Which are scattered abroad ; in the original, rat? ev rfj SiacrTropa, to those which are in or of the dispersion. But what scattering or dispersion is here intended ? I answer, (1.) Either that which was occasioned by their ancient captivities, and the frequent changes of nations, for so there were some Jews that still lived abroad, supposed to be intended in that expression, John vii. 35, ' Will he go to the dispersed among the Gentiles ? ' Or (2.) More la'tely by the persecu- tion spoken of in the 8th of the Acts. Or (3.) By the hatred of Claudius, who commanded all the Jews to depart from Rome, Acts xviii. 2. And it is probable that the like was done in other great cities. The Jews, and amongst them the Christians, being every- where cast out, as John out of Ephesus, and others out of Alexandria. Or (4.) Some voluntary dispersion, the Hebrews living here and there among the Gentiles a little before the declension and ruin of their state, some in Cilicia, some in Pontus, &c. Thus the apostle Peter writeth, 1 Peter i. 1, 'To the strangers scattered throughout Pontus, Caj)padocia, Asia, and Bithynia.'
Xaipetv, greeting. — An usual salutation, but not so frequent in scripture. Cajetan thinketh it profane and paganish, and therefore questioneth the epistle, but unworthily. We find the same salutation sometimes used in holy writ, as to the Virgin ]\Lnry, Luke i. 28 : XO''ip^ (tlie same word that is used here), ' Hail, thou that art highly favoured.' So Acts xv. 23 : ' The apostles, and elders, and brethren, send (xaipeiv) greeting to the brethren which are of the Gentiles.' Usually it is 'grace, mercy, and peace,' but sometimes 'greeting.'
Observations out of this verse are these : —
Obs. 1. From that, James a servant of God, he was Christ's near kinsman according to the flesh, and, therefore, by a Hebraism called ' The brother of the Lord,' Gal. i. 19, not properly and strictly, as Joseph's son, which yet was the opinion of some of the ancients ^ by a
^ Eusebius Epiphanius, Gregory Nissen, and others.
JaS. I. 1.] UPON THE EPISTLE OF JAMES. 17
former marriage, but his cousin. Well, then, ' James, the Lord's kinsman,' calleth himself ' the Lord's servant : ' the note is, that inward privileges are the best and most honourable, and spiritual kin is to be preferred before carnal. Mary was happier, gesfando Chrislum corde quam utero — in having Christ in her heart rather than her womb; and James in being Christ's servant, than his brother. Hear Christ himself speaking to this point. Mat. xii. 47-49 : 'When one told him. Behold, thy mother and thy brethren stand without desiring to speak with thee,' Christ answered. ' Who is my mother, and who are my brethren ? And he stretched forth his hand to his disciples, and said, Behold my mother and my brethren ; for whosoever shall do the will of my Father which is in heaven, the same is. my brother, sister, and mother.' The truest relation to Christ is founded in grace, and we are far happier in receiving him by faith, than in touching him by blood ; and he that endeavours to do his will may be as sure of Christ's love and esteem, as if he were linked to him by the nearest outward relations.
Ohs. 2. It is no dishonour to the highest to be Christ's servant. James, whom Paul calleth ' a pillar,' calleth himself ' a servant of Christ ;' and David, a king, saith, Ps. Ixxxiv. 10, ' I had rather be a doorkeeper in the house of my God, than dwell in the tents of wickedness.' The office of the Nethinims, or doorkeepers in the temple, was the lowest ; and therefore, when the question was pro- posed what they should do with the Levites that had Avarped fi-om God to idols, God saith, ' They shall bear their iniquity ; ' that is, they shall be degraded, and employed in the lowest ofhces and minis- tries of the temple, which was to be porters and doorkeepers (see Ezek. xliv. 10-13) : yet saith David, ' I had rather be a doorkeeper ; ' carnal honour and greatness is nothing to this. Paul was ' an Hel>- rew of the Hebrews,' Phil. iii. 5 ; that is, of an ancient Hebrew race and extraction, there being, to the memory of man, no proselyte in his family or among his ancestors, which was accounted a very great honour by that nation ; yet, saith Paul, I count all a-Kv/SaXa, dung and dog's meat, in comparison of an interest in Christ, Phil. iii. 8.
Obs. 3. The highest in repute and office in the church yet are still but servants: ' James, a servant ; ' 2 Cor. iv. 1, ' Let a man account of us as of ministers of Christ.' The sin of Corinth was man-wor- ship, in giving an excess of honour and respect to those teachers whom they admired,, setting them up as heads of factions, and giving up their faith to their dictates. The apostle seeketh to reclaim them from that error, by showing that they are not masters, but ministers : give them the honour of a minister and steward, but not that dependence which is due to the master only. See 2 Cor. i. 24: 'We have not dominion over your faith, but are helpers of your joy.' We are not to prescribe articles of faith, but explain them. So the apostle Peter bids the elders not to behave themselves as 'lords over God's heritage,' 1 Peter v. 3 ; not to master it over their consciences. Our work is mere service, and we can but persuade ; Christ must impose upon the conscience. It is Christ's own advice to his disciples in Mat. xxiii. 10 : ' Be not ye called masters, for one is your master, even Christ.' All the authority and success of our teaching is from our