencing during the time of persecution in the First Century. This Greek word πειρασμός (peirasmos), which the RIV translates as “difficulties, problems, and situations that have been sent to entrap you, trip you up, make you stumble, or produce destruction,” does not describe a test sent from God to produce good in our lives, but rather an evil action designed to cause a person to fail, falter, stumble, or have some kind of destruction brought into his life.
