1

0 GENERAL EPISTLES

BY WAY OF INTRODUCTION

NOT A HAPPY TITLE

There are various explanations of the term catholic ( καθολικα επιστολα) as applied to this group of seven short letters by four writers (one by James, two by Peter, one by Jude, three by John). The Latin for καθολικος is generalis, though the Vulgate terms these letters Catholicae. The meaning is not orthodox as opposed to heretical or canonical, though they are sometimes termed Επιστολαε χανονιχαε. As a matter of fact five of the seven (all but First Peter and First John) Eusebius placed among the "disputed" ( αντιλεγομενα) books of the New Testament. "A canonical book is primarily one which has been measured and tested, and secondarily that which is itself a measure or standard" (Alfred Plummer). Canon is from καν$(Χν(B (cane) and is like a yardstick cut to the right measure and then used as a measure. Some see in the term καθολικος the idea that these Epistles are meant for both Jews and Gentiles, but the Epistle of James seems addressed to Jewish Christians. There were two other chief groups of New Testament writings in the old Greek manuscripts (the Gospels and Acts, then the Epistles of Paul). This group of seven Epistles and the Apocalypse constitute the remainder of the New Testament. The usual interpretation of the term καθολικος here is that these seven Epistles were not addressed to any particular church, but are general in their distribution. This is clearly true of I Peter, as is shown by the language in 1Pe 1:1, where seven Roman provinces are mentioned. The language of 2Pe 3:1 bears the same idea. Apparently the Epistle of Jude is general also as is I John. But II John is addressed to "an elect lady" (verse 2Jn 1:1) and III John to Gaius (verse 3Jn 1:1), both of them individuals, and therefore in no sense are these two brief letters general or catholic. The earliest instance of the word καθολικος is in an inscription (B.C. 6) with the meaning "general" ( τ,Hι(Β καθολικ,Hι(Β μου προθεσε, my general purpose). It was common after that. The earliest example of it in Christian literature is in Ignatius' Epistle to the Church of Smyrna (VIII) where he has "the catholic church" ( ,H (Βκαθολικ,H (Βεκκλ,Hσ(Βια), "the general church," not a local body. Clement of Alexandria (Strom. IV. xv) applies this adjective to the letter sent to the Gentile Christians "in Antioch and Syria and Cilicia" from the Jerusalem Conference (Act 15:23).

ORDER AND DATES

The oldest Greek manuscripts give these General Epistles immediately after the Acts, and Westcott and Hort so print them in their Greek New Testament. But the English Versions follow the Textus Receptus and put them just before the Apocalypse. The order of the seven letters varies greatly in the different manuscripts, though usually James comes first and Jude last (as the last accepted and the least known of the four authors). It is possible that the order of James, Peter, and John (omitting Jude) represented a sort of chronological precedence in some minds. It is possible also that no importance is to be attached to this order. Certainly John wrote last and after the destruction of Jerusalem, while the others come before that great event if they are genuine, as I believe, though there are difficulties of a serious nature concerning II Peter. James may be very early. If so, these seven Epistles are scattered all the way from A.D. 45 to 90. They have no connection with one another save in the case of the Epistles of Peter and Jude.

IMPORTANCE OF THE GENERAL EPISTLES

Without them we should be deprived of much concerning three outstanding personalities in early Christianity. We should know much less of "James, and Cephas, and John, they who were reputed to be pillars" (Gal 2:9). We should know less also of the Judaic (not Judaizing) form of Christianity seen in the Epistles of James and Jude in contrast with, though not opposed to, the Pauline type. In Peter's Epistles we see, indeed, a mediating position without compromise of principle, for Peter in the Jerusalem Conference loyally supported Paul and Barnabas even if he did flicker for a moment later in Antioch. In the Johannine Epistles we see the great Eagle soar as in his Gospel in calm serenity in spite of conflict with the Gnostics who struck at the very life of Christianity itself. "The only opposition which remains worthy of a Christian's consideration is that between light and darkness, truth and falsehood, love and hate, God and the world, Christ and Antichrist, life and death" (Plummer). So we can be grateful for the preservation of these little Epistles which reveal differences in the development of the great Christian leaders and the adaptation of the gospel message to changing world conditions then and now.

GENERAL EPISTLES

BY WAY OF INTRODUCTION

NOT A HAPPY TITLE

There are various explanations of the term catholic ( καθολικα επιστολα) as applied to this group of seven short letters by four writers (one by James, two by Peter, one by Jude, three by John). The Latin for καθολικος is generalis, though the Vulgate terms these letters Catholicae. The meaning is not orthodox as opposed to heretical or canonical, though they are sometimes termed Επιστολαε χανονιχαε. As a matter of fact five of the seven (all but First Peter and First John) Eusebius placed among the "disputed" ( αντιλεγομενα) books of the New Testament. "A canonical book is primarily one which has been measured and tested, and secondarily that which is itself a measure or standard" (Alfred Plummer). Canon is from καν$(Χν(B (cane) and is like a yardstick cut to the right measure and then used as a measure. Some see in the term καθολικος the idea that these Epistles are meant for both Jews and Gentiles, but the Epistle of James seems addressed to Jewish Christians. There were two other chief groups of New Testament writings in the old Greek manuscripts (the Gospels and Acts, then the Epistles of Paul). This group of seven Epistles and the Apocalypse constitute the remainder of the New Testament. The usual interpretation of the term καθολικος here is that these seven Epistles were not addressed to any particular church, but are general in their distribution. This is clearly true of I Peter, as is shown by the language in 1Pe 1:1, where seven Roman provinces are mentioned. The language of 2Pe 3:1 bears the same idea. Apparently the Epistle of Jude is general also as is I John. But II John is addressed to "an elect lady" (verse 2Jn 1:1) and III John to Gaius (verse 3Jn 1:1), both of them individuals, and therefore in no sense are these two brief letters general or catholic. The earliest instance of the word καθολικος is in an inscription (B.C. 6) with the meaning "general" ( τ,Hι(Β καθολικ,Hι(Β μου προθεσε, my general purpose). It was common after that. The earliest example of it in Christian literature is in Ignatius' Epistle to the Church of Smyrna (VIII) where he has "the catholic church" ( ,H (Βκαθολικ,H (Βεκκλ,Hσ(Βια), "the general church," not a local body. Clement of Alexandria (Strom. IV. xv) applies this adjective to the letter sent to the Gentile Christians "in Antioch and Syria and Cilicia" from the Jerusalem Conference (Act 15:23).

ORDER AND DATES

The oldest Greek manuscripts give these General Epistles immediately after the Acts, and Westcott and Hort so print them in their Greek New Testament. But the English Versions follow the Textus Receptus and put them just before the Apocalypse. The order of the seven letters varies greatly in the different manuscripts, though usually James comes first and Jude last (as the last accepted and the least known of the four authors). It is possible that the order of James, Peter, and John (omitting Jude) represented a sort of chronological precedence in some minds. It is possible also that no importance is to be attached to this order. Certainly John wrote last and after the destruction of Jerusalem, while the others come before that great event if they are genuine, as I believe, though there are difficulties of a serious nature concerning II Peter. James may be very early. If so, these seven Epistles are scattered all the way from A.D. 45 to 90. They have no connection with one another save in the case of the Epistles of Peter and Jude.

IMPORTANCE OF THE GENERAL EPISTLES

Without them we should be deprived of much concerning three outstanding personalities in early Christianity. We should know much less of "James, and Cephas, and John, they who were reputed to be pillars" (Gal 2:9). We should know less also of the Judaic (not Judaizing) form of Christianity seen in the Epistles of James and Jude in contrast with, though not opposed to, the Pauline type. In Peter's Epistles we see, indeed, a mediating position without compromise of principle, for Peter in the Jerusalem Conference loyally supported Paul and Barnabas even if he did flicker for a moment later in Antioch. In the Johannine Epistles we see the great Eagle soar as in his Gospel in calm serenity in spite of conflict with the Gnostics who struck at the very life of Christianity itself. "The only opposition which remains worthy of a Christian's consideration is that between light and darkness, truth and falsehood, love and hate, God and the world, Christ and Antichrist, life and death" (Plummer). So we can be grateful for the preservation of these little Epistles which reveal differences in the development of the great Christian leaders and the adaptation of the gospel message to changing world conditions then and now.

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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 (Rom 1:1; Phi 1:1; Tit 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 Jas 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 1Co 12:3 for Κυριος Ιησους and Phi 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 (Act 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 Deu 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 1Pe 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 Act 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 2Jn 1:10; 2Jn 1:11.

2 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 Phi 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 Luk 10:30 ληισταις περιεπεσεν (he fell among robbers). Only other N.T. example of this old compound is in Act 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 Act 26:21, both in good sense as in Joh 6:6, and in bad sense as in Mat 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 Jas 1:12 (clearly in πειραζω in verse Jas 1:13) 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 Mat 4:24; 2Ti 3:6; Heb 2:4. In 1Pe 1:6 we have this same phrase. It is a bold demand that James here makes.

3 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 (Jas 1:12). The use of το δοκιμιον (neuter article with neuter single adjective) here and in 1Pe 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 Jas 1:6; Jas 2:1; Jas 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 Phi 2:12, which see.Patience

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

4 Let have

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

( τελειον). See Rom 5:3 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 Act 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. Jas 1:6). There is now a digression (verses Jas 1:5-8) from the discussion of πειρασμος, which is taken up again in verse Jas 1:9. The word λειπομενο (lacking) suggests the digression.

5 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, Mat 6:22, and απλοτης, simplicity, generosity, is common-- 2Co 8:2; Rom 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 2Co 8:2; Rom 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 (1Ki 3:9-12; Pro 2:3).Upbraideth not

( μη ονειδιζοντος). Present active participle of ονειδιζω (old verb to reproach, to cast in one's teeth, Mat 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. Heb 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 (Mat 7:7; Mat 7:11; Luk 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.

6 In faith

( εν πιστε). Faith here "is the fundamental religious attitude" (Ropes), belief in God's beneficent activity and personal reliance on him (Oesterley).Nothing doubting

( μηδεν διακρινομενος). Negative way of saying εν πιστε (in faith), present passive participle of διακρινω, old verb to separate ( κρινω) between ( δια), to discriminate as shown clearly in Act 11:12; Act 15:9, but no example of the sense of divided against oneself has been found earlier than the N.T., though it appears in later Christian writings. It is like the use of διαμεριζομα in Luk 11:18 and occurs in Mat 21:21; Mar 11:23; Act 10:20; Rom 2:4; Rom 4:20; Rom 14:23. It is a vivid picture of internal doubt.Is like

( εοικεν). Second perfect active indicative with the linear force alone from εικω to be like. Old form, but in N.T. only here and verse Jas 1:23 (a literary touch, not in LXX).The surge of the sea

( κλυδων θαλασσης). Old word (from κλυζω to wash against) for a dashing or surging wave in contrast with κυμα (successive waves), in N.T. only here and Luk 8:24. In associative instrumental case after εοικεν. In Eph 4:14 we have κλυδονιζω (from κλυδων), to toss by waves.Driven by the wind

( ανεμιζομενω). Present passive participle (agreeing in case with κλυδων) of ανεμιζω, earliest known example and probably coined by James (from ανεμος), who is fond of verbs in -ιζω (Mayor). The old Greek used ανεμοω. In Eph 4:14 Paul uses both κλυδονιζω and περιφερω ανεμω. It is a vivid picture of the sea whipped into white-caps by the winds.Tossed

( ριπιζομενω). Present passive participle also in agreement with κλυδων from ριπιζω, rare verb (Aristophanes, Plutarch, Philo) from ριπις (a bellows or fire-fan), here only in N.T. It is a picture of "the restless swaying to and fro of the surface of the water, blown upon by shifting breezes" (Hort), the waverer with slight rufflement.

7 That man

( ο ανθρωπος εκεινος). Emphatic use of εκεινος.Of the Lord

( παρα του κυριου). Ablative case with παρα like θεου in verse Jas 1:5.

8 Man

( ανηρ). Instead of ανθρωπος (general term) in verse Jas 1:7, perhaps for variety (Ropes), but often in James (Jas 1:12; Jas 1:23; Jas 2:2; Jas 3:2), though in other Epistles usually in distinction from γυνη (woman).Double-minded

( διψυχος). First appearance of this compound known and in N.T. only here and Jas 4:8. Apparently coined by James, but copied often in early Christian writings and so an argument for the early date of James' Epistle (Moulton and Milligan's Vocabulary). From δις twice and ψυχη soul, double-souled, double-minded, Bunyan's "Mr. Facing-both-ways." Cf. the rebuke to Peter ( εδιστασας) in Mat 14:31.Unstable

( ακαταστατος). Late double compound (alpha privative and καταστατος verbal from καθιστημ), in LXX once (Isa 54:11) and in Polybius, in N.T. only here and Jas 3:8. It means unsteady, fickle, staggering, reeling like a drunken man. Surely to James such "doubt" is no mark of intellectuality.

9 But

( δε). Return to the point of view in verse Jas 1:2.Of low degree

( ο ταπεινος). "The lowly" brother, in outward condition (Luk 1:52), humble and poor as in Psa 9:39; Pro 30:14, not the spiritually humble as in Mat 11:29; Jas 4:6. In the LXX ταπεινος was used for either the poor in goods or the poor in spirit. Christianity has glorified this word in both senses. Already the rich and the poor in the churches had their occasion for jealousies.Glory in his high estate

( καυχασθω εν τω υψε αυτου). Paradox, but true. In his low estate he is "in his height" ( υψος, old word, in N.T., also in Luk 1:78; Eph 3:1; etc.).

10 In that he is made low

( εν τη ταπεινωσε αυτου). "In his low estate." Play on ταπεινωσις (from ταπεινοω, Phi 3:7), like ταπεινος of verse Jas 1:9, old word in various senses, in N.T. only here, Luk 1:48; Act 8:33; Phi 3:21. The Cross of Christ lifts up the poor and brings down the high. It is the great leveller of men.As the flower of the grass

( ως ανθος χορτου). From the LXX (Isa 40:6). Χορτος means pasture, then grass (Mar 6:39) or fodder. Ανθος is old word, in N.T. only here, verse Jas 1:11; 1Pe 1:24 (same quotation). This warning is here applied to "the rich brother," but it is true of all.He shall pass away

( παρελευσετα). Future middle indicative (effective aoristic future, shall pass completely away from earth).

11 Ariseth

( ανετειλεν). Gnomic or timeless aorist active indicative of the old compound ανατελλω, used here of plants (cf. αναθαλλω in Phi 4:10), often of the sun (Mat 13:6).With the scorching wind

( συν τω καυσων). Associative instrumental case with συν. In the LXX this late word (from καυσος) is usually the sirocco, the dry east wind from the desert (Job 1:19). In Mat 20:12; Luk 12:55 it is the burning heat of the sun. Either makes sense here.Withereth

( εξηρανεν). Another gnomic aorist active indicative (Robertson, Grammar, p. 837) of ξηραινω, old verb (from ξηρος, dry or withered, Mat 12:10), to dry up. Grass and flowers are often used to picture the transitoriness of human life.Falleth

( εξεπεσεν). Another gnomic aorist (second aorist active indicative) of εκπιπτω to fall out (off).The grace

( η ευπρεπεια). Old word (from ευπρεπης well-looking, not in the N.T.), only here in N.T. Goodly appearance, beauty.Of the fashion of it

( του προσωπου αυτου). "Of the face of it." The flower is pictured as having a "face," like a rose or lily.Perisheth

( απωλετο). Another gnomic aorist (second aorist middle indicative of απολλυμ, to destroy, but intransitive here, to perish). The beautiful rose is pitiful when withered.Shall fade away

( μαρανθησετα). Future passive indicative of μαραινω, old verb, to extinguish a flame, a light. Used of roses in Wisdom 2:8.Goings

( πορειαις). Old word from πορευω to journey, in N.T. only here and Luk 13:22 (of Christ's journey toward Jerusalem). The rich man's travels will come to "journey's end."

12 Endureth

( υπομενε). Present active indicative of υπομενω. Cf. verse Jas 1:3.Temptation

( πειρασμον). Real temptation here. See verse Jas 1:2 for "trials."When he hath been approved

( δοκιμος γενομενος). "Having become approved," with direct reference to το δοκιμιον in verse Jas 1:3. See also Rom 5:4 for δοκιμη (approval after test as of gold or silver). This beatitude ( μακαριος) is for the one who has come out unscathed. See 1Ti 6:9.The crown of life

( τον στεφανον της ζωης). The same phrase occurs in Rev 2:10. It is the genitive of apposition, life itself being the crown as in 1Pe 5:4. This crown is "an honourable ornament" (Ropes), with possibly no reference to the victor's crown (garland of leaves) as with Paul in 1Co 9:25; 2Ti 4:8, nor to the linen fillet ( διαδημα) of royalty (Psa 20:3, where στεφανος is used like διαδημα, the kingly crown). Στεφανος has a variety of uses. Cf. the thorn chaplet on Jesus (Mat 27:29).The Lord

. Not in the oldest Greek MSS., but clearly implied as the subject of επηγγειλατο ( he promised , first aorist middle indicative).

13 Let no one say

( μηδεις λεγετω). Present active imperative, prohibiting such a habit.When he is tempted

( πειραζομενος). Present passive participle of πειραζω, here in evil sense of tempt, not test, as in Mat 4:1. Verses Jas 1:12-18 give a vivid picture of temptation.I am tempted of God

( απο θεου πειραζομα). The use of απο shows origin ( απο with ablative case), not agency ( υπο), as in Mar 1:13, of Satan. It is contemptible, but I have heard wicked and weak men blame God for their sins. Cf. Pro 19:3; Sirach 15:11f. Temptation does not spring "from God."Cannot be tempted with evil

( απειραστος κακων). Verbal compound adjective (alpha privative and πειραζω), probably with the ablative case, as is common with alpha privative (Robertson, Grammar, p. 516), though Moulton (Prolegomena, p. 74) treats it as the genitive of definition. The ancient Greek has απειρατος (from πειραω), but this is the earliest example of απειραστος (from πειραζω) made on the same model. Only here in the N.T. Hort notes απειρατος κακων as a proverb (Diodorus, Plutarch, Josephus) "free from evils." That is possible here, but the context calls for "untemptable" rather than "untempted."And he himself tempteth no man

( πειραζε δε αυτος ουδενα). Because "untemptable."

14 When he is drawn away by his own lust

( υπο της ιδιας επιθυμιας εξελκομενος). Επιθυμια is old word for craving (from επιθυμεω, to have a desire for) either good (Phi 1:23) or evil (Rom 7:7) as here. Like a fish drawn out from his retreat.Enticed

( δελεαζομενος). Present passive participle of δελεαζω, old verb from δελεαρ (bait), to catch fish by bait or to hunt with snares and Philo has υφ' ηδονης δελεαζετα (is enticed by pleasure). In N.T. only here and 2Pe 2:14; 2Pe 2:18. Allured by definite bait.

15 Then

( ειτα). The next step.The lust

( η επιθυμια). Note article, the lust (verse Jas 1:14) which one has.When it hath conceived

( συλλαβουσα). Second aorist active participle of συλλαμβανω, old word to grasp together, in hostile sense (Act 26:21), in friendly sense of help (Phi 4:3), in technical sense of a woman taking a man's seed in conception (Luk 1:24), here also of lust (as a woman), "having conceived." The will yields to lust and conception takes place.Beareth sin

( τικτε αμαρτιαν). Present active indicative of τικτω to bring forth as a mother or fruit from seed, old verb, often in N.T., here only in James. Sin is the union of the will with lust. See Psa 7:14 for this same metaphor.The sin

( η αμαρτια). The article refers to αμαρτια just mentioned.When it is full-grown

( αποτελεσθεισα). First aorist passive participle of αποτελεω, old compound verb with perfective use of απο, in N.T. only here and Luk 13:32. It does not mean "full-grown" like τελειοω, but rather completeness of parts or functions as opposed to rudimentary state (Hort) like the winged insect in contrast with the chrysalis or grub (Plato). The sin at birth is fully equipped for its career (Rom 6:6; Col 3:5).Bringeth forth death

( αποκυε θανατον). Late compound ( κυεω to be pregnant, perfective use of απο) to give birth to, of animals and women, for normal birth (papyrus example) and abnormal birth (Hort). A medical word (Ropes) rather than a literary one like τικτω. The child of lust is sin, of sin is death, powerful figure of abortion. The child is dead at birth. For death as the fruit of sin see Rom 6:21-23; Rom 8:6. "The birth of death follows of necessity when one sin is fully formed" (Hort).

16 Be not deceived

( μη πλανασθε). Prohibition with μη and the present passive imperative of πλαναω, common verb to lead astray. This is the way of sin to deceive and to kill (Rom 7:7-14). The devil is a pastmaster at blinding men's eyes about sin (2Co 4:4; Rom 1:27; Eph 4:14; etc.).

17 Gift

( δοσις)--boon

( δωρημα). Both old substantives from the same original verb ( διδωμ), to give. Δοσις is the act of giving (ending -σις), but sometimes by metonymy for the thing given like κτισις for κτισμα (Col 1:15). But δωρημα (from δωρεω, from δωρον a gift) only means a gift, a benefaction (Rom 5:16). The contrast here argues for "giving" as the idea in δοσις. Curiously enough there is a perfect hexameter line here: πασα δο / σις αγα / θη κα / παν δω / ρημα τε / λειον. Such accidental rhythm occurs occasionally in many writers. Ropes (like Ewald and Mayor) argues for a quotation from an unknown source because of the poetical word δωρημα, but that is not conclusive.From above

( ανωθεν). That is, from heaven. Cf. Joh 3:31; Joh 19:11.Coming down

( καταβαινον). Present active neuter singular participle of καταβαινω agreeing with δωρημα, expanding and explaining ανωθεν (from above).From the Father of lights

( απο του πατρος των φωτων). "Of the lights" (the heavenly bodies). For this use of πατηρ see Job 38:28 (Father of rain); 2Co 1:3; Eph 1:17. God is the Author of light and lights.With whom

( παρ' ω). For παρα (beside) with locative sense for standpoint of God see παρα τω θεω (Mar 10:27; Rom 2:11; Rom 9:14; Eph 6:9.Can be no

( ουκ εν). This old idiom (also in Gal 3:28; Col 3:11) may be merely the original form of εν with recessive accent (Winer, Mayor) or a shortened form of ενεστ. The use of εν εν in 1Co 6:5 argues for this view, as does the use of εινε ( εινα) in Modern Greek (Robertson, Grammar, p. 313).Variation

( παραλλαγη). Old word from παραλλασσω, to make things alternate, here only in N.T. In Aristeas in sense of alternate stones in pavements. Dio Cassius has παραλλαξις without reference to the modern astronomical parallax, though James here is comparing God (Father of the lights) to the sun (Mal 4:2), which does have periodic variations.Shadow that is cast by turning

( τροπης αποσκιασμα). Τροπη is an old word for "turning" (from τρεπω to turn), here only in N.T. Αποσκιασμα is a late and rare word ( αποσκιασμος in Plutarch) from αποσκιαζω ( απο, σκια) a shade cast by one object on another. It is not clear what the precise metaphor is, whether the shadow thrown on the dial ( αποσκιαζω in Plato) or the borrowed light of the moon lost to us as it goes behind the earth. In fact, the text is by no means certain, for Aleph B papyrus of fourth century actually read η τροπης αποσκιασματος (the variation of the turning of the shadow). Ropes argues strongly for this reading, and rather convincingly. At any rate there is no such periodic variation in God like that we see in the heavenly bodies.

18 Of his own will

( βουληθεις). First aorist passive participle of βουλομα. Repeating the metaphor of birth in verse Jas 1:15, but in good sense. God as Father acted deliberately of set purpose.He brought us forth

( απεκυησεν). First aorist active indicative of αποκυεω (verse Jas 1:15), only here of the father (4 Macc. 15:17), not of the mother. Regeneration, not birth of all men, though God is the Father in the sense of creation of all men (Act 17:28).By the word of truth

( λογω αληθειας). Instrumental case λογω. The reference is thus to the gospel message of salvation even without the article (2Co 6:7) as here, and certainly with the article (Col 1:5; Eph 1:13; 2Ti 2:15). The message marked by truth (genitive case αληθειας).That we should be

( εις το εινα ημας). Purpose clause εις το and the infinitive εινα with the accusative of general reference ημας (as to us).A kind of first-fruits

( απαρχην τινα). "Some first-fruits" (old word from απαρχομα), of Christians of that age. See Rom 16:5.

19 Ye know this

( ιστε). Or "know this." Probably the perfect active indicative (literary form as in Eph 5:5; Heb 12:17, unless both are imperative, while in Jas 4:4 we have οιδατε, the usual vernacular Koine perfect indicative). The imperative uses only ιστε and only the context can decide which it is. Εστο (let be) is imperative.Swift to hear

( ταχυς εις το ακουσα). For this use of εις το with the infinitive after an adjective see 1Th 4:9. For εις το after adjectives see Rom 16:19. The picture points to listening to the word of truth (verse Jas 1:18) and is aimed against violent and disputatious speech (chapter Jas 3:1-12). The Greek moralists often urge a quick and attentive ear.Slow to speak

( βραδυς εις το λαλησα). Same construction and same ingressive aorist active infinitive, slow to begin speaking, not slow while speaking.Slow to anger

( βραδυς εις οργην). He drops the infinitive here, but he probably means that slowness to speak up when angry will tend to curb the anger.

20 The wrath of man

( οργη ανδρος). Here ανηρ (as opposed to γυνη woman), not ανθρωπος of verse Jas 1:19 (inclusive of both man and woman). If taken in this sense, it means that a man's anger (settled indignation in contrast with θυμος, boiling rage or fury) does not necessarily work God's righteousness. There is such a thing as righteous indignation, but one is not necessarily promoting the cause of God by his own personal anger. See Act 10:35 for "working righteousness," and Jas 2:9 for "working sin" ( εργαζομα both times).

21 Wherefore

( διο). Because of this principle. See Eph 4:25.Putting away

( αποθεμενο). Second aorist middle participle of αποτιθημ, to put off, metaphor of removing clothing as in Rom 13:12; Col 3:8; Eph 4:22; Eph 4:25; 1Pe 2:1.Filthiness

( ρυπαριαν). Late word (Plutarch) from ρυπαρος, dirty (Jas 2:2), here only in N.T. Surely a dirty garment.Overflowing of wickedness

( περισσειαν κακιας). Περισσεια is a late word (from περισσος, abundant, exceeding), only four times in N.T., in 2Co 8:2 with χαρας (of joy), in Rom 5:17 with χαριτος (of grace). Κακια (from κακος, evil) can be either general like ρυπαρια (filthiness, naughtiness), or special like "malice." But any of either sense is a "superfluity."With meekness

( εν πραυτητ). In docility. "The contrast is with οργη rather than κακιας" (Ropes).The implanted word

( τον εμφυτον λογον). This old verbal adjective (from εμφυω to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not εμφυτευτον (engrafted). It is "the rooted word" (verse Jas 1:18), sown in the heart as the soil or garden of God (Mat 13:3-23; Mat 15:13; 1Co 3:6).Able to save

( δυναμενον σωσα). Cf. 1Pe 1:9; Jas 2:14; Jas 4:12; Jas 5:20; Rom 1:16. Ultimate salvation (effective aorist active infinitive σωσα from σωζω).

22 But be ye

( γινεσθε δε). Rather, "But keep on becoming" (present middle imperative of γινομα).Doers of the word

( ποιητα λογου). Old word for agent ( -της) from ποιεω to do as in Jas 4:11; Rom 2:13, but in Act 17:28 our "poet" (long regarded as a "doer" or "maker").Hearers

( ακροατα). Old word for agent again from ακροαμα (to be a hearer), in N.T. only here and Rom 2:13.Deluding yourselves

( παραλογιζομενο εαυτους). Present middle (direct) participle of παραλογιζομα, to reckon aside ( παρα) and so wrong, to cheat, to deceive. Redundant reflexive εαυτους with the middle. In N.T. only here and Col 2:4. Such a man does not delude anyone but himself.

23 And not a doer

( κα ου ποιητης). Condition of first class, assumed as true, and ου (rather than μη) contrasts ποιητης with ακροατης.Unto a man beholding

( ανδρ κατανοουντ). Associative instrumental case after εοικεν as in Jas 1:6. Note ανδρ as in Jas 1:8 in contrast with γυναικ (woman), not ανθρωπω (general term for man). Present active participle of κατανοεω to put the mind down on ( κατα, νους), to consider attentively, to take note of, as in verse Jas 1:24 ( κατενοησεν).His natural face

( το προσωπον της γενεσεως αυτου). "The face of his birth" (origin, lineage, nativity). For this use of γενεσις see Jas 3:6; Mat 1:1; Mat 1:18; Luk 1:13.In a mirror

( εν εσοπτρω). Old word (from εισ, οπτω) in N.T. only here and 1Co 13:12. The mirrors of the ancients were not of glass, but of polished metal (of silver or usually of copper and tin). See κατοπτριζομα in 2Co 3:18.

24 He beholdeth himself

( κατενοησεν εαυτον). Usually explained as gnomic aorist like those in Jas 1:11, but the ordinary force of the tenses is best here. "He glanced at himself ( κατενοησεν aorist) and off he has gone ( απεληλυθεν perfect active) and straightway forgot ( επελαθετο, second aorist middle indicative of επιλανθανομα) what sort of a man he was" ( οποιος ην, back in the picture, imperfect tense). The tenses thus present a vivid and lifelike picture of the careless listener to preaching (Christ's wayside hearer).

25 He that looketh into

( ο παρακυψας). First aorist active articular participle of παρακυπτω, old verb, to stoop and look into (Joh 20:5; Joh 20:11), to gaze carefully by the side of, to peer into or to peep into (1Pe 1:12). Here the notion of beside ( παρα) or of stooping ( κυπτω) is not strong. Sometimes, as Hort shows, the word means only a cursory glance, but the contrast with verse Jas 1:24 seems to preclude that here.The perfect law

( νομον τελειον). For τελειον see Jas 1:17. See Rom 7:12 for Paul's idea of the law of God. James here refers to the word of truth (Jas 1:18), the gospel of grace (Gal 6:2; Rom 12:2).The law of liberty

( τον της ελευθεριας). "That of liberty," explaining why it is "perfect" (Jas 2:12 also), rests on the work of Christ, whose truth sets us free (Joh 8:32; 2Co 3:16; Rom 8:2).And so continueth

( κα παραμεινας). First aorist active articular participle again of παραμενω, parallel with παρακυψας. Παραμενω is to stay beside, and see Phi 1:25 for contrast with the simplex μενω.Being

( γενομενος). Rather, "having become" (second aorist middle participle of γινομα to become).Not a hearer that forgetteth

( ουκ ακροατης επιλησμονης). "Not a hearer of forgetfulness" (descriptive genitive, marked by forgetfulness). Επιλησμονη is a late and rare word (from επιλησμων, forgetful, from επιλανθομα, to forget, as in verse Jas 1:24), here only in N.T.But a doer that worketh

( αλλα ποιητης εργου). "But a doer of work," a doer marked by work (descriptive genitive εργου), not by mere listening or mere talk.In his doing

( εν τη ποιησε αυτου). Another beatitude with μακαριος as in Jas 1:12, like the Beatitudes in Mat 5:3-12. Ποιησις is an old word (from ποιεω for the act of doing), only here in N.T.

26 Thinketh himself to be religious

( δοκε θρησκος εινα). Condition of first class ( ει-δοκε). Θρησκος (of uncertain etymology, perhaps from θρεομα, to mutter forms of prayer) is predicate nominative after εινα, agreeing with the subject of δοκε (either "he seems" or "he thinks"). This source of self-deception is in saying and doing. The word θρησκος is found nowhere else except in lexicons. Hatch (Essays in Biblical Greek, pp. 55-57) shows that it refers to the external observances of public worship, such as church attendance, almsgiving, prayer, fasting (Mat 6:1-18). It is the Pharisaic element in Christian worship.While he bridleth not his tongue

( μη χαλιναγωγων γλωσσαν εαυτου). "Not bridling his own tongue." A reference to verse Jas 1:19 and the metaphor is repeated in Jas 3:12. This is the earliest known example of the compound χαλιναγωγεω ( χαλινος, bridle αγο, to lead). It occurs also in Lucian. The picture is that of a man putting the bridle in his own mouth, not in that of another. See the similar metaphor of muzzling ( φιμοω) one's mouth (Mat 22:12 εφιμωθη).Deceiveth

( απατων). Present active participle from απατη (deceit). He plays a trick on himself.Religion

( θρησκεια). Later form of θρησκιη (Herodotus) from θρησκος above. It means religious worship in its external observances, religious exercise or discipline, but not to the exclusion of reverence. In the N.T. we have it also in Act 26:5 of Judaism and in Col 2:18 of worshipping angels. It is vain ( ματαιος, feminine form same as masculine) or empty. Comes to nothing.

27 Pure religion and undefiled

( θρησκεια καθαρα κα αμιαντος). Numerous examples in papyri and inscriptions of θρησκεια for ritual and reverential worship in the Roman Empire (Moulton and Milligan's Vocabulary; Deissmann, St. Paul, p. 251). As Hort shows, this is not a definition of religion or religious worship, but only a pertinent illustration of the right spirit of religion which leads to such acts.Before our God and Father

( παρα τω θεω κα πατρ). By the side of ( παρα) and so from God's standpoint (Mar 10:27). Αμιαντος (compound verbal adjective, alpha privative, μιαινω to defile), puts in negative form (cf. Jas 1:4; Jas 1:6) the idea in καθαρα (pure, clean). This ( αυτη). Feminine demonstrative pronoun in the predicate agreeing with θρησκεια.To visit

( επισκεπτεσθα). Epexegetic (explaining αυτη) present middle infinitive of επισκεπτομα, common verb to go to see, to inspect, present tense for habit of going to see. See Mat 25:36; Mat 25:43 for visiting the sick.The fatherless and widows

( ορφανους κα χηρας). "The natural objects of charity in the community" (Ropes). Ορφανος is old word for bereft of father or mother or both. In N.T. only here and Joh 14:18. Note order (orphans before widows).Unspotted

( ασπιλον). Old adjective (alpha privative and σπιλος, spot), spotless. This the more important of the two illustrations and the hardest to execute.To keep

( τηρειν). Present active infinitive, "to keep on keeping oneself un-specked from the world" (a world, κοσμος, full of dirt and slime that bespatters the best of men).

2

1 My brethren

( αδελφο μου). Transition to a new topic as in Jas 1:19; Jas 2:5; Jas 2:14; Jas 3:1; Jas 5:7.Hold not

( μη εχετε). Present active imperative of εχω with negative μη, exhortation to stop holding or not to have the habit of holding in the fashion condemned.The faith of our Lord Jesus Christ

( την πιστιν του κυριου ημων Ιησου Χριστου). Clearly objective genitive, not subjective (faith of), but "faith in our Lord Jesus Christ," like εχετε πιστιν θεου (Mar 11:22), "have faith in God." See the same objective genitive with πιστις in Act 3:6; Gal 2:16; Rom 3:22; Rev 14:12. Note also the same combination as in Jas 1:1 "our Lord Jesus Christ" (there on a par with God).The Lord of Glory

( της δοξης). Simply "the Glory." No word for "Lord" ( κυριου) in the Greek text. Της δοξης clearly in apposition with του κυριου Ιησου Χριστου. James thus terms "our Lord Jesus Christ" the Shekinah Glory of God. See Heb 9:5 for "the cherubim of Glory." Other New Testament passages where Jesus is pictured as the Glory are Rom 9:4; 2Co 4:6; Eph 1:17; Heb 1:3. Cf. 2Co 8:9; Phi 2:5-11.With respect of persons

( εν προσωπολημψιαις). A Christian word, like προσωπολημπτης (Act 10:34) and προσωπολημπτειτε (Jas 2:9), not in LXX or any previous Greek, but made from προσωπον λαμβανειν (Luk 20:21; Gal 2:6), which is α Hebrew idiom for panim nasa, "to lift up the face on a person," to be favorable and so partial to him. See προσωπολημψια in this sense of partiality (respect of persons) in Rom 2:11; Col 3:25; Eph 6:9 (nowhere else in N.T.). Do not show partiality.

2 For

( γαρ). An illustration of the prohibition.If there come in

( εαν εισελθη). Condition of third class (supposable case) with εαν and second (ingressive) aorist active subjunctive of εισερχομα.Into your synagogue

( εις συναγωγην υμων). The common word for the gathering of Jews for worship (Luk 12:11) and particularly for the building where they met (Luk 4:15; Luk 4:20; Luk 4:28, etc.). Here the first is the probable meaning as it clearly is in Heb 10:25 ( την επισυναγωγην εαυτων), where the longer compound occurs. It may seem a bit odd for a Christian church ( εκκλησια) to be termed συναγωγη, but James is writing to Jewish Christians and this is another incidental argument for the early date. Epiphanius (Haer. XXX. 18) states that the Ebionites call their church συναγωγη, not εκκλησια. In the fourth century an inscription has συναγωγη for the meeting-house of certain Christians.A man with a gold ring

( ανηρ χρυσοδακτυλιος). "A gold-fingered man," "wearing a gold ring." The word occurs nowhere else, but Lucian has χρυσοχειρ (gold-handed) and Epictetus has χρυσους δακτυλιους (golden seal-rings). "Hannibal, after the battle of Cannae, sent as a great trophy to Carthage, three bushels of gold-rings from the fingers of Roman knights slain in battle" (Vincent).In fine clothing

( εν εσθητ λαμπρα). "In bright (brilliant) clothing" as in Luk 23:11; Act 10:30; Rev 18:41. In contrast with "vile clothing" ( εν ρυπαρα εσθητ), "new glossy clothes and old shabby clothes" (Hort). Ρυπαρος (late word from ρυπος, filth, 1Pe 3:21) means filthy, dirty. In N.T. only here and Rev 22:11 (filthy).Poor man

( πτωχος). Beggarly mendicant (Mat 19:21), the opposite of πλουσιος (rich).

3 And ye have regard to

( επιβλεψητε δε επ). First aorist active subjunctive (still with εαν of verse Jas 2:2) of επιβλεπω, followed by repeated preposition επ, to gaze upon, old compound, in N.T. only here and Luk 1:48; Luk 9:38.Weareth

( φορουντα). "Wearing," present active participle of the old frequentative verb φορεω (from φερω), to bear constantly, to wear (Mat 11:8). Note repeated article την (the) with εσθητα pointing to verse Jas 2:2.And say

( κα ειπητε). Continuing the third-class condition with εαν and second aorist active subjunctive of ειπον.Sit thou here in a good place

( συ καθου ωδε καλως). Emphatic position of συ, "Do thou sit here in a good place." Present middle imperative of καθημα to sit for the literary καθησο. See Mat 23:6 for the first seats in the synagogue (places of honour).And ye say to the poor man

( κα τω πτωχω ειπητε). Third class condition with εαν continued as before ( ειπητε). Note article τω pointing to verse Jas 2:2.Stand thou there

( συ στηθ εκε). Second aorist (intransitive) active imperative of ιστημ, to place. Ingressive aorist, Take a stand. Συ emphatic again. The MSS. vary in the position of εκε (there).Or sit under my footstool

( η καθου υπο το υποποδιον μου). For this use of υπο "down against" or "down beside" see Exo 19:17 υπο το ορος ("at the foot of the mountain") and υπο σε ("at thy feet") (Deu 33:3). Conquerors often placed their feet on the necks of the victims (Luk 20:43).

4 Are ye not divided in your own mind?

( ου διεκριθητε εν εαυτοισ;). First aorist (gnomic) passive indicative of διακρινω, to separate, conclusion of the third-class condition (future) in a rhetorical question in the gnomic aorist (as if past) with ou expecting an affirmative answer. For this idiom (gnomic aorist) in a conclusion of the third-class condition see 1Co 7:28. "Were ye not divided in (among) yourselves?" Cf. Jas 1:6; Mat 21:21.Judges with evil thoughts

( κριτα διαλογισμων πονηρων). Descriptive genitive as in Jas 1:25. Διαλογισμος is an old word for reasoning (Rom 1:21). Reasoning is not necessarily evil, but see Mat 15:19 ( πονηρο) and Mar 7:21 ( κακο) for evil reasonings, and 1Ti 2:8 without an adjective. See Jas 1:8; Jas 4:8 for διψυχος. They are guilty of partiality (a divided mind) as between the two strangers.

5 Did not God choose?

( ουχ ο θεος εξελεξατο;). Affirmative answer expected. First aorist middle (indirect, God chose for himself) indicative of εκλεγω, the very form used by Paul three times of God's choice in 1Co 1:27.As to the world

( τω κοσμω). The ethical dative of interest, as the world looks at it as in Act 7:20; 1Co 1:18; 2Co 10:4; Jas 4:4. By the use of the article (the poor) James does not affirm that God chose all the poor, but only that he did choose poor people (Mat 10:23-26; 1Co 1:26-28).Rich in faith

( πλουσιους εν πιστε). Rich because of their faith. As he has shown in Jas 1:9.Which he promised

( ης επεγγειλατο). Genitive of the accusative relative ην attracted to the case of the antecedent βασιλειας (the Messianic kingdom), the same verb and idea already in Jas 1:12 ( επηγγειλατο). Cf. the beatitude of Jesus in Mat 5:3 for the poor in spirit.

6 But ye have dishonoured the poor man

( υμεις δε ητιμασατε τον πτωχον). First aorist active indicative of ατιμαζω, old verb from ατιμος, dishonoured (Mat 13:57). In the act of partiality pictured in Jas 2:3.Oppress you

( καταδυναστευουσιν υμων). Not very common compound ( καταδυναστευω, present active indicative, from κατα and δυναστης, potentate, Luk 1:52), used of the devil in Act 10:38 (only other N.T. example). Examples in papyri of harsh treatment by men in authority. Already poor Christians are feeling pressure from rich Jews as overlords.Drag you

( ελκουσιν υμας). Old and vigorous word for violent treatment, as of Paul in Act 16:19; Act 21:30. Cf. such violence in Luk 12:58; Act 8:3.Before the judgment-seats

( εις κριτηρια). "To courts of justice" as in 1Co 6:2; 1Co 6:4 (only other N.T. examples). Common in the papyri in this sense. From κρινω to judge, κριτης (judge), place where judgment is given.

7 Blaspheme

( βλασφημουσιν). Present active indicative of common verb βλασφημεω (from βλασφημος, speaking evil, βλαξ or βλαπτω and φημη), as in Luk 22:65.The honourable name

( το καλον ονομα). "The beautiful name."By the which ye were called

( το επικληθεν εφ' υμας). "The one called upon you" (first aorist passive articular participle of επικαλεω, to put a name upon, to give a surname to, as Act 10:18). What name is that? Almost certainly the name of Christ as we see it in Act 11:26; Act 26:28; 1Pe 4:14; 1Pe 4:16. It was blasphemy to speak against Christ as some Jews and Gentiles were doing (Act 13:45; Act 18:6; Act 26:11; 1Co 12:3; 1Ti 1:13). Cf. Act 15:17.

8 Howbeit

( μεντο). Probably not adversative here, but simply confirmatory, "if now," "if indeed," "if really." Common in Xenophon in this sense. See the contrast ( δε) in verse Jas 2:9.If ye fulfil

( ε τελειτε). Condition of first class, assumed as true with ε and present active indicative of τελεω, old verb, to bring to completion, occurring in Rom 2:27 also with νομος (law). Jesus used πληροω in Mat 4:17. James has τηρεω in Jas 2:10.The royal law

( νομον βασιλικον). Old adjective for royal, regal (from βασιλευς king), as of an officer (Joh 4:46). But why applied to νομος? The Romans had a phrase, lex regia, which came from the king when they had kings. The absence of the article is common with νομος (Jas 4:11). It can mean a law fit to guide a king, or such as a king would choose, or even the king of laws. Jesus had said that on the law of love hang all the law and the prophets (Mat 22:40), and he had given the Golden Rule as the substance of the Law and the prophets (Mat 7:12). This is probably the royal law which is violated by partiality (Jas 2:3). It is in accord with the Scripture quoted here (Lev 19:18) and ratified by Jesus (Luk 10:28).

9 But if ye have respect of persons

( ε δε προσωπολημπτειτε). Condition of first class by contrast with that in verse Jas 2:8. For this verb (present active indicative), formed from προσωπον λαμβανω, here alone in the N.T., see in Jas 2:1. A direct reference to the partiality there pictured.Ye commit sin

( αμαρτιαν εργαζεσθε). "Ye work a sin." A serious charge, apparently, for what was regarded as a trifling fault. See Mat 7:23, ο εργαζομενο την ανομιαν (ye that work iniquity), an apparent reminiscence of the words of Jesus there (from Psa 6:8).Being convicted

( ελεγχομενο). Present passive participle of ελεγχω, to convict by proof of guilt (Joh 3:20; Joh 8:9; Joh 8:46; 1Co 14:24).As transgressors

( ως παραβατα). For this word from παραβαινω, to step across, to transgress, see Gal 2:18; Rom 2:25; Rom 2:27. See this very sin of partiality condemned in Lev 19:15; Deu 1:17; Deu 16:19. To the law and to the testimony.

10 Whosoever shall keep

( οστις τηρηση). Indefinite relative clause with οστις and aorist active subjunctive of τηρεω, old verb, to guard (from τηρος guarding), as in Mat 27:36, without αν (though often used, but only one example of modal εαν=αν in James, viz., Jas 4:4). This modal αν ( εαν) merely interprets the sentence as either more indefinite or more definite (Robertson, Grammar, p. 957f.).And yet stumble in one point

( πταιση δε εν εν). First aorist active subjunctive also of πταιω, old verb, to trip, as in Jas 3:2; Rom 11:11. "It is incipient falling" (Hort).He is become

( γεγονεν). Second perfect indicative of γινομα, "he has become" by that one stumble.Guilty of all

( παντων ενοχος). Genitive of the crime with ενοχος, old adjective from ενεχω (to hold on or in), held in, as in Mar 3:29. This is law. To be a lawbreaker one does not have to violate all the laws, but he must keep all the law ( ολον τον νομον) to be a law-abiding citizen, even laws that one does not like. See Mat 5:18 for this same principle. There is Talmudic parallel: "If a man do all, but omit one, he is guilty for all and each." This is a pertinent principle also for those who try to save themselves. But James is urging obedience to all God's laws.

11 He that said

( ο ειπων)--said also

( ειπεν κα). The unity of the law lies in the Lawgiver who spoke both prohibitions ( μη and the aorist active subjunctive in each one, μοιχευσηισ, φονευσηις). The order here is that of B in Jas 2:20 (Luk 18:20; Rom 13:9), but not in Mat 5:21; Mat 5:27 (with ου and future indicative).Now if thou dost not commit adultery, but killest

( ε δε ου μοιχευεισ, φονευεις δε). Condition of first class with ου (not μη) because of the contrast with δε, whereas ε μη would mean "unless," a different idea. So ου in Jas 1:23.A transgressor of the law

( παραβατης νομου) as in verse Jas 2:9. Murder springs out of anger (Mat 5:21-26). People free from fleshly sins have often "made their condemnation of fleshly sins an excuse for indulgence towards spiritual sins" (Hort).

12 So speak ye, and so do

( ουτως λαλειτε κα ουτως ποιειτε). Present active imperatives as a habit. For the combination see Jas 1:19-21 contrasted with Jas 1:22-25, and Jas 1:26 with Jas 1:27.By a law of liberty

( δια νομου ελευθεριας). The law pictured in Jas 1:25, but law, after all, not individual caprice of "personal liberty." See Rom 2:12 for this same use of δια with κρινω in the sense of accompaniment as in Rom 2:27; Rom 4:11; Rom 14:20. "Under the law of liberty."

13 Without mercy

( ανελεος). Found here only save a doubtful papyrus example ( ανελεως) for the vernacular ανιλεως and the Attic ανηλεης. For this principle of requital see Mat 5:7; Mat 6:14; Mat 7:1; Mat 18:33.Glorieth against

( κατακαυχατα). Present middle indicative of the old compound verb κατακαυχαομα, to exult over (down), in N.T. only here, Jas 3:14; Rom 11:18. Only mercy can triumph over justice with God and men. "Mercy is clothed with the divine glory and stands by the throne of God" (Chrysostom). See Rom 8:31-39; Mat 9:13; Mat 12:7.

14 What doth it profit?

( τ οφελοσ;). Rhetorical question, almost of impatience. Old word from οφελλω, to increase, in N.T. only here, verse Jas 2:16; 1Co 15:32. " Τ οφελος was a common expression in the vivacious style of a moral diatribe" (Ropes).If a man say

( εαν λεγη τις). Condition of third class with εαν and the present active subjunctive of λεγω, "if one keep on saying."He hath faith

( πιστιν εχειν). Infinitive in indirect assertion after λεγη.But have not works

( εργα δε μη εχη). Third-class condition continued, "but keeps on not having ( μη and present active subjunctive εχη) works." It is the spurious claim to faith that James here condemns.Can that faith save him?

( μη δυνατα η πιστις σωσα αυτον;). Negative answer expected ( μη). Effective aorist active infinitive σωσα (from σωζω). The article η here is almost demonstrative in force as it is in origin, referring to the claim of faith without works just made.

15 If a brother or sister be naked

( εαν αδελφος η αδελφη γυμνο υπαρχωσιν). Condition again of third class (supposable case) with εαν and present active subjunctive of υπαρχω, to exist, in the plural though η (or) is used and not κα (and). Hence γυμνο is masculine plural in the predicate nominative. It does not here mean absolutely naked, but without sufficient clothing as in Mat 25:36; Joh 21:7; Act 19:16.In lack of daily food

( λειπομενο της εφημερου τροφης). Present passive participle of λειπω and ablative case τροφης like λειπετα σοφιας (Jas 1:5). The old adjective εφημερος ( ο επ ημεραν ων, that which is for a day) occurs here only in the N.T., though εφημερια (daily routine) is found in Luk 1:5; Luk 1:8. This phrase occurs in Diodorus, but not in LXX.

16 And one of you say unto them

( ειπη δε τις αυτοις εξ υμων). Third-class condition again continued from verse Jas 2:15 with second aorist active subjunctive ειπη.Go in peace

( υπαγετε εν ειρηνη). Present active imperative of υπαγω. Common Jewish farewell (Jdg 18:6; 1Sa 1:17; 1Sa 20:42; 2Sa 15:9). Used by Jesus (Mar 5:34; Luk 7:50).Be ye warmed and filled

( θερμαινεσθε κα χορταζεσθε). Present imperative either middle (direct) or passive. We have θερμαινομα as a direct middle in Joh 18:18 (were warming themselves) and that makes good sense here: "Warm yourselves." Χορταζω was originally used for pasturing cattle, but came to be used of men also as here. "Feed yourselves" (if middle, as is likely). Instead of warm clothes and satisfying food they get only empty words to look out for themselves.And yet ye give not

( μη δωτε δε). Third-class condition with δε (and yet) and μη and the second aorist active subjunctive of διδωμ, to give, cold deeds with warm words.The things needful to the body

( τα επιτηδεια του σωματος). "The necessities of the body" (the necessaries of life). Old adjective from adverb επιτηδες (enough), only here in N.T.What doth it profit?

( τ οφελοσ;). As in verse Jas 2:14 and here the conclusion (apodosis) of the long condition begun in verse Jas 2:15.

17 If it have not works

( εαν μη εχη εργα). Another condition of the third class with εαν and μη and the present active subjunctive of εχω, "if it keep on not having works."In itself

( καθ' εαυτην). In and of itself (according to itself), inwardly and outwardly dead ( νεκρα). Same idiom in Act 28:16; Rom 14:22. It is a dead faith.

18 Yea, a man will say

( αλλ' ερε τις). Future active of ειπον. But αλλ' here is almost certainly adversative (But some one will say), not confirmatory. James introduces an imaginary objector who speaks one sentence: "Thou hast faith and I have works" ( Συ πιστιν εχεις καγω εργα εχω). Then James answers this objector. The objector can be regarded as asking a short question: "Hast thou faith?" In that case James replies: "I have works also."Show me thy faith apart from thy works

( δειξον μο την πιστιν σου χωρις των εργων). This is the reply of James to the objector. First aorist active imperative of δεικνυμ, tense of urgency. The point lies in χωρις, which means not "without," but "apart from," as in Heb 11:6 (with the ablative case), "the works that properly belong to it and should characterise it" (Hort). James challenges the objector to do this.And I by my works will shew thee my faith

( καγω σο δειξω εκ των εργων μου την πιστιν). It is not faith or works, but proof of real faith (live faith vs. dead faith). The mere profession of faith with no works or profession of faith shown to be alive by works. This is the alternative clearly stated. Note πιστιν (faith) in both cases. James is not here discussing "works" (ceremonial works) as a means of salvation as Paul in Jas 2:3; Jas 2:4, but works as proof of faith.

19 Thou believest that God is one

( συ πιστευεις οτ εις θεος εστιν). James goes on with his reply and takes up mere creed apart from works, belief that God exists (there is one God), a fundamental doctrine, but that is not belief or trust in God. It may be mere creed.Thou doest well

( καλως ποιεις). That is good as far as it goes, which is not far.The demons also believe

( κα τα δαιμονια πιστευουσιν). They go that far (the same verb πιστευω). They never doubt the fact of God's existence.And shudder

( κα φρισσουσιν). Present active indicative of φρισσω, old onomatopoetic verb to bristle up, to shudder, only here in N.T. Like Latin horreo (horror, standing of the hair on end with terror). The demons do more than believe a fact. They shudder at it.

20 But wilt thou know?

( θελεις δε γνωναι?). "But dost thou wish to know?" Ingressive aorist active infinitive of γινοσκω (come to know). James here introduces a new argument like Rom 13:3.O vain man

( ω ανθρωπε κενε). Goes on with the singular objector and demolishes him. For "empty" (deficient) Paul uses αφρων (fool) in 1Co 15:36 and just ανθρωπε in Rom 2:1; Rom 9:20.Barren

( αργε). See 2Pe 1:8 (not idle nor unfruitful) and Mat 12:36, but Hort urges "inactive" as the idea here, like money with no interest and land with no crops.

21 Justified by works

( εξ εργων εδικαιωθη). First aorist passive indicative of δικαιοω (see Galatians and Romans for this verb, to declare righteous, to set right) in a question with ουκ expecting an affirmative answer. This is the phrase that is often held to be flatly opposed to Paul's statement in Rom 4:1-5, where Paul pointedly says that it was the faith of Abraham (Rom 4:9) that was reckoned to Abraham for righteousness, not his works. But Paul is talking about the faith of Abraham before his circumcision (Jas 4:10) as the basis of his being set right with God, which faith is symbolized in the circumcision. James makes plain his meaning also.In that he offered up Isaac his son upon the altar

( ανενεγκας Ισαακ τον υιον αυτου επ το θυσιαστηριον). They use the same words, but they are talking of different acts. James points to the offering ( ανενεγκας second aorist--with first aorist ending--active participle of αναφερω) of Isaac on the altar (Gen 22:16) as proof of the faith that Abraham already had. Paul discusses Abraham's faith as the basis of his justification, that and not his circumcision. There is no contradiction at all between James and Paul. Neither is answering the other. Paul may or may not have seen the Epistle of James, who stood by him loyally in the Conference in Jerusalem (Jas 2:15; Jas 2:2).

22 Thou seest

( βλεπεις). Obvious enough with any eyes to see. This may be a question, seest thou?Wrought with

( συνηργε). Imperfect active of συνεργεω, old verb for which see Rom 8:28. Followed by associative-instrumental case εργοις. Faith cooperated with the deed of offering up Isaac.Was made perfect

( ετελειωθη). First aorist passive indicative of τελειοω, to carry to the end, to complete like love in 1Jn 4:18. See Jas 1:4 for τελειον εργον.

23 Was fulfilled

( επληρωθη). First aorist passive indicative of πληροω, the usual verb for fulfilling Scripture. So James quotes Gen 15:6 as proving his point in verse Jas 2:21 that Abraham had works with his faith, the very same passage that Paul quotes in Rom 4:3 to show that Abraham's faith preceded his circumcision and was the basis of his justification. And both James and Paul are right, each to illustrate a different point.And he was called the friend of God

( κα φιλος θεου εκληθη). First aorist passive indicative of καληο. Not a part of the Scripture quoted. Philo calls Abraham the friend of God and see Jubilees 19:9; 30:20. The Arabs today speak of Abraham as God's friend. It was evidently a common description before James used it, as in Isa 41:8; 2Ch 20:7.

24 Ye see

( ορατε). Present indicative active of οραω. Now he uses the plural again as in Jas 2:14.Is justified

( δικαιουτα). Present passive indicative of δικαιοω, here not "is made righteous," but "is shown to be righteous." James is discussing the proof of faith, not the initial act of being set right with God (Paul's idea in Rom 4:1-10).And not only by faith

( κα ουκ εκ πιστεως μονον). This phrase clears up the meaning of James. Faith (live faith) is what we must all have (Jas 2:18), only it must shew itself also in deeds as Abraham's did.

25 Rahab the harlot

( Ρααβ η πορνη). Her vicious life she left behind, but the name clung to her always. For our purposes the argument of James may seem stronger without the example of Rahab (Jos 2:1-21; Jos 6:17; Jos 6:22-25; Mat 1:5; Heb 11:31). It is even said in Jewish Midrash that Rahab married Joshua and became an ancestor of Jeremiah and Ezekiel.In that she received

( υποδεξαμενη). First aorist middle participle of υποδεχομα, to welcome.The messengers

( τους αγγελους). Original meaning of αγγελος (Mat 11:10). In Heb 11:31 we have κατασκοπους (spies, scouts).Sent out

( εκβαλουσα). Second aorist active participle of εκβαλλω, to hurl out.Another way

( ετερα οδω). "By another way" (instrumental case), by a window instead of a door (Jos 2:15).

26 Apart from the spirit

( χωρις πνευματος). "Apart from breath" (the breath of life). It is not easy to tell when one is dead, but the absence of a sign of breath on a glass before the mouth and nose is proof of death. Startling picture of dead faith in our churches and church members with only a name to live (Rev 3:2).

3

1 Be not many teachers

( μη πολλο διδασκαλο γινεσθε). Prohibition with μη and present middle imperative of γινομα. "Stop becoming many teachers" (so many of you). There is thus a clear complaint that too many of the Jewish Christians were attempting to teach what they did not clearly comprehend. There was a call for wise teachers (verses Jas 3:13), not for foolish ones. This soon became an acute question, as one can see in I Cor. 12 to 14. They were not all teachers (1Co 12:28; 1Co 14:26). The teacher is here treated as the wise man (Jas 3:13-18) as he ought to be. The rabbi was the teacher (Mat 23:7; Joh 1:38; Joh 3:10; Joh 20:16). Teachers occupied an honourable position among the Christians (Eph 4:11; Act 13:1). James counts himself a teacher (we shall receive, Jas 3:1) and this discussion is linked on with Jas 1:19-27. Teachers are necessary, but incompetent and unworthy ones do much harm.Heavier judgment

( μειζον κριμα). "Greater sentence." See Mar 12:40; Luk 20:47 for περρισοτερον κριμα (the sentence from the judge, Rom 13:2). The reason is obvious. The pretence of knowledge adds to the teacher's responsibility and condemnation.

2 In many things

( πολλα). Accusative neuter plural either cognate with πταιομεν or accusative of general reference. On πταιομεν (stumble) see on Jas 2:10. James includes himself in this list of stumblers.If not

( ει-ου). Condition of first class with ου (not μη) negativing the verb πταιε.In word

( εν λογω). In speech. The teacher uses his tongue constantly and so is in particular peril on this score.The same

( ουτος). "This one" (not ο αυτος the same).A perfect man

( τελειος ανηρ). "A perfect husband" also, for ανηρ is husband as well as man in distinction from woman ( γυνη). The wife is at liberty to test her husband by this rule of the tongue.To bridle the whole body also

( χαλιναγωγησα κα ολον το σωμα). See Jas 1:26 for this rare verb applied to the tongue ( γλωσσαν). Here the same metaphor is used and shown to apply to the whole body as horses are led by the mouth. The man follows his own mouth whether he controls the bridle therein (Jas 1:26) or someone else holds the reins. James apparently means that the man who bridles his tongue does not stumble in speech and is able also to control his whole body with all its passions. See Tit 1:11 about stopping people's mouths ( επιστομιζω).

3 If we put

( ε βαλλομεν). Condition of the first class assumed as true.The horses' bridles

( των ιππων τους χαλινους). Hιππων (genitive plural of ιππος, horse, old word, in N.T. only here except in the Apocalypse), put first because the first of the several illustrations of the power and the peril of the tongue. This is the only N.T. example of χαλινος, old word for bridle (from χαλαω to slacken, let down), except Rev 14:20.That they may obey us

( εις το πειθεσθα αυτους ημιν). Present middle infinitive of πειθω with εις το as a purpose clause with the dative ημιν after πειθεσθα and αυτους the accusative of general reference.We turn about

( μεταγομεν). Present active indicative of μεταγω, late compound to change the direction ( μετα, αγω), to guide, in N.T. only here and verse Jas 3:4. The body of the horse follows his mouth, guided by the bridle.

4 The ships also

( κα τα πλοια). Old word from πλεω, to sail (Mat 4:21). Another metaphor like "horses" ( ιππο). "There is more imagery drawn from mere natural phenomena in the one short Epistle of James than in all St. Paul's epistles put together" (Howson).Though they are so great

( τηλικαυτα οντα). Concessive participle of ειμ. The quantitative pronoun τηλικουτος occurs in the N.T. only here, 2Co 1:10; Heb 2:3; Rev 16:18. If James had only seen the modern mammoth ships. But the ship on which Paul went to Malta carried 276 persons (Act 27:37).And are driven

( κα ελαυνομενα). Present passive participle of ελαυνω, old verb, in this sense (2Pe 2:17) for rowing (Mar 6:48; Joh 6:19).Rough

( σκληρον). Old adjective (from σκελλω, to dry up), harsh, stiff, hard (Mat 25:24).Are yet turned

( μεταγετα). Present passive indicative of the same verb, μεταγω, in verse Jas 3:3. James is fond of repeating words (Jas 1:13; Jas 2:14; Jas 2:16; Jas 2:21; Jas 2:25).By a very small rudder

( υπο ελαχιστου πηδαλιου). For the use of υπο (under) with things see Luk 8:14; 2Pe 2:7. There is possibly personification in the use of υπο for agency in Jas 1:14; Jas 2:9; Col 2:18. Πηδαλιου (from πηδον, the blade of an oar) is an old word, in N.T. only here and Act 27:40. Ελαχιστου is the elative superlative as in 1Co 4:3 (from the Epic ελαχυς for μικρος).The impulse

( η ορμη). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Act 14:5 (rush or onset of the people).Of the steersman

( του ευθυνοντος). Present active genitive articular participle of ευθυνω, old verb, to make straight (from ευθυς, straight, level, Mar 1:3), in N.T. only here and Joh 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. "The twin figure of the control of horse and of ship are frequently found together in later Greek writers" (Ropes). As in Plutarch and Philo.Willeth

( βουλετα). Present middle indicative of βουλομα, common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder.

5 A little member

( μικρον μελος). Μελος is old and common word for members of the human body (1Co 12:12; Rom 6:13, etc.).Boasteth great things

( μεγαλα αυχε). Present active indicative of αυχεω, old verb, here only in N.T. The best MSS. here separate μεγαλα from αυχεω, though μεγαλαυχεω does occur in Aeschylus, Plato, etc. Μεγαλα is in contrast with μικρον.How much--how small

( ηλικον--ηλικην). The same relative form for two indirect questions together, "What-sized fire kindles what-sized forest?" For double interrogatives see Mar 15:24. The verb αναπτε is present active indicative of αναπτω, to set fire to, to kindle (Luk 12:49, only other N.T. example except some MSS. in Act 28:2). Hυλην is accusative case, object of αναπτε, and occurs here only in N.T., though old word for forest, wood. Forest fires were common in ancient times as now, and were usually caused by small sparks carelessly thrown.

6 The tongue is a fire

( η γλωσσα πυρ). So necessarily since there is no article with πυρ (apparently same word as German feuer, Latin purus, English pure, fire). This metaphor of fire is applied to the tongue in Pro 16:27; Pro 26:18-22; Sirach 28:22.The world of iniquity

( ο κοσμος της αδικιας). A difficult phrase, impossible to understand according to Ropes as it stands. If the comma is put after πυρ instead of after αδικιας, then the phrase may be the predicate with καθιστατα (present passive indicative of καθιστημ, "is constituted," or the present middle "presents itself"). Even so, κοσμος remains a difficulty, whether it means the "ornament" (1Pe 3:3) or "evil world" (Jas 1:27) or just "world" in the sense of widespread power for evil. The genitive αδικιας is probably descriptive (or qualitative). Clearly James means to say that the tongue can play havoc in the members of the human body.Which defileth the whole body

( η σπιλουσα ολον το σωμα). Present active participle of σπιλοω late Koine, verb, to stain from σπιλος (spot, also late word, in N.T. only in Eph 5:27; 2Pe 2:13), in N.T. only here and Jdg 1:23. Cf. Jas 1:27 ασπιλον (unspotted).Setteth on fire

( φλογιζουσα). Present active participle of φλογιζω, old verb, to set on fire, to ignite, from φλοξ (flame), in N.T. only in this verse. See αναπτε (verse Jas 3:5).The wheel of nature

( τον τροχον γενεσεως). Old word for wheel (from τρεχω, to run), only here in N.T. "One of the hardest passages in the Bible" (Hort). To what does τροχον refer? For γενεσεως see Jas 1:23 apparently in the same sense. Vincent suggests "the wheel of birth" (cf. Mat 1:1; Mat 1:18). The ancient writers often use this same phrase (or κυκλος, cycle, in place of τροχος), but either in a physiological or a philosophical sense. James may have caught the metaphor from the current use, but certainly he has no such Orphic or Pythagorean doctrine of the transmigration of souls, "the unending round of death and rebirth" (Ropes). The wheel of life may be considered either in motion or standing still, though setting on fire implies motion. There is no reference to the zodiac.And is set on fire by hell

( κα φλογιζομενη υπο γεεννης). Present passive participle of φλογιζω, giving the continual source of the fire in the tongue. For the metaphor of fire with γεεννα see Mat 5:22.

7 Kind

( φυσις). Old word from φυω, order of nature (Rom 1:26), here of all animals and man, in 2Pe 1:4 of God and redeemed men.Of beasts

( θηριων). Old word diminutive from θηρ and so "little beasts" originally, then wild animals in general (Mar 1:13), or quadrupeds as here. These four classes of animals come from Gen 9:2.Birds

( πετεινων). Old word for flying animals (from πετομα, to word from ερπω, to crawl (Latin serpo), hence serpents.Things in the sea

( εναλιων). Old adjective ( εν, αλς, sea, salt) in the sea, here only in N.T. The four groups are put in two pairs here by the use of τε κα with the first two and the second two. See a different classification in Act 10:12; Act 11:6.Is tamed

( δαμαζετα). Present passive indicative of δαμαζω, old verb kin to Latin dominus and English tame, in N.T. only in this passage and Mar 5:4. The present tense gives the general picture of the continuous process through the ages of man's lordship over the animals as stated in Gen 1:28.Hath been tamed

( δεδαμαστα). Perfect passive indicative of the same verb, repeated to present the state of conquest in some cases (domestic animals, for instance).By mankind

( τη φυσε τη ανθρωπινη). Instrumental case with repeated article and repetition also of φυσις, "by the nature the human." For ανθρωπινος see Act 17:25.

8 No one

( ουδεις). Especially his own tongue and by himself, but one has the help of the Holy Spirit.A restless evil

( ακαταστατον κακον). Correct reading, not ακατασχετον, for which see Jas 1:8. The tongue is evil when set on fire by hell, not evil necessarily.Full of deadly poison

( μεστη ιου θανατηφορου). Feminine adjective agreeing with γλωσσα, not with κακον (neuter). Ιου (poison here, as in Rom 3:13, but rust in Jas 5:3, only N.T. examples), old word. Genitive case after μεστη (full of). Θανατηφορου, old compound adjective (from θανατος, death, φερω, to bear or bring), death-bringing. Here only in N.T. Like the restless death-bringing tongue of the asp before it strikes.

9 Therewith

( εν αυτη). This instrumental use of εν is not merely Hebraistic, but appears in late Koine writers (Moulton, Prol., pp. 11f., 61f.). See also Rom 15:6.We bless

( ευλογουμεν). Present active indicative of ευλογεω, old verb from ευλογος (a good word, ευ, λογος), as in Luk 1:64 of God. "This is the highest function of speech" (Hort).The Lord and Father

( τον κυριον κα πατερα). Both terms applied to God.Curse we

( καταρωμεθα). Present middle indicative of the old compound verb καταραομα, to curse (from καταρα a curse), as in Luk 6:28.Which are made after the likeness of God

( τους καθ' ομοιωσιν θεου γεγονοτας). Second perfect articular participle of γινομα and ομοιωσις, old word from ομοιοω (to make like), making like, here only in N.T. (from Gen 1:26; Gen 9:6), the usual word being ομοιωμα, resemblance (Phi 2:7). It is this image of God which sets man above the beasts. Cf. 2Co 3:18.

10 Ought not

( ου χρη). The only use of this old impersonal verb (from χραω) in the N.T. It is more like πρεπε (it is appropriate) than δε (it is necessary). It is a moral incongruity for blessing and cursing to come out of the same mouth.So to be

( ουτως γινεσθα). "So to keep on happening," not just "to be," present middle infinitive of γινομα.

11 The fountain

( η πηγη). Old word for spring (Joh 4:14).Opening

( οπης). Old word for fissure in the earth, in N.T. only here and Heb 11:38 (caves).Send forth

( βρυε). Present active indicative of βρυω, old verb, to bubble up, to gush forth, here only in N.T. The use of μητ shows that a negative answer is expected in this rhetorical question.The sweet and the bitter

( το γλυκυ κα το πικρον). Cognate accusatives with βρυε. Separate articles to distinguish sharply the two things. The neuter singular articular adjective is a common way of presenting a quality. Γλυκυς is an old adjective (in N.T. only here and Rev 10:9), the opposite of πικρον (from old root, to cut, to prick), in N.T. only here and verse Jas 3:14 (sharp, harsh).

12 Can?

( μη δυναται;). Negative answer expected. See the same metaphor in Mat 7:16.Fig-tree

( συκη). Old and common word (Mat 21:19).Figs

( συκα). Ripe fruit of η συκη.Olives

( ελαιας). Elsewhere in the N.T. for olive-trees as Mat 21:1.Vine

( αμπελος). Old word (Mat 26:29).Salt water

( αλυκον). Old adjective from αλς ( αλας salt), here only in N.T.

13 Who

( Τις). Rhetorical interrogative like Luk 11:11. Common in Paul and characteristic of the diatribe. James here returns to the standpoint of verse Jas 3:1 about many teachers. Speech and wisdom are both liable to abuse (1Co 1:5; 1Co 1:17; 1Co 2:1-3).Wise and understanding

( σοφος κα επιστημων). Σοφος is used for the practical teacher (verse Jas 3:1), επιστημων (old word from επισταμα, here only in N.T.) for an expert, a skilled and scientific person with a tone of superiority. In Deu 1:13; Deu 1:15; Deu 4:6, the two terms are practically synonyms.Let him shew

( δειξατω). First aorist active imperative of δεικνυμ, old verb to show. As about faith in Jas 2:18. Emphatic position of this verb.By his good life

( εκ της καλης αναστροφης). For this literary Koine word from αναστρεφομα (walk, conduct) see Gal 1:13. Actions speak louder than words even in the case of the professional wise man. Cf. 1Pe 1:15.In meekness of wisdom

( εν πραυτητ σοφιας). As in Jas 1:21 of the listener, so here of the teacher. Cf. Mat 5:5; Mat 11:29 and Zac 9:9 of King Messiah quoted in Mat 21:5. Startling combination.

14 Bitter jealousy

( ζηλον πικρον). Ζηλος occurs in N.T. in good sense (Joh 2:17) and bad sense (Act 5:17). Pride of knowledge is evil (1Co 8:1) and leaves a bitter taste. See "root of bitterness" in Heb 12:14 (cf. Eph 4:31). This is a condition of the first class.Faction

( εριθιαν). Late word, from εριθος (hireling, from εριθευω to spin wool), a pushing forward for personal ends, partisanship, as in Phi 1:16.In your heart

( εν τη καρδια υμων). The real fountain ( πηγη, verse Jas 3:11).Glory not

( μη κατακαυχασθε). Present middle imperative of κατακαυχαομα, for which see Jas 2:13. Wisdom is essential for the teacher. Boasting arrogance disproves the possession of wisdom.Lie not against the truth

( ψευδεσθε κατα της αληθειας). Present middle imperative of ψευδομα, old verb, to play false, with μη carried over. Lying against the truth is futile. By your conduct do not belie the truth which you teach; a solemn and needed lesson. Cf. Rom 1:18; Rom 2:18; Rom 2:20.

15 This wisdom

( αυτη η σοφια). All talk and disproved by the life, counterfeit wisdom, not real wisdom (Jas 1:5; Jas 3:17).Coming down from above

( κατερχομενη ανωθεν). As in Jas 1:5; Jas 1:17. All true wisdom comes from God.Earthly

( επιγειος). Old adjective, on earth ( επι, γη), as in Joh 3:12, then with earthly limitations (Phi 3:19), as here.Sensual

( ψυχικη). Old adjective, belonging to the ψυχη, the sensuous or animal life (1Co 2:14 and here).Devilish

( δαιμονιωδης). Late adjective from δαιμονιον (demon) and so demoniacal or demon-like, here only in N.T.

16 Confusion

( ακαταστασια). Late word (from ακαταστατος), Jas 1:8; Jas 3:8), a state of disorder (1Co 14:33).Vile

( φαυλον). Kin to German faul, first slight, ordinary, then bad. The steps are cheap, paltry, evil. Opposed to αγαθα (good) in Joh 5:39.

17 First pure

( πρωτον μεν αγνη). First in rank and time. Hαγνος is from the same root as αγιος (holy), old adjective, pure from fault, not half-good and half-bad, like that above.Then peaceable

( επειτα ειρηνικη). Old adjective from ειρηνη (peace), loving peace here, bringing peace in Heb 12:11 (only N.T. examples). But clearly great as peace is, purity (righteousness) comes before peace and peace at any price is not worth the having. Hence Jesus spurned the devil's peace of surrender.Gentle

( επιεικης). Old adjective (from εικος, reasonable, fair), equitable (Phi 4:5; 1Pe 2:18). No English word renders it clearly.Easy to be entreated

( ευπειθης). Old adjective ( ευ, πειθομα), compliant, approachable. Only here in N.T.Mercy

( ελεους). Practical help (Jas 2:13; Jas 2:16).Good fruits

( καρπων αγαθων). Καλο καρπο in Mat 7:17. Good deeds the fruit of righteousness (Phi 1:11).Without variance

( αδιακριτος). Late verbal adjective (from alpha privative and διακρινω, to distinguish). "Unhesitating," not doubting ( διακρινομενος) like the man in Jas 1:6. Here only in N.T. This wisdom does not put a premium on doubt.Without hypocrisy

( ανυποκριτος). Late and rare verbal adjective (alpha privative and υποκρινω). Not hypocritical, sincere, unfeigned (Rom 12:9).

18 Is sown in peace

( εν ειρηνη σπειρετα). Present passive indicative of σπειρω, to sow. The seed which bears the fruit is sown, but James catches up the metaphor of καρπος (fruit) from verse Jas 3:17. Only in peace is the fruit of righteousness found.For them that make peace

( τοις ποιουσιν ειρηνην). Dative case of the articular participle of ποιεω. See Eph 2:15 for this phrase (doing peace), and Col 1:20 for ειρηνοποιεω, of Christ, and Mat 5:9 for ειρηνοποιο (peacemakers). Only those who act peaceably are entitled to peace.

4

1 Whence

( ποθεν). This old interrogative adverb (here twice) asks for the origin of wars and fights. James is full of interrogatives, like all diatribes.Wars

( πολεμο)--fightings

( μαχα).War

( πολεμος, old word, Mat 24:6) pictures the chronic state or campaign, while μαχη (also old word, 2Co 7:5) presents the separate conflicts or battles in the war. So James covers the whole ground by using both words. The origin of a war or of any quarrel is sometimes hard to find, but James touches the sore spot here.Of your pleasures

( εκ των ηδονων υμων). Old word from ηδομα. Ablative case here after εκ, "out of your sinful, sensual lusts," the desire to get what one does not have and greatly desires.That war

( των στρατευομενων). Present middle articular participle (ablative case agreeing with ηδονων) of στρατευω, to carry on a campaign, here as in 1Pe 2:11 of the passions in the human body. James seems to be addressing nominal Christians, "among you" ( εν υμιν). Modern church disturbances are old enough in practice.

2 Ye lust

( επιθυμειτε). Present active indicative of επιθυμεω, old word (from επι, θυμος, yearning passion for), not necessarily evil as clearly not in Luk 22:15 of Christ, but usually so in the N.T., as here. Coveting what a man or nation does not have is the cause of war according to James.Ye kill and covet

( φονευετε κα ζηλουτε). Present active indicatives of φονευω (old verb from φονευς, murderer) and ζηλοω, to desire hotly to possess (1Co 12:31). It is possible (perhaps probable) that a full stop should come after φονευετε (ye kill) as the result of lusting and not having. Then we have the second situation: "Ye covet and cannot obtain ( επιτυχειν, second aorist active infinitive of επιτυγχανω), and (as a result) ye fight and war." This punctuation makes better sense than any other and is in harmony with verse Jas 4:1. Thus also the anticlimax in φονευετε and ζηλουτε is avoided. Mayor makes the words a hendiadys, "ye murderously envy."Ye have not, because ye ask not

( ουκ εχετε δια το μη αιτεισθα υμας). James refers again to ουκ εχετε (ye do not have) in verse Jas 4:2. Such sinful lusting will not obtain. "Make the service of God your supreme end, and then your desires will be such as God can fulfil in answer to your prayer" (Ropes). Cf. Mat 6:31-33. The reason here is expressed by δια and the accusative of the articular present middle infinitive of αιτεω, used here of prayer to God as in Mat 7:7. Hυμας (you) is the accusative of general reference. Note the middle voice here as in αιτεισθε in Jas 4:3. Mayor argues that the middle here, in contrast with the active, carries more the spirit of prayer, but Moulton (Prol., p. 160) regards the distinction between αιτεω and αιτεομα often "an extinct subtlety."

3 Because ye ask amiss

( διοτ κακως αιτεισθε). Here the indirect middle does make sense, "ye ask for yourselves" and that is "evilly" or amiss ( κακως), as James explains.That ye may spend it in your pleasures

( ινα εν ταις ηδοναις υμων δαπανησητε). Purpose clause with ινα and the first aorist subjunctive of δαπαναω, old verb from δαπανη, cost (Luk 14:28 only in N.T.), to squander (Luk 15:14). God does not hear prayers like this.

4 Ye adulteresses

( μοιχαλιδες). Μοιχο κα (ye adulterers) is spurious (Syrian text only). The feminine form here is a common late word from the masculine μοιχο. It is not clear whether the word is to be taken literally here as in Rom 7:3, or figuratively for all unfaithful followers of Christ (like an unfaithful bride), as in 2Co 11:1; Eph 5:24-28 (the Bride of Christ). Either view makes sense in this context, probably the literal view being more in harmony with the language of verses Jas 4:2. In that case James may include more than Christians in his view, though Paul talks plainly to church members about unchastity (Eph 5:3-5).Enmity with God

( εχθρα του θεου). Objective genitive θεου with εχθρα (predicate and so without article), old word from εχθρος, enemy (Rom 5:10), with εις θεον (below and Rom 8:7).Whosoever therefore would be

( ος εαν ουν βουληθη). Indefinite relative clause with ος and modal εαν and the first aorist passive (deponent) subjunctive of βουλομα, to will (purpose).A friend of the world

( φιλος του κοσμου). Predicate nominative with infinitive εινα agreeing with ος. See Jas 2:23 for φιλος θεου (friend of God).Maketh himself

( καθιστατα). Present passive (not middle) indicative as in Jas 3:6, "is constituted," "is rendered."An enemy of God

( εχθρος του θεου). Predicate nominative and anarthrous and objective genitive ( θεου).

5 The Scripture

( η γραφη). Personification as in Gal 3:8; Jas 2:23. But no O.T. passage is precisely like this, though it is "a poetical rendering" (Ropes) of Exo 20:5. The general thought occurs also in Gen 6:3-5; Isa 63:8-16, etc. Paul has the same idea also (Gal 5:17; Gal 5:21; Rom 8:6; Rom 8:8). It is possible that the reference is really to the quotation in verse Jas 4:6 from Pro 3:34 and treating all before as a parenthesis. There is no way to decide positively.In vain

( κενως). Old adverb (Aristotle) from κενως (Jas 2:20), here alone in N.T. "Emptily," not meaning what it says.Made to dwell

( κατωικισεν). First aorist active of κατοικιζω, old verb, to give a dwelling to, only here in N.T.Long unto envying

( προς φθονον επιποθε). A difficult phrase. Some even take προς φθονον with λεγε rather than with επιποθε, as it naturally does go, meaning "jealously." But even so, with God presented as a jealous lover, does το πνευμα refer to the Holy Spirit as the subject of επιποθε or to man's spirit as the object of επιποθε? Probably the former and επιποθε then means to yearn after in the good sense as in Phi 1:8.

6 More grace

( μειζονα χαριν). "Greater grace." Greater than what? "Greater grace in view of the greater requirement" (Ropes), like Rom 5:20. God does this.Wherefore

( διο). To prove this point James quotes Pro 3:34.God resisteth the proud

( ο θεος υπερηφανοις αντιτασσετα). Present middle (direct) indicative of αντιτασσω, old military term, to range in battle against, with dative case (Rom 13:2) as in Jas 5:6. Hυπερηφανοις ( υπερ, φαινομα) is like our vernacular "stuck-up folks" (Rom 1:30), "haughty persons."But giveth grace to the humble

( ταπεινοις δε διδωσιν χαριν). Anarthrous adjective again, "to humble or lowly persons," for which word see Jas 1:9. Cf. Jas 2:5-7; Jas 5:1-6.

7 Be subject therefore unto God

( υποταγητε ουν τω θεω). Second aorist (ingressive) passive imperative of υποτασσω, old verb, to range under (military term also). Same form in 1Pe 2:23; 1Pe 5:5. With the dative case θεω (unto God). The aorist has the note of urgency in the imperative. Note the ten aorist imperatives in verses Jas 4:7-10 ( υποταγητε, αντιστητε, εγγισατε, καθαρισατε, αγνισατε, ταλαιπωρησατε, πενθησατε, κλαυσατε, μετατραπητω, ταπεινωθητε).But resist the devil

( αντιστητε δε τω διαβολω). Second aorist (ingressive) active (intransitive) imperative of ανθιστημ, "take a stand against." Dative case διαβολω. Result of such a stand is that the devil will flee ( φευξετα, future middle of φευγω). See 1Pe 5:8; Eph 6:11; Luk 10:17.

8 Draw nigh to God

( εγγισατε τω θεω). First aorist active imperative of εγγιζω, late verb from εγγυς (near) as in Mat 3:2. With dative case again of personal relation. The priests in the sanctuary drew nigh to God (Exo 19:22), as we should now.Cleanse your hands

( καθαρισατε χειρας). First aorist active imperative of καθαριζω, to cleanse, from dirt in a ritual sense (Exo 30:19-21; Mar 7:3; Mar 7:19). Here it is figurative, as in Hos 1:16; Psa 24:4. If we always had clean (from sin) hands and hearts?Ye sinners

( αμαρτωλο). A sharp term to strike the conscience, "a reproach meant to startle and sting" (Ropes).Purify your hearts

( αγνισατε καρδιας). First aorist active imperative of αγνιζω, old verb from αγνος (Jas 3:17), ceremonially (Act 21:24; Act 21:26), but here morally as in 1Pe 1:22; 1Jn 3:3. Anarthrous use of καρδιας as of χειρας (wash hands, purify hearts).Ye double-minded

( διψυχο). As in Jas 1:8.

9 Be afflicted

( ταλαιπωρησατε). First aorist active imperative ταλαιπωρεω, old verb from ταλαιπωρος (Rom 7:24), to endure toils, here only in N.T. Cf. ταλαιπωριαις in Jas 5:1.Mourn

( πενθησατε). First aorist active imperative of πενθεω, old verb from πενθος (mourning, Jas 4:9), as in Mat 5:4. Often in N.T. joined as here with κλαιω, to weep (Mar 16:10; Luk 6:25). A call to the godly sorrow spoken of in 2Co 7:10 (Mayor), like an O.T. prophet.Weep

( κλαυσατε). First aorist active imperative of κλαιω.Laughter

( γελως). Old word from Homer down, only here in N.T. as γελαω, tolaugh

(opposite of κλαιω), in N.T. only in Luk 6:21; Luk 6:25, but καταγελαω in Luk 8:53 (Mar 5:40; Mat 9:24).Be turned

( μετατραπητω). Second aorist passive imperative of μετατρεπω, old word, to turn about, to transmute, in Homer (not in Attic), here only in N.T.Heaviness

( κατηφειαν). Old word from κατηφης (of a downcast look, from κατα, φαη eyes), hanging down of the eyes like the publican in Luk 18:13, here only in N.T.

10 Humble yourselves

( ταπεινωθητε). First aorist passive imperative of ταπεινοω, old verb from ταπεινος (Jas 1:9), as in Mat 18:4. The passive here has almost the middle or reflexive sense. The middle voice was already giving way to the passive. See 1Pe 5:6 for this same form with the same promise of exaltation.He shall exalt you

( υψωσε υμας). Future active indicative of υψοω, common verb from υψος (height), used by Jesus in contrast with ταπεινοω as here (Mat 23:12; Luk 14:11; Luk 18:14).

11 Speak not one against another

( μη καταλαλειτε αλληλων). Prohibition against such a habit or a command to quit doing it, with μη and the present imperative of καταλαλεω, old compound usually with the accusative in ancient Greek, in N.T. only with the genitive (here, 1Pe 2:12; 1Pe 3:16). Often harsh words about the absent. James returns to the subject of the tongue as he does again in Jas 5:12 (twice before, Jas 1:26; Jas 3:1-12).Judgeth

( κρινων). In the sense of harsh judgment as in Mat 7:1; Luk 6:37 (explained by καταδικαζω).Not a doer of the law, but a judge

( ουκ ποιητης νομου, αλλα κριτης). This tone of superiority to law is here sharply condemned. James has in mind God's law, of course, but the point is the same for all laws under which we live. We cannot select the laws which we will obey unless some contravene God's law, and so our own conscience (Act 4:20). Then we are willing to give our lives for our rebellion if need be.

12 One only

( εις). No "only" in the Greek, but εις here excludes all others but God.The lawgiver

( ο νομοθετης). Old compound (from νομοσ, τιθημ), only here in N.T. In Psa 9:20. Cf. νομοθετεω in Heb 7:11; Heb 8:6.To save

( σωσα, first aorist active infinitive of σωζω)and to destroy

( κα απολεσα, first aorist active infinitive of απολλυμ to destroy). Cf. the picture of God's power in Mat 10:28, a common idea in the O.T. (Deu 32:39; 1Sa 2:16; 2Ki 5:7).But who art thou?

( συ δε τις ει;). Proleptic and emphatic position of συ (thou) in this rhetorical question as in Rom 9:20; Rom 14:4.Thy neighbour

( τον πλησιον). "The neighbour" as in Jas 2:8.

13 Go to now

( αγε νυν). Interjectional use of αγε (from αγω) as in Jas 5:1 (only N.T. instances) with a plural verb ( ο λεγοντες, present active articular participle, ye that say) as is common in ancient Greek like ιδε νυν ηκουσατε (Mat 26:65).Today or tomorrow

( σημερον η αυριον). Correct text (Aleph B), not κα (and).Into this city

( εις τηνδε την πολιν). Old demonstrative οδε, rare in N.T. (Luk 10:39) save in neuter plural ταδε (these things Act 21:11). One would point out the city on the map (Mayor) as he made the proposal (we will go, πορευσομεθα).And spend a year there

( κα ποιησομεν εκε ενιαυτον). Another future (active of ποιεω). "We will do a year there."And trade

( κα εμπορευσομεθα). Future middle of εμπορευομα ( εν, πορευομα, to go in), old verb from εμπορος (a merchant or trader, a drummer, one going in and getting the trade, Mat 13:45), a vivid picture of the Jewish merchants of the time.And get gain

( κα κερδησομεν). Future (Ionic form) active of κερδαινω, old verb from κερδος (gain, Phi 1:21), as in Mat 16:26.

14 Whereas ye know not

( οιτινες ουκ επιστασθε). The longer relative οστις defines here more precisely (like Latin qui) ο λεγοντες (ye who say) of verse Jas 4:13 in a causal sense, as in Act 10:47, "who indeed do not know" (present middle indicative of επισταμα).What shall be on the morrow

( της αυριον). Supply ημερας (day) after αυριον. This is the reading of B (Westcott) "on the morrow" (genitive of time), but Aleph K L cursives have το της αυριον ("the matter of tomorrow"), while A P cursives have τα της αυριον ("the things of tomorrow"). The sense is practically the same, though το της αυριον is likely correct.What is your life?

( ποια η ζωη υμων). Thus Westcott and Hort punctuate it as an indirect question, not direct. Ποια is a qualitative interrogative (of what character).As vapour

( ατμις). This is the answer. Old word for mist (like ατμος, from which our "atmosphere"), in N.T. only here and Act 2:19 with καπνου (vapour of smoke (from Joe 2:30).For a little time

( προς ολιγον). See same phrase in 1Ti 4:8, προς καιρον in Luk 8:13, προς ωραν in Joh 5:35.That appeareth and then vanisheth away

( φαινομενη επειτα κα αφανιζομενη). Present middle participles agreeing with ατμις, "appearing, then also disappearing," with play on the two verbs ( φαινομαι, αφανιζω as in Mat 6:19, from αφανης hidden Heb 4:13) with the same root φαν ( φαινω, α-φαν-ης).

15 For that ye ought to say

( αντ του λεγειν υμας). "Instead of the saying as to you" (genitive of the articular infinitive with the preposition αντ and the accusative of general reference with λεγειν), "instead of your saying."If the Lord will

( εαν ο κυριος θελη). Condition of the third class with εαν and the present active subjunctive (or first aorist active θελεση in some MSS). The proper attitude of mind (Act 18:21; 1Co 4:19; 1Co 16:7; Rom 1:19; Phi 2:19; Phi 2:24; Heb 6:3), not to be uttered always in words like a charm. This Hellenistic formula was common among the ancient heathen, as today among modern Arabs like the Latin deo volente.This or that

( τουτο η εκεινο). Applicable to every act.

16 In your vauntings

( εν ταις αλαζονιαις υμων). Old word for braggart talk (from αλαζονευομα, to act the αλαζων empty boaster Rom 1:30), common in Aristophanes, in N.T. only here and 1Jn 2:16.Glorying

( καυχησις). Act of glorying, late word from καυχαομα, good if for Christ (1Th 2:19), bad if for self as here.

17 To him that knoweth

( ειδοτ). Dative case of second perfect participle ειδως (from οιδα), and with the infinitive to know how, "to one knowing how."To do good

( καλον ποιειν). "To do a good deed."And doeth it not

( κα μη ποιουντ). Dative again of the present active participle of ποιεω, "and to one not doing it." Cf. "not a doer" (Jas 1:23) and Mat 7:26.Sin

( αμαρτια). Unused knowledge of one's duty is sin, the sin of omission. Cf. Mat 23:23.

5

1 Come now, ye rich

( αγε νυν ο πλουσιο). Exclamatory interjection as in Jas 4:13. Direct address to the rich as a class as in 1Ti 6:17. Apparently here James has in mind the rich as a class, whether believer, as in Jas 1:10, or unbeliever, as in Jas 2:1; Jas 2:6. The plea here is not directly for reform, but a warning of certain judgment (Jas 5:1-6) and for Christians "a certain grim comfort in the hardships of poverty" (Ropes) in Jas 5:7-11.Weep and howl

( κλαυσατε ολολυζοντες). "Burst into weeping (ingressive aorist active imperative of κλαιω as in Jas 4:9), howling with grief" (present active participle of the old onomatopoetic verb ολολυζω, here only in N.T., like Latin ululare, with which compare αλαλαζω in Mat 5:38.For your miseries

( επ ταις ταλαιπωριαις υμων). Old word from ταλαιπωρος (Rom 7:24) and like ταλαιπωρεω in Jas 4:9 (from τλαω to endure and πωρος a callus).That are coming upon you

( ταις επερχομεναις). Present middle participle of the old compound επερχομα to come upon, used here in futuristic prophetic sense.

2 Riches

( ο πλουτος). Masculine singular, but occasionally neuter το πλουτος in nominative and accusative (2Co 8:2). Apparently πλεοτος fulness (from πλεος full, πιμπλημ to fill). "Wealth."Are corrupted

( σεσηπεν). Second perfect active indicative of σηπω (root σαπ as in σαπρος, rotten), to corrupt, to destroy, here intransitive "has rotted." Only here in N.T. On the worthlessness of mere wealth see Mat 6:19; Mat 6:24.Were moth-eaten

( σητοβρωτα γεγονεν). "Have become (second perfect indicative of γινομα, singular number, though ιματια, neuter plural, treated collectively) moth-eaten" ( σητοβρωτα, late and rare compound from σης, moth, Mat 6:19 and βρωτος, verbal adjective of βιβρωσκω to eat Joh 6:13. This compound found only here, Job 13:28, Sibyll. Orac. Proem. 64). Rich robes as heirlooms, but moth-eaten. Vivid picture. Witness the 250 "lost millionaires" in the United States in 1931 as compared with 1929. Riches have wings.

3 Are rusted

( κατιωτα). Perfect passive indicative (singular for χρυσος and αργυρος are grouped as one) of κατιοω, late verb (from ιος, rust) with perfective sense of κατα, to rust through (down to the bottom), found only here, Sir. 12:11, Epictetus (Diss. 4, 6, 14).Rust

( ιος). Poison in Jas 3:8; Rom 3:13 (only N.T. examples of old word). Silver does corrode and gold will tarnish. Dioscorides (V.91) tells about gold being rusted by chemicals. Modern chemists can even transmute metals as the alchemists claimed.For a testimony

( εις μαρτυριον). Common idiom as in Mat 8:4 (use of εις with accusative in predicate).Against you

( υμιν). Dative of disadvantage as in Mar 6:11 ( εις μαρτυριον αυτοις) where in the parallel passage (Luk 9:5) we have εις μαρτυριον επ' αυτους. "To you" will make sense, as in Mat 8:4; Mat 10:18, but "against" is the idea here as in Luk 21:13.Shall eat

( φαγετα). Future middle (late form from εφαγον) of defective verb εσθιω, to eat.Your flesh

( τας σαρκας). The plural is used for the fleshy parts of the body like pieces of flesh (Rev 17:16; Rev 19:18; Rev 19:21). Rust eats like a canker, like cancer in the body.As fire

( ως πυρ). Editors differ here whether to connect this phrase with φαγετα, just before (as Mayor), for fire eats up more rapidly than rust, or with the following, as Westcott and Hort and Ropes, that is the eternal fire of Gehenna which awaits them (Mat 25:41; Mar 9:44). This interpretation makes a more vivid picture for εθησαυρισατε (ye have laid up, first aorist active indicative of θησαυριζω, Mat 6:19 and see Pro 16:27), but it is more natural to take it with φαγετα.

4 The hire

( ο μισθος). Old word for wages (Mat 20:8).Labourers

( εργατων). Any one who works ( εργαζομα), especially agricultural workers (Mat 9:37).Who mowed

( των αμησαντων). Genitive plural of the articular first aorist active participle of αμαω (from αμα, together), old verb, to gather together, to reap, here only in N.T.Fields

( χωρας). Estates or farms (Luk 12:16).Which is of you kept back by fraud

( ο αφυστερημενος αφ' υμων). Perfect passive articular participle of αφυστερεω, late compound (simplex υστερεω common as Mat 19:20), to be behindhand from, to fail of, to cause to withdraw, to defraud. Pitiful picture of earned wages kept back by rich Jews, old problem of capital and labour that is with us yet in acute form.The cries

( α βοα). Old word from which βοαω comes (Mat 3:3), here only in N.T. The stolen money "cries out" ( κραζε), the workers cry out for vengeance.That reaped

( των θερισαντων). Genitive plural of the articular participle first aorist active of θεριζω (old verb from θερος, summer, Mat 24:32), to reap, to harvest while summer allows (Mat 6:26).Have entered

( εισεληλυθαν). Perfect active third person plural indicative of εισερχομα, old and common compound, to go or come into. This late form is by analogy of the aorist for the usual form in -ασ.Of the Lord of Sabaoth

( Κυριου Σαβαωθ). "Of the Lord of Hosts," quotation from Isa 5:9 as in Rom 9:29, transliterating the Hebrew word for "Hosts," an expression for the omnipotence of God like Παντοκρατωρ (Rev 4:8). God hears the cries of the oppressed workmen even if the employers are deaf.

5 Ye have lived delicately

( ετρυφησατε). First aorist (constative, summary) active indicative of τρυφαω, old verb from τρυφη (luxurious living as in Luk 7:25, from θρυπτω, to break down, to enervate), to lead a soft life, only here in N.T.Taken your pleasure

( εσπαταλησατε). First aorist (constative) active indicative of σπαταλαω, late and rare verb to live voluptuously or wantonly (from σπαταλη, riotous living, wantonness, once as bracelet), in N.T. only here and 1Ti 5:6.Ye have nourished

( εθρεψατε). First aorist (constative) active indicative of τρεφω, old verb, to feed, to fatten (Mat 6:26). They are fattening themselves like sheep or oxen all unconscious of "the day of slaughter" ( εν ημερα σφαγης, definite without the article) ahead of them. For this use of σφαγης see Rom 8:36 ( προβατα σφαγης, sheep for the slaughter, σφαγη from σφαζω, to slay), consummate sarcasm on the folly of sinful rich people.

6 Ye have condemned

( κατεδικασατε). First aorist active indicative of καταδικαζω, old verb (from καταδικη, condemnation, Act 25:15). The rich controlled the courts of justice.Ye have killed the righteous one

( εφονευσατε τον δικαιον). First aorist active indicative of φονευω (Jas 2:11; Jas 4:2). "The righteous one" ( των δικαιον) is the generic use of the singular with article for the class. There is probably no direct reference to one individual, though it does picture well the death of Christ and also the coming death of James himself, who was called the Just (Eus. H.E. ii. 23). Stephen (Act 7:52) directly accuses the Sanhedrin with being betrayers and murderers ( προδοτα κα φονεις) of the righteous one ( του δικαιου).He doth not resist you

( ουκ αντιτασσετα υμιν). It is possible to treat this as a question. Present middle indicative of αντιτασσω, for which see Jas 4:6. Without a question the unresisting end of the victim ( τον δικαιον) is pictured. With a question ( ουκ, expecting an affirmative answer) God or Lord is the subject, with the final judgment in view. There is no way to decide definitely.

7 Be patient therefore

( μακροθυμησατε ουν). A direct corollary ( ουν, therefore) from the coming judgment on the wicked rich (Jas 5:1-6). First aorist (constative) active imperative of μακροθυμεω, late compound (Plutarch, LXX) from μακροθυμος ( μακροσ, θυμος, of long spirit, not losing heart), as in Mat 18:26. The appeal is to the oppressed brethren. Catch your wind for a long race (long-tempered as opposed to short-tempered). See already the exhortation to patience ( υπομονη) in Jas 1:3; Jas 1:12 and repeated in Jas 5:11. They will need both submission ( υπομενω Jas 5:11) and steadfastness ( μακροθυμια Jas 5:10).Until the coming of the Lord

( εως της παρουσιας). The second coming of Christ he means, the regular phrase here and in verse Jas 5:8 for that idea (Mat 24:3; Mat 24:37; Mat 24:39; 1Th 2:19, etc.).The husbandman

( ο γεωργος). The worker in the ground ( γη, εργω) as in Mat 21:33.Waiteth for

( εκδεχετα). Present middle indicative of εκδεχομα, old verb for eager expectation as in Act 17:16.Precious

( τιμιον). Old adjective from τιμη (honor, price), dear to the farmer because of his toil for it. See 1Pe 1:19.Being patient over it

( μακροθυμων επ' αυτω). Present active participle of μακροθυμεω just used in the exhortation, picturing the farmer longing and hoping over his precious crop (cf. Luk 18:7 of God).Until it receive

( εως λαβη). Temporal clause of the future with εως and the second aorist active subjunctive of λαμβανω, vividly describing the farmer's hopes and patience.The early and latter rain

( προιμον κα οψιμον). The word for rain ( υετον Act 14:17) is absent from the best MSS. The adjective προιμος (from πρω, early) occurs here only in N.T., though old in the form προιμος and πρωις. See Deu 11:14; Jer 5:24, etc. for these terms for the early rain in October or November for the germination of the grain, and the latter rain ( οψιμον, from οψε, late, here only in N.T.) in April and May for maturing the grain.

8 Ye also

( κα υμεις). As well as the farmers.Stablish

( στηριξατε). First aorist active imperative of στηριζω, old verb, (from στηριγξ, a support) to make stable, as in Luk 22:32; 1Th 3:13.Is at hand

( ηγγικεν). Present perfect active indicative of εγγιζω, common verb, to draw near (from εγγυς), in Jas 4:8, for drawing near. Same form used by John in his preaching (Mat 3:2). In 1Pe 4:7 the same word appears to have an eschatological sense as apparently here. How "near" or "nigh" did James mean? Clearly, it could only be a hope, for Jesus had distinctly said that no one knew when he would return.

9 Murmur not

( μη στεναζετε). Prohibition with μη and the present active imperative of στεναζω, old verb, to groan. "Stop groaning against one another," as some were already doing in view of their troubles. In view of the hope of the Second Coming lift up your heads.That ye be not judged

( ινα μη κριθητε). Negative purpose clause with ινα μη and the first aorist passive subjunctive of κρινω. As already indicated (Jas 2:12; Jas 4:12) and repeated in Jas 5:12. Reminiscence of the words of Jesus in Mat 7:1.Standeth before the doors

( προ των θυρων εστηκεν). Perfect active indicative of ιστημ, "is standing now." Again like the language of Jesus in Mat 24:33 ( επ θυραις) and Mar 13:29. Jesus the Judge is pictured as ready to enter for the judgment.

10 For an example

( υποδειγμα). Late word for the old παραδειγμα, from υποδεικνυμ, to copy under, to teach (Luk 6:47), here for copy to be imitated as in Joh 13:15, as a warning (Heb 4:11). Here predicate accusative with τους προφητας (the prophets) as the direct object of λαβετε (second aorist active imperative of λαμβανω).Of suffering

( της κακοπαθιας). Old word from κακοπαθης (suffering evil, κακοπαθεω in verse Jas 5:13; 2Ti 2:3; 2Ti 2:9), here only in N.T.Of patience

( μακροθυμιας). Like μακροθυμεω in Jas 5:7. See both μακροθυμια and υπομονη in 2Co 4:6; Col 1:11 (the one restraint from retaliating, the other not easily succumbing).In the name of

( εν τω ονοματ). As in Jer 20:9. With the authority of the Lord (Deissmann, Bible Studies, p. 198).

11 We call blessed

( μακαριζομεν). Old word (present active indicative of μακαριζω), from μακαριος (happy), in N.T. only here and Luk 1:48. "We felicitate." As in Jas 1:3; Jas 1:12; Dan 12:12.Ye have heard

( ηκουσατε). First aorist (constative) active indicative of ακουω. As in Mat 5:21; Mat 5:27; Mat 5:33; Mat 5:38; Mat 5:43. Ropes suggests in the synagogues.Of Job

( Ιωβ). Job did complain, but he refused to renounce God (Job 1:21; Job 2:10; Job 13:15; Job 16:19; Job 19:25). He had become a stock illustration of loyal endurance.Ye have seen

( ειδετε). Second aorist (constative) active indicative of οραω. In Job's case.The end of the Lord

( το τελος κυριου). The conclusion wrought by the Lord in Job's case (Job 42:12).Full of pity

( πολυσπλαγχνος). Late and rare compound ( πολυσ, σπλαγχνον), only here in N.T. It occurs also in Hermas (Sim. v. 7. 4; Mand. iv, 3). "Very kind."Merciful

( οικτιρμων). Late and rare adjective (from οικτειρω to pity), in N.T. only here and Luk 6:36.

12 Above all things

( προ παντων). No connection with what immediately precedes. Probably an allusion to the words of Jesus (Mat 5:34-37). It is not out of place here. See the same phrase in 1Pe 4:8. Robinson (Ephesians, p. 279) cites like examples from the papyri at the close of letters. Here it means "But especially" (Ropes).Swear not

( μη ομνυετε). Prohibition of the habit (or to quit doing it if guilty) with μη and the present active imperative of ομνυω. The various oaths (profanity) forbidden ( μητε, thrice) are in the accusative case after ομνυετε, according to rule ( ουρανον, γην, ορκον). The Jews were wont to split hairs in their use of profanity, and by avoiding God's name imagine that they were not really guilty of this sin, just as professing Christians today use "pious oaths" which violate the prohibition of Jesus.Let be

( ητω). Imperative active third singular of ειμ, late form (1Co 16:22) for εστω. "Your yea be yea" (and no more). A different form from that in Mat 5:37.That ye fall not under judgment

( ινα μη υπο κρισιν πεσητε). Negative purpose with ινα μη and the second aorist active subjunctive of πιπτω, to fall. See ινα μη κριθητε in verse Jas 5:9. Κρισις (from κρινω) is the act of judging rather than the judgment rendered ( κριμα Jas 3:1).

13 Is any suffering?

( κακοπαθε τισ;). See verse Jas 5:10 for κακοπαθια. The verb in N.T. occurs only here and in 2Ti 2:3; 2Ti 2:9; 2Ti 4:5. The lively interrogative is common in the diatribe and suits the style of James.Among you

( εν υμιν). As in Jas 3:13.Let him pray

( προσευχεσθω). Present middle imperative, "let him keep on praying" (instead of cursing as in verse Jas 5:12).Is any cheerful

( ευθυμει;). Present active indicative of ευθυμεω, old verb from ευθυμος (Act 27:36), in N.T. only here and Act 27:22; Act 27:25.Let him sing praise

( ψαλλετω). Present active imperative of ψαλλω, originally to twang a chord as on a harp, to sing praise to God whether with instrument or without, in N.T. only here, 1Co 14:15; Rom 15:9; Eph 5:19. "Let him keep on making melody."

14 Is any among you sick?

( ασθενε τις εν υμιν;). Present active indicative of ασθενεω, old verb, to be weak (without strength), often in N.T. (Mat 10:8).Let him call for

( προσκαλεσασθω). First aorist (ingressive) middle imperative of προσκαλεω. Note change of tense (aorist) and middle (indirect) voice. Care for the sick is urged in 1Th 5:14 ("help the sick"). Note the plural here, "elders of the church, as in Act 20:17; Act 15:6; Act 15:22; Act 21:18; Phi 1:1 (bishops).Let them pray over him

( προσευξασθωσαν επ' αυτον). First aorist middle imperative of προσευχομα. Prayer for the sick is clearly enjoined.Anointing him with oil

( αλειψαντες ελαιω). First aorist active participle of αλειφω, old verb, to anoint, and the instrumental case of ελαιον (oil). The aorist participle can be either simultaneous or antecedent with προσευξασθωσαν (pray). See the same use of αλειφω ελαιω in Mar 6:13. The use of olive oil was one of the best remedial agencies known to the ancients. They used it internally and externally. Some physicians prescribe it today. It is clear both in Mar 6:13 and here that medicinal value is attached to the use of the oil and emphasis is placed on the worth of prayer. There is nothing here of the pagan magic or of the later practice of "extreme unction" (after the eighth century). It is by no means certain that αλειφω here and in Mar 6:13 means "anoint" in a ceremonial fashion rather than "rub" as it commonly does in medical treatises. Trench (N.T. Synonyms) says: " Αλειφειν is the mundane and profane, χριειν the sacred and religious, word." At bottom in James we have God and medicine, God and the doctor, and that is precisely where we are today. The best physicians believe in God and want the help of prayer.

15 The prayer of faith

( η ευχη της πιστεως). Cf. Jas 1:6 for prayer marked by faith.Shall save

( σωσε). Future active of σωζω, to make well. As in Mat 9:21; Mar 6:56. No reference here to salvation of the soul. The medicine does not heal the sick, but it helps nature (God) do it. The doctor cooperates with God in nature.The sick

( τον καμνοντα). Present active articular participle of καμνω, old verb, to grow weary (Heb 12:3), to be sick (here), only N.T. examples.The Lord shall raise him up

( εγερε αυτον ο κυριος). Future active of εγειρω. Precious promise, but not for a professional "faith-healer" who scoffs at medicine and makes merchandise out of prayer.And if he have committed sins

( καν αμαρτιας η πεποιηκως). Periphrastic perfect active subjunctive (unusual idiom) with κα εαν (crasis καν) in condition of third class. Supposing that he has committed sins as many sick people have (Mar 2:5; Joh 5:14; Joh 9:2; 1Co 11:30).It shall be forgiven him

( αφεθησετα αυτω). Future passive of αφιημ (impersonal passive as in Mat 7:2; Mat 7:7; Rom 10:10). Not in any magical way, not because his sickness has been healed, not without change of heart and turning to God through Christ. Much is assumed here that is not expressed.

16 Confess therefore your sins one to another

( εξομολογεισθε ουν αλληλοις τας αμαρτιας). Present middle (indirect) of εξομολογεω. Confession of sin to God is already assumed. But public confession of certain sins to one another in the meetings is greatly helpful in many ways. This is not confessing to one man like a priest in place of the public confession. One may confess to the pastor without confessing to God or to the church, with little benefit to anybody.Pray for one another

( προσευχεσθε υπερ αλληλων). Present middle imperative. Keep this up.That ye may be healed

( οπως ιαθητε). Purpose clause with οπως and the first aorist passive subjunctive of ιαομα. Probably of bodily healing (verse Jas 5:14), though ιαομα is used also of healing of the soul (Mat 13:15; 1Pe 2:24; Heb 12:13) as Mayor takes it here.Availeth much

( πολυ ισχυε). "Has much force." Present active indicative of ισχυω (from ισχυς, strength).In its working

( ενεργουμενη). Probably the present middle participle of ενεργεω as Paul apparently uses it in Gal 5:6; 2Co 4:12; 2Th 2:7, meaning "when it works." The passive is possible, as is the usual idiom elsewhere. Mayor argues strongly for the passive here, "when it is exercised" (Ropes).

17 Of like passions with us

( ομοιοπαθης ημιν). Associative-instrumental case ημιν as with ομοιος. This old compound adjective ( ομοιοσ, πασχω), suffering the like with another, in N.T. only here and Act 14:15.He prayed fervently

( προσευχη προσηυξατο). First aorist middle indicative of προσευχομα and the instrumental case προσευχη (cognate substantive), after idiom for intensity in classical Greek, like φευγειν φυγη, to flee with all speed (figura etymologica), but particularly frequent in the LXX (Gen 2:17; Gen 31:30) in imitation of the Hebrew infinitive absolute. So Luk 22:15; Joh 3:29; Act 4:17.That it might not rain

( του μη βρεξα). Genitive of the articular infinitive ( βρεξα, first aorist active of βρεχω, old verb, to moisten, Luk 7:38, to rain, Mat 5:45) with negative μη used either for direct purpose, for an object clause as here and Act 3:12; Act 15:20, or even for result.For three years and six months

( ενιαυτους τρεις κα μηνας εξ). Accusative of extent of time.

18 Gave rain

( υετον εδωκεν). This idiom is in the LXX of God as here of heaven (1Sa 12:17; 1Ki 18:1) and also in Act 14:17 instead of εβρεξεν of verse Jas 5:17. Hυετον is old word for rain (from υω, to rain), genuine here, but not in verse Jas 5:7.Brought forth

( εβλαστησεν). First aorist active of βλαστανω, old verb, to sprout (intransitive as Mar 4:27), here as occasionally in later Greek transitive with accusative καρπον.

19 If any one among you do err

( εαν τις εν υμιν πλανηθη). Third-class condition (supposed case) with εαν and the first aorist passive subjunctive of πλαναω, old verb, to go astray, to wander (Mat 18:12), figuratively (Heb 5:2).From the truth

( απο της αληθειας). For truth see Jas 1:18; Jas 3:14; Joh 8:32; 1Jn 1:6; 1Jn 3:18. It was easy then, and is now, to be led astray from Christ, who is the Truth.And one convert him

( κα επιστρεψη τις αυτον). Continuation of the third-class condition with the first aorist active subjunctive of επιστρεφω, old verb, to turn (transitive here as in Luk 1:16, but intransitive often as Act 9:35).

20 Let him know

( γινωσκετω). Present active imperative third person singular of γινωσκω, but Westcott and Hort read γινωσκετε (know ye) after B. In either case it is the conclusion of the condition in verse Jas 5:19.He which converteth

( ο επιστρεψας). First aorist active articular participle of επιστρεφω of verse Jas 5:19.From the error

( εκ πλανης). "Out of the wandering" of verse Jas 5:19 ( πλανη, from which πλαναω is made). See 1Jn 4:6 for contrast between "truth" and "error."A soul from death

( ψυχην εκ θανατου). The soul of the sinner ( αμαρτωλον) won back to Christ, not the soul of the man winning him. A few MSS. have αυτου added (his soul), which leaves it ambiguous, but αυτου is not genuine. It is ultimate and final salvation here meant by the future ( σωσε).Shall cover a multitude of sins

( καλυψε πληθος αμαρτιων). Future active of καλυπτω, old verb, to hide, to veil. But whose sins (those of the converter or the converted)? The Roman Catholics (also Mayor and Ropes) take it of the sins of the converter, who thus saves himself by saving others. The language here will allow that, but not New Testament teaching in general. It is apparently a proverbial saying which Resch considers one of the unwritten sayings of Christ (Clem. Al. Paed. iii. 12). It occurs also in 1Pe 4:8, where it clearly means the sins of others covered by love as a veil thrown over them. The saying appears also in Pro 10:12: "Hatred stirs up strife, but love hides all transgressions"--that is "love refuses to see faults" (Mayor admits). That is undoubtedly the meaning in 1Pe 4:8; Jas 5:20.