07100
07101
 \\Let marriage be\\ (\\ho gamos\\). No verb in the Greek. The copula can
 be supplied either \\estin\\ (is) or \\est\\ (let be, imperative). \\Had\\
 \\in honour\\ (\\timios\\). Old adjective from \\tim\\ (honour) as in
 # Ac 5:34
 \\Gamos\\ elsewhere in the N.T., means the wedding or wedding feast
 # Mt 22:29; Joh 2:1
 \\Undefiled\\ (\\amiantos\\). Old compound word (alpha privative and
 verbal of \\miain\\, to defile), already in
 # Heb 7:26
 \\Miain tn koitn\\ is a common expression for adultery.
 \\Fornicators\\ (\\pornous\\). Unmarried and impure. \\Adulterers\\
 (\\moichous\\). Impure married persons. God will judge both classes
 whether men do or not.

07102
 \\Be ye free from the love of money\\ (\\aphilarguros ho tropos\\). No
 copula, but supply \\esto\\: "Let your manner of life (\\tropos\\, way,
 # Mt 23:37
 be without love of money" (\\aphilarguros\\, double compound), once
 found only in the N.T., here and
 # 1Ti 3:3
 but now several times--or the adverb \\aphilargurs\\ --in papyri and
 inscriptions (Deissmann, _Light_, etc., pp. 85f.). Alpha
 privative and \\philos\\ and \\arguros\\. The N.T. is full of the peril
 of money on the character as modern life is also. \\Content with\\
 \\such things as ye have\\ (\\arkoumenoi tois parousin\\). Present
 passive participle of \\arke\\, to suffice, to be content as in
 # Lu 3:14
 Cf. \\autarks\\ in
 # Php 4:11
 Here in the nominative plural with no substantive or pronoun
 (anacoluthon, as in
 # 2Co 1:7
 or the participle used as a principal verb as in
 # Ro 12:16
 "Contented with the present things" (\\tois parousin\\, associative
 instrumental case of \\ta paronta\\, present active neuter plural
 participle of \\pareimi\\, to be present or on hand). \\For himself\\
 \\hath said\\ (\\autos gar eirken\\). God himself as in
 # Ac 20:33
 of Christ. Perfect active indicative as in
 # 1:13; 4:3; 10:9
 The quotation is a free paraphrase of
 # Ge 28:15; De 31:8; Jos 1:5; 1Ch 28:20
 Philo (de Confus. Ling. 32) has it in this form, "a popular
 paraphrase" (Moffatt). Note the five negatives strengthening each
 other (\\ou m\\ with the second aorist active subjunctive \\an\\ from
 \\animi\\, to relate, as in
 # Ac 16:26
 \\oud' ou m\\ with second aorist active subjunctive \\egkatalip\\ from
 \\egkataleip\\, to leave behind, as in
 # Mt 27:46; 2Ti 4:10
 A noble promise in times of depression.

07103
 \\So that we say\\ (\\hste hmas legein\\). The usual construction (the
 infinitive) with \\hste\\ in the _Koin_ even when the idea is
 result instead of purpose. The accusative \\hmas\\ is that of
 general reference. \\With good courage\\ (\\tharrountas\\). Present
 active participle of \\tharre\\ (Ionic and early Attic \\tharse\\,
 # Mt 9:2
 as in
 # 2Co 5:6,8
 The accusative agreeing with \\hmas\\, "being of good courage." The
 quotation is from
 # Ps 118:6
 \\My helper\\ (\\emoi bothos\\). "Helper to me" (ethical dative \\emoi\\).
 \\Bothos\\ is old adjective (cf. \\bothe\\, to help,
 # 2:18
 often in LXX as substantive, here only in N.T. \\I will not fear\\
 (\\ou phobthsomai\\). Volitive first future passive of \\phobeomai\\.

07104
 \\Remember\\ (\\mnmoneuete\\). Present active imperative of \\mnmoneu\\,
 old verb to be _mindful_ of (from \\mnmn\\, mindful) with genitive
 # Joh 15:20
 or accusative
 # Mt 16:9
 "Keep in mind." Cf.
 # 11:22
 \\Them that had the rule over you\\ (\\tn hgoumenn humn\\). Present
 middle participle of \\hgeomai\\ with genitive of the person (\\humn\\)
 as in verses
 # 17,24
 The author reminds them of the founders of their church in
 addition to the long list of heroes in chapter
 # Ac 11
 See a like exhortation to respect and follow their leaders in
 # 1Th 5:12
 Few lessons are harder for the average Christian to learn, viz.,
 good following. \\The word of God\\ (\\ton logon tou theou\\). The
 preaching of these early disciples, apostles, and prophets
 # 1Co 1:17
 \\And considering the issue of their life\\ (\\hn anatherountes tn\\
 \\ekbasin ts anastrophs\\). No "and" in the Greek, but the relative
 \\hn\\ (whose) in the genitive case after \\anastrophs\\, "considering
 the issue of whose life." Present active participle of
 \\anathere\\, late compound, to look up a subject, to investigate,
 to observe accurately, in N.T. only here and
 # Ac 17:23
 \\Ekbasis\\ is an old word from \\ekbain\\, to go out
 # Heb 11:15
 here only in N.T.), originally way out
 # 1Co 10:13
 but here (only other N.T. example) in sense of end or issue as in
 several papyri examples (Moulton and Milligan, _Vocabulary_).
 \\Imitate their faith\\ (\\mimeisthe tn pistin\\). Present middle
 imperative of \\mimeomai\\, old verb (from \\mimos\\, actor, mimic), in
 N.T. only here,
 # 2Th 3:7,9; 3Jo 1:11
 Keep on imitating the faith of the leaders.

07105
 \\Jesus Christ is the same yesterday and today, yea and forever\\
 (\\Isous Christos echthes kai smeron ho autos kai eis tous\\
 \\ainas\\). There is no copula in the Greek. Vincent insists that
 \\estin\\ be supplied between \\Isous\\ and \\Christos\\, "Jesus is
 Christ," but it more naturally comes after \\Christos\\ as the
 Revised Version has it. The old adverb \\echthes\\ is rare in the
 N.T.
 # Joh 4:52; Ac 7:28; Heb 13:8
 Here it refers to the days of Christ's flesh
 # 2:3; 5:7
 and to the recent work of the leaders
 # 13:7
 "Today" (\\smeron\\,
 # 3:15
 is the crisis which confronts them. "Forever" (\\eis tous ainas\\)
 is eternity as well as the Greek can say it. Jesus Christ is
 eternally "the same"
 # 1:12
 and the revelation of God in him
 # 1:1
 is final and never to be superseded or supplemented (Moffatt).
 Hence the peril of apostasy from the only hope of man.

07106
 \\Be not carried away\\ (\\m parapheresthe\\). Prohibition with \\m\\ and
 present passive imperative of \\parapher\\, old verb to lead along
 # Jude 1:12
 to carry past
 # Mr 14:36
 to lead astray as here. \\By divers and strange teachings\\
 (\\didachais poikilais kai xenais\\). For \\poikilos\\ (many coloured)
 see
 # 2:4
 \\Xenos\\ for guest we have had in
 # 11:13
 but here as adjective meaning unheard of
 # 1Pe 4:12
 as in older Greek also. The new is not always wrong any more than
 the old is always right
 # Mt 13:52
 But the air was already full of new and strange teachings that
 fascinated many by their very novelty. The warning here is always
 needed. Cf.
 # Ga 1:6-9; 2Ti 3:16
 \\That the heart be established by grace\\ (\\chariti bebaiousthai tn\\
 \\kardian\\). Present passive infinitive of \\bebaio\\ (from \\bain\\) to
 make stable with the instrumental case \\chariti\\ (by grace) and the
 accusative of general reference (\\tn kardian\\). How true it is
 that in the atmosphere of so many windy theories only the heart
 is stable that has an experience of God's grace in Christ. \\That\\
 \\occupied themselves\\ (\\hoi peripatountes\\). "That walked" in the
 ritualistic Jewish rules about meats. \\Were not profited\\ (\\ouk\\
 \\phelthsan\\). First aorist passive indicative of \\phele\\, to
 help. Mere Jewish ceremonialism and ritualism failed to build up
 the spiritual life. It was sheer folly to give up Christ for
 Pharisaism or for Moses.

07107
 \\We have an altar\\ (\\echomen thusiastrion\\). We Christians have a
 spiritual altar (\\thusiastrion\\), not a literal one
 # 7:13
 This metaphor is carried out. \\Whereof\\ (\\ex hou\\). Our spiritual
 altar. \\The tabernacle\\ (\\ti skni\\). Dative case with \\latreuontes\\
 (serve), \\skn\\ being used for "the whole ceremonial economy"
 (Vincent) of Judaism.

07108
 \\Of those beasts whose blood\\ (\\hn zn to haima toutn\\). The
 antecedent (\\zn\\) of \\hn\\ is here incorporated and attracted into
 the case of the relative, "the blood of which beasts" and then
 \\toutn\\ (genitive demonstrative) is added, "of these." Cf.
 # Le 4:12,21; 16:27
 for the Old Testament ritual in such cases. This is the only
 example in the LXX or N.T. where \\zn\\ (animal) is used of a
 sacrificial victim. See also
 # Ex 29:14; 32:26
 for burning without the camp.

07109
 \\Wherefore Jesus also\\ (\\dio kai Isous\\). The parallel is drawn
 between the O.T. ritual and the better sacrifice of Jesus already
 discussed
 # 9:13-10:18
 The purpose of Jesus is shown (\\hina hagiasi\\, \\hina\\ and the first
 aorist active subjunctive of \\hagiaz\\, to sanctify), the means
 employed (\\dia tou idiou haimatos\\, by his own blood), the place of
 his suffering (\\epathen\\, as in
 # 5:8
 is also given (\\ex ts puls\\, outside the gate, implied in
 # Joh 19:17
 which phrase corresponds to "outside the camp" of verse
 # 11

07110
 \\Let us therefore go forth to him\\ (\\toinun exerchmetha pros\\
 \\auton\\). Inferential particle (\\toi, nun\\), usually post-positive
 # Lu 20:25; 1Co 9:26
 only N.T. examples. Present middle volitive subjunctive of
 \\exerchomai\\. "Let us keep on going out there to him." If a
 separation has to come between Judaism and Christianity, let us
 give up Judaism, and go out to Christ "outside the camp" and take
 our stand with him there on Golgotha, "bearing his reproach (\\ton\\
 \\oneidismon autou pherontes\\) as Jesus himself endured the Cross
 despising the shame
 # 12:2
 and as Moses accepted "the reproach of the Messiah"
 # 11:26
 in his day. The only decent place for the follower of Christ is
 beside the Cross of Christ with the reproach and the power
 # Ro 8:1
 in it. This is the great passionate plea of the whole Epistle.

07111
 \\An abiding city\\ (\\menousan polin\\). Jerusalem has lost its charm
 for followers of Christ. Vincent rightly argues that the Epistle
 must have been written before the destruction of Jerusalem else a
 reference to that event could hardly have been avoided here. We
 are now where Abraham was once
 # 11:10

07112
 \\Through him\\ (\\di' autou\\). That is Jesus. He is our Priest and
 Sacrifice, the only efficient and sufficient one. \\Let us offer\\
 \\up\\ (\\anaphermen\\). Present active volitive subjunctive of
 \\anapher\\, "let us keep on offering up." Jesus is living and let
 us go to him. \\A sacrifice of praise\\ (\\thusian aineses\\). This
 phrase occurs in
 # Le 7:12; Ps 54:8
 The word \\ainesis\\ (from \\aine\\, to praise), common in LXX, is only
 here in N.T. \\The fruit of lips\\ (\\karpon cheilen\\). In apposition
 (\\tout 'estin\\) and explanation of \\thusian aineses\\. Cf.
 # Ho 14:3; Isa 57:19
 \\Which made confession to his name\\ (\\homologountn ti onomati\\
 \\autou\\). This use of \\homologe\\ with the dative in the sense of
 praise like \\exomologe\\ is unique, though the papyri furnish
 examples in the sense of gratitude (Moulton and Milligan,
 _Vocabulary_).

07113
 \\To do good\\ (\\ts eupoiias\\). Genitive case. Late compound from
 \\eupoios\\ (\\eupoie\\), common in Epictetus, but here only in N.T., a
 doing good. \\To communicate\\ (\\koinnias\\). Genitive case. See
 # 2Co 9:13
 for use for contribution, beneficence. Moffatt notes that the
 three great definitions of worship and religious service in the
 N.T. (here,
 # Ro 12:1; Jas 1:27
 are all inward and ethical. \\Forget not\\ (\\m epilanthanesthe\\).
 Prohibition with \\m\\ and the present middle imperative of
 \\epilanthan\\
 # 6:10; 13:2
 Here with the genitive case. \\Is well pleased\\ (\\euaresteitai\\).
 Present passive indicative of \\euareste\\
 # Heb 11:5
 With the associative instrumental case \\thusiais\\ (sacrifices).

07114
 \\Obey\\ (\\peithesthe\\). Present middle imperative of \\peith\\ with
 dative case. \\Submit\\ (\\hupeikete\\). Present active imperative of
 \\hupeik\\, old compound to yield under, to give up. Here only in
 N.T. \\They watch\\ (\\agrupnousin\\). Present active indicative of
 \\agrupne\\ old verb (from \\agre\\, to search, \\hupnos\\, sleep), to
 seek after sleep, to be sleepless, be watchful
 # Mr 13:33
 \\As they that shall give account\\ (\\hs logon apodsontes\\). Regular
 Greek idiom with \\hs\\ and the future participle. For \\logon\\
 \\apodidmi\\, to render account, see
 # Mt 12:36
 These leaders as good shepherds recognize keenly their
 responsibility for the welfare of the flock. \\And not with grief\\
 (\\kai m stenazontes\\). "And not groaning" (cf.
 # Ro 8:23
 \\Unprofitable\\ (\\alusiteles\\). Old double compound adjective (alpha
 privative and \\lusitels\\ and this from \\lu\\, to pay, and \\telos\\,
 tax, useful or profitable as
 # Lu 17:2
 not profitable, not advantageous, by _litotes_, hurtful,
 pernicious. Common rhetorical _litotes_, here only in N.T.

07115
 \\Honestly\\ (\\kals\\). Nobly, honourably. Apparently the writer is
 conscious that unworthy motives have been attributed to him. Cf.
 Paul in
 # 1Th 2:18; 2Co 1:11,17

07116
 \\That I may be restored to you the sooner\\ (\\hina tacheion\\
 \\apokatastath humin\\). Purpose clause with \\hina\\ and the first
 aorist passive subjunctive of \\apokathistmi\\, an old double
 compound as in
 # Mt 12:13
 What is meant by \\tacheion\\
 # Joh 13:27; 20:4
 we do not know, possibly sickness. See verse
 # 23
 also for \\tacheion\\.

07117
 \\The God of peace\\ (\\ho theos ts eirns\\). God is the author and
 giver of peace, a Pauline phrase (6 times) as in
 # 1Th 5:23
 \\Who brought again from the dead\\ (\\ho anagagn ek nekrn\\). Second
 aorist active articular participle of \\anag\\ (cf.
 # Ro 10:7
 the only direct mention of the resurrection of Jesus in the
 Epistle, though implied often
 # 1:3
 etc.). \\That great shepherd of the sheep\\ (\\ton poimena tn probatn\\
 \\ton megan\\). This phrase occurs in
 # Isa 63:11
 except \\ton megan\\ which the author adds as in
 # 4:14; 10:21
 So here, "the shepherd of the sheep the great one." \\With the\\
 \\blood of the eternal covenant\\ (\\en haimati diathks ainiou\\).
 This language is from
 # Zec 9:11
 The language reminds us of Christ's own words in
 # Mr 14:24
 # Mt 26:28; Lu 22:20; 1Co 11:25
 about "my blood of the covenant."

07118
 \\Make you perfect\\ (\\katartisai\\). First aorist active optative of
 \\katartiz\\, to equip, as in
 # 10:5
 A wish for the future. See
 # 1Co 1:10; 2Co 13:11; 2Ti 3:17
 \\Working in us\\ (\\poin en hemin\\). "Doing in us." Some MSS. read "in
 you." \\Well-pleasing\\ (\\euareston\\). Compound adjective (\\eu,\\
 \\arestos\\). Usually with the dative
 # Ro 12:2
 here with \\enpion autou\\ more like the Hebrew. This is one of the
 noblest doxologies in the N.T.

07119
 \\Bear with\\ (\\anechesthe\\). Present middle imperative (some MSS. have
 \\anechesthai\\, infinitive) of \\anech\\ with the ablative, "hold
 yourselves back from" as in
 # Col 3:13
 \\The word of exhortation\\ (\\tou logou ts paraklses\\). His
 description of the entire Epistle. It certainly is that, a
 powerful appeal in fact. \\I have written\\ (\\epesteila\\). First aorist
 active indicative (epistolary aorist) of \\epistell\\, old word to
 send a letter (\\epistol\\) as in
 # Ac 15:20
 \\In few words\\ (\\dia brachen\\). Common Greek idiom, here only in
 N.T. (from \\brachus\\, brief, short). Cf. \\di' olign egrapsa\\ in
 # 1Pe 5:12

07120
 \\Hath been set at liberty\\ (\\apolelumenon\\). Perfect passive
 participle of \\apolu\\, to set free, in indirect discourse after
 \\ginskete\\. Possibly from prison if he came to Rome at Paul's
 request
 # 2Ti 4:11,21
 \\Shortly\\ (\\tacheion\\). Same comparative as in verse
 # 19
 "sooner" than I expect (?).

07121
 \\They of Italy\\ (\\hoi apo ts Italias\\). Either those with the author
 in Italy or those who have come from Italy to the author outside
 of Italy.


07122
07123
 \\James\\ (\\Iakbos\\). Grecised form (nominative absolute) of the
 Hebrew \\Iakb\\ (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\\ (\\doulos\\). Bond-servant or slave as Paul
 # Ro 1:1; Php 1:1; Tit 1:1
 \\Of the Lord Jesus Christ\\ (\\kuriou Isou Christou\\). Here on a par
 with God (\\theou\\) and calls himself not \\adelphos\\ (brother) of
 Jesus, but \\doulos\\. The three terms here as in
 # 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 \\kurios\\ 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 \\Kurios Isous\\ and
 # Php 2:11
 for \\Kurios Isous Christos\\. \\To the twelve tribes\\ (\\tais ddeka\\
 \\phulais\\). Dative case. The expression means "Israel in its
 fulness and completeness" (Hort), regarded as a unity
 # Ac 26:7
 with no conception of any "lost" tribes. \\Which are of the\\
 \\Dispersion\\ (\\tais en ti diaspori\\). "Those in the Dispersion"
 (repeated article). The term appears in
 # De 28:25
 (LXX) and comes from \\diaspeir\\, 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 (_Koin_,
 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 _Koin_
 but in the Hebraic tone. \\Greeting\\ (\\chairein\\). Absolute infinitive
 (present active of \\chair\\) as in
 # Ac 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 \\chairein\\
 \\legete\\ in
 # 2Jo 1:10,11

07124
 \\Count it\\ (\\hgsasthe\\). First aorist middle imperative of
 \\hgeomai\\, old verb to consider. Do it now and once for all. \\All\\
 \\joy\\ (\\psan charan\\). "Whole joy," " unmixed joy," as in
 # Php 2:29
 Not just "some joy" along with much grief. \\When\\ (\\hotan\\).
 "Whenever," indefinite temporal conjunction. \\Ye fall into\\
 (\\peripeste\\). Second aorist active subjunctive (with the
 indefinite \\hotan\\) from \\peripipt\\, literally to fall around (into
 the midst of), to fall among as in
 # Lu 10:30
 \\listais periepesen\\ (he fell among robbers). Only other N.T.
 example of this old compound is in
 # Ac 27:41
 Thucydides uses it of falling into affliction. It is the picture
 of being surrounded (\\peri\\) by trials. \\Manifold temptations\\
 (\\peirasmois poikilois\\). 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
 \\peirasmos\\ (from \\peiraz\\, late form for the old \\peira\\ as in
 # Ac 26:21
 both in good sense as in
 # Joh 6:6
 and in bad sense as in
 # Mt 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
 # 12
 (clearly in \\peiraz\\ in verse
 # 13
 and so in
 # Heb 3:8
 Trials rightly faced are harmless, but wrongly met become
 temptations to evil. The adjective \\poikilos\\ (manifold) is as old
 as Homer and means variegated, many coloured as in
 # Mt 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.

07125
 \\Knowing\\ (\\ginskontes\\). Present active participle of \\ginsk\\
 (experimental knowledge, the only way of getting this view of
 "trials" as "all joy"). \\The proof\\ (\\to dokimion\\). Now known
 (Deissmann, _Bible Studies_, pp. 259ff.) from the papyri examples
 of \\dokimios\\ as an adjective in the same sense (good gold,
 standard gold) as \\dokimos\\ proved or tested
 # Jas 1:12
 The use of \\to dokimion\\ (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
 # 6; 2:1; 5:15
 regards faith (\\pistis\\) like Paul "as the very foundation of
 religion" (Mayor). \\Worketh\\ (\\katergazetai\\). Present (durative)
 middle indicative of the compound verb with the perfective sense
 of \\kata\\ as in
 # Php 2:12
 which see. \\Patience\\ (\\hupomonn\\). Old and common word for
 remaining under (\\hupomen\\), "staying power" (Ropes), as in
 # Col 1:11

07126
 \\Let have\\ (\\echet\\). Present active imperative of \\ech\\, let it keep
 on having. \\Perfect\\ (\\teleion\\). See
 # Ro 5:3
 for a like chain of blessings. Carry on the work to the end or
 completion (from \\telos\\, end) as in
 # Joh 17:4
 (\\to ergon teleisas\\, having finished the work). \\That ye may be\\
 (\\hina te\\). Purpose clause with \\hina\\ and present active
 subjunctive of \\eimi\\. This is the goal of patience. \\Perfect and\\
 \\entire\\ (\\teleioi kai holoklroi\\). Perfected at the end of the task
 (\\telos\\) and complete in all parts (\\holoklroi\\, \\holos\\ whole and
 \\klros\\ lot or part). "Perfected all over." These two adjectives
 often occur together in Philo, Plutarch, etc. See
 # Ac 3:16
 for \\holoklrian\\ (perfect soundness). \\Lacking in nothing\\ (\\en\\
 \\mdeni leipomenoi\\). Present passive participle of \\leip\\ to leave.
 Negative statement of the preceding positive as often in James
 (cf.
 # 1:6
 There is now a digression (verses
 # 5-8
 from the discussion of \\peirasmos\\, which is taken up again in
 verse
 # 9
 The word \\leipomenoi\\ (lacking) suggests the digression.

07127
 \\Lacketh wisdom\\ (\\leipetai sophias\\). Condition of first class,
 assumed as true, \\ei\\ and present passive indicative of \\leip\\ to be
 destitute of, with ablative case \\sophias\\. "If any one falls short
 of wisdom." A banking figure, to have a shortage of wisdom (not
 just knowledge, \\gnses\\, but wisdom \\sophias\\, the practical use of
 knowledge) . \\Let him ask\\ (\\aiteit\\). Present active imperative of
 \\aite\\, "let him keep on asking." \\Of God\\ (\\para tou theou\\). "From
 (from beside) God," ablative case with \\para\\. Liberally (\\hapls\\).
 This old adverb occurs here only in the N.T. (from \\haplous\\,
 single-fold,
 # Mt 6:22
 and \\haplots\\, simplicity, generosity, is common--
 # 2Co 8:2; Ro 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
 \\haplots\\ in
 # 2Co 8:2; Ro 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; Pr 2:3
 \\Upbraideth not\\ (\\m oneidizontos\\). Present active participle of
 \\oneidiz\\ (old verb to reproach, to cast in one's teeth,
 # Mt 5:11
 in the ablative case like \\didontos\\ agreeing with \\theou\\ and with
 the usual negative of the participle (\\me\\). This is the negative
 statement of \\didontos hapls\\ (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\\ (\\kai dothsetai auti\\). First future
 passive of \\didmi\\, a blessed promise in accord with the words of
 Jesus
 # Mt 7:7,11; Lu 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.

07128
 \\In faith\\ (\\en pistei\\). Faith here "is the fundamental religious
 attitude" (Ropes), belief in God's beneficent activity and
 personal reliance on him (Oesterley). \\Nothing doubting\\ (\\mden\\
 \\diakrinomenos\\). Negative way of saying \\en pistei\\ (in faith),
 present passive participle of \\diakrin\\, old verb to separate
 (\\krin\\) between (\\dia\\), to discriminate as shown clearly in
 # Ac 11:12, 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 \\diamerizomai\\ in
 # Lu 11:18
 and occurs in
 # Mt 21:21; Mr 11:23; Ac 10:20; Ro 2:4; 4:20; 14:23
 It is a vivid picture of internal doubt. \\Is like\\ (\\eoiken\\). Second
 perfect active indicative with the linear force alone from \\eik\\
 to be like. Old form, but in N.T. only here and verse
 # 23
 (a literary touch, not in LXX). \\The surge of the sea\\ (\\kludni\\
 \\thalasss\\). Old word (from \\kluz\\ to wash against) for a dashing
 or surging wave in contrast with \\kuma\\ (successive waves), in N.T.
 only here and
 # Lu 8:24
 In associative instrumental case after \\eoiken\\. In
 # Eph 4:14
 we have \\kludoniz\\ (from \\kludn\\), to toss by waves. \\Driven by the\\
 \\wind\\ (\\anemizomeni\\). Present passive participle (agreeing in case
 with \\kludni\\) of \\anemiz\\, earliest known example and probably
 coined by James (from \\anemos\\), who is fond of verbs in \\-iz\\
 (Mayor). The old Greek used \\anemo\\. In
 # Eph 4:14
 Paul uses both \\kludoniz\\ and \\peripher anemi\\. It is a vivid
 picture of the sea whipped into white-caps by the winds. \\Tossed\\
 (\\ripizomeni\\). Present passive participle also in agreement with
 \\kludni\\ from \\ripiz\\, rare verb (Aristophanes, Plutarch, Philo)
 from \\ripis\\ (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.

07129
 \\That man\\ (\\ho anthrpos ekeinos\\). Emphatic use of \\ekeinos\\. \\Of the\\
 \\Lord\\ (\\para tou kuriou\\). Ablative case with \\para\\ like \\theou\\ in
 verse
 # 5

07130
 \\Man\\ (\\anr\\). Instead of \\anthrpos\\ (general term) in verse
 # 7
 perhaps for variety (Ropes), but often in James
 # 1:12,23; 2:2; 3:2
 though in other Epistles usually in distinction from \\gun\\
 (woman). \\Double-minded\\ (\\dipsuchos\\). First appearance of this
 compound known and in N.T. only here and
 # 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 \\dis\\ twice and \\psuch\\
 soul, double-souled, double-minded, Bunyan's "Mr.
 Facing-both-ways." Cf. the rebuke to Peter (\\edistasas\\) in
 # Mt 14:31
 \\Unstable\\ (\\akatastatos\\). Late double compound (alpha privative and
 \\katastatos\\ verbal from \\kathistmi\\), in LXX once
 # Is 54:11
 and in Polybius, in N.T. only here and
 # 3:8
 It means unsteady, fickle, staggering, reeling like a drunken
 man. Surely to James such "doubt" is no mark of intellectuality.

07131
 \\But\\ (\\de\\). Return to the point of view in verse
 # 2
 \\Of low degree\\ (\\ho tapeinos\\). "The lowly" brother, in outward
 condition
 # Lu 1:52
 humble and poor as in
 # Ps 9:39; Pr 30:14
 not the spiritually humble as in
 # Mt 11:29; Jas 4:6
 In the LXX \\tapeinos\\ 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\\ (\\kauchasth en\\
 \\ti hupsei autou\\). Paradox, but true. In his low estate he is "in
 his height" (\\hupsos\\, old word, in N.T., also in
 # Lu 1:78; Eph 3:1
 etc.).

07132
 \\In that he is made low\\ (\\en ti tapeinsei autou\\). "In his low
 estate." Play on \\tapeinsis\\ (from \\tapeino\\,
 # Php 3:7
 like \\tapeinos\\ of verse
 # 9
 old word in various senses, in N.T. only here,
 # Lu 1:48; Ac 8:33; Php 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\\ (\\hs\\
 \\anthos chortou\\). From the LXX
 # Isa 40:6
 \\Chortos\\ means pasture, then grass
 # Mr 6:39
 or fodder. \\Anthos\\ is old word, in N.T. only here, verse
 # 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\\
 (\\pareleusetai\\). Future middle indicative (effective aoristic
 future, shall pass completely away from earth).

07133
 \\Ariseth\\ (\\aneteilen\\). Gnomic or timeless aorist active indicative
 of the old compound \\anatell\\, used here of plants (cf. \\anathall\\
 in
 # Php 4:10
 often of the sun
 # Mt 13:6
 \\With the scorching wind\\ (\\sun ti kausni\\). Associative
 instrumental case with \\sun\\. In the LXX this late word (from
 \\kausos\\) is usually the sirocco, the dry east wind from the desert
 # Job 1:19
 In
 # Mt 20:12; Lu 12:55
 it is the burning heat of the sun. Either makes sense here.
 \\Withereth\\ (\\exranen\\). Another gnomic aorist active indicative
 (Robertson, _Grammar_, p. 837) of \\xrain\\, old verb (from \\xros\\,
 dry or withered,
 # Mt 12:10
 to dry up. Grass and flowers are often used to picture the
 transitoriness of human life. \\Falleth\\ (\\exepesen\\). Another gnomic
 aorist (second aorist active indicative) of \\ekpipt\\ to fall out
 (off). \\The grace\\ (\\h euprepeia\\). Old word (from \\eupreps\\
 well-looking, not in the N.T.), only here in N.T. Goodly
 appearance, beauty. \\Of the fashion of it\\ (\\tou prospou autou\\).
 "Of the face of it." The flower is pictured as having a "face,"
 like a rose or lily. \\Perisheth\\ (\\apleto\\). Another gnomic aorist
 (second aorist middle indicative of \\apollumi\\, to destroy, but
 intransitive here, to perish). The beautiful rose is pitiful when
 withered. \\Shall fade away\\ (\\maranthsetai\\). Future passive
 indicative of \\marain\\, old verb, to extinguish a flame, a light.
 Used of roses in Wisdom 2:8. \\Goings\\ (\\poreiais\\). Old word from
 \\poreu\\ to journey, in N.T. only here and
 # Lu 13:22
 (of Christ's journey toward Jerusalem). The rich man's travels
 will come to "journey's end."

07134
 \\Endureth\\ (\\hupomenei\\). Present active indicative of \\hupomen\\. Cf.
 verse
 # 3
 \\Temptation\\ (\\peirasmon\\). Real temptation here. See verse
 # 2
 for "trials." \\When he hath been approved\\ (\\dokimos genomenos\\).
 "Having become approved," with direct reference to \\to dokimion\\ in
 verse
 # 3
 See also
 # Ro 5:4
 for \\dokim\\ (approval after test as of gold or silver). This
 beatitude (\\makarios\\) is for the one who has come out unscathed.
 See
 # 1Ti 6:9
 \\The crown of life\\ (\\ton stephanon ts zs\\). The same phrase
 occurs in
 # Re 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 (\\diadma\\) of royalty
 # Ps 20:3
 where \\stephanos\\ is used like \\diadma\\, the kingly crown).
 \\Stephanos\\ has a variety of uses. Cf. the thorn chaplet on Jesus
 # Mt 27:29
 \\The Lord\\. Not in the oldest Greek MSS., but clearly implied as
 the subject of \\epggeilato\\ (\\he promised\\, first aorist middle
 indicative).

07135
 \\Let no one say\\ (\\mdeis leget\\). Present active imperative,
 prohibiting such a habit. \\When he is tempted\\ (\\peirazomenos\\).
 Present passive participle of \\peiraz\\, here in evil sense of
 tempt, not test, as in
 # Mt 4:1
 Verses
 # 12-18
 give a vivid picture of temptation. \\I am tempted of God\\ (\\apo\\
 \\theou peirazomai\\). The use of \\apo\\ shows origin (\\apo\\ with ablative
 case), not agency (\\hupo\\), as in
 # Mr 1:13
 of Satan. It is contemptible, but I have heard wicked and weak
 men blame God for their sins. Cf.
 # Pr 19:3
 Sirach 15:11f. Temptation does not spring "from God." \\Cannot be\\
 \\tempted with evil\\ (\\apeirastos kakn\\). Verbal compound adjective
 (alpha privative and \\peiraz\\), 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 \\apeiratos\\ (from \\peira\\), but
 this is the earliest example of \\apeirastos\\ (from \\peiraz\\) made on
 the same model. Only here in the N.T. Hort notes \\apeiratos kakn\\
 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\\ (\\peirazei\\
 \\de autos oudena\\). Because "untemptable."

07136
 \\When he is drawn away by his own lust\\ (\\hupo ts idias epithumias\\
 \\exelkomenos\\). \\Epithumia\\ is old word for craving (from \\epithume\\,
 to have a desire for) either good
 # Php 1:23
 or evil
 # Ro 7:7
 as here. Like a fish drawn out from his retreat. \\Enticed\\
 (\\deleazomenos\\). Present passive participle of \\deleaz\\, old verb
 from \\delear\\ (bait), to catch fish by bait or to hunt with snares
 and Philo has \\huph' hdons deleazetai\\ (is enticed by pleasure).
 In N.T. only here and
 # 2Pe 2:14,18
 Allured by definite bait.

07137
 \\Then\\ (\\eita\\). The next step. \\The lust\\ (\\h epithumia\\). Note
 article, the lust (verse
 # 14
 which one has. \\When it hath conceived\\ (\\sullabousa\\). Second aorist
 active participle of \\sullamban\\, old word to grasp together, in
 hostile sense
 # Ac 26:21
 in friendly sense of help
 # Php 4:3
 in technical sense of a woman taking a man's seed in conception
 # Lu 1:24
 here also of lust (as a woman), "having conceived." The will
 yields to lust and conception takes place. \\Beareth sin\\ (\\tiktei\\
 \\hamartian\\). Present active indicative of \\tikt\\ 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
 # Ps 7:14
 for this same metaphor. \\The sin\\ (\\h hamartia\\). The article refers
 to \\hamartia\\ just mentioned. \\When it is full-grown\\
 (\\apotelestheisa\\). First aorist passive participle of \\apotele\\,
 old compound verb with perfective use of \\apo\\, in N.T. only here
 and
 # Lu 13:32
 It does not mean "full-grown" like \\teleio\\, 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
 # Ro 6:6; Col 3:5
 \\Bringeth forth death\\ (\\apokuei thanaton\\). Late compound (\\kue\\ to
 be pregnant, perfective use of \\apo\\) 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
 \\tikt\\. 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
 # Ro 6:21-23; 8:6
 "The birth of death follows of necessity when one sin is fully
 formed" (Hort).

07138
 \\Be not deceived\\ (\\m plansthe\\). Prohibition with \\m\\ and the
 present passive imperative of \\plana\\, common verb to lead astray.
 This is the way of sin to deceive and to kill
 # Ro 7:7-14
 The devil is a pastmaster at blinding men's eyes about sin
 # 2Co 4:4; Ro 1:27; Eph 4:14
 etc.).

07139
 \\Gift\\ (\\dosis\\) \\--boon\\ (\\drma\\). Both old substantives from the
 same original verb (\\didmi\\), to give. \\Dosis\\ is the act of giving
 (ending \\-sis\\), but sometimes by metonymy for the thing given like
 \\ktisis\\ for \\ktisma\\
 # Col 1:15
 But \\drma\\ (from \\dre\\, from \\dron\\ a gift) only means a gift,
 a benefaction
 # Ro 5:16
 The contrast here argues for "giving" as the idea in \\dosis\\.
 Curiously enough there is a perfect hexameter line here: \\psa do\\
 \\/ sis aga / th kai / pn d / rma te / leion\\. 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 \\drma\\, but that is not conclusive. \\From above\\
 (\\anthen\\). That is, from heaven. Cf.
 # Joh 3:31; 19:11
 \\Coming down\\ (\\katabainon\\). Present active neuter singular
 participle of \\katabain\\ agreeing with \\drma\\, expanding and
 explaining \\anthen\\ (from above). \\From the Father of lights\\ (\\apo\\
 \\tou patros tn phtn\\). "Of the lights" (the heavenly bodies).
 For this use of \\patr\\ see
 # Job 38:28
 (Father of rain);
 # 2Co 1:3; Eph 1:17
 God is the Author of light and lights. \\With whom\\ (\\par' hi\\). For
 \\para\\ (beside) with locative sense for standpoint of God see \\para\\
 \\ti thei\\
 # Mr 10:27; Ro 2:11; 9:14; Eph 6:9
 \\Can be no\\ (\\ouk eni\\). This old idiom (also in
 # Ga 3:28; Col 3:11
 may be merely the original form of \\en\\ with recessive accent
 (Winer, Mayor) or a shortened form of \\enesti\\. The use of \\eni en\\
 in
 # 1Co 6:5
 argues for this view, as does the use of \\eine\\ (\\einai\\) in Modern
 Greek (Robertson, _Grammar_, p. 313). \\Variation\\ (\\parallag\\). Old
 word from \\parallass\\, to make things alternate, here only in N.T.
 In Aristeas in sense of alternate stones in pavements. Dio
 Cassius has \\parallaxis\\ 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\\ (\\trops aposkiasma\\). \\Trop\\ is an old word for "turning"
 (from \\trep\\ to turn), here only in N.T. \\Aposkiasma\\ is a late and
 rare word (\\aposkiasmos\\ in Plutarch) from \\aposkiaz\\ (\\apo, skia\\)
 a shade cast by one object on another. It is not clear what the
 precise metaphor is, whether the shadow thrown on the dial
 (\\aposkiaz\\ 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 \\h\\
 \\trops aposkiasmatos\\ (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.

07140
 \\Of his own will\\ (\\boultheis\\). First aorist passive participle of
 \\boulomai\\. Repeating the metaphor of birth in verse
 # 15
 but in good sense. God as Father acted deliberately of set
 purpose. \\He brought us forth\\ (\\apekusen\\). First aorist active
 indicative of \\apokue\\ (verse
 # 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
 # Ac 17:28
 \\By the word of truth\\ (\\logi altheias\\). Instrumental case \\logi\\.
 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 \\altheias\\). \\That we\\
 \\should be\\ (\\eis to einai hms\\). Purpose clause \\eis to\\ and the
 infinitive \\einai\\ with the accusative of general reference \\hms\\
 (as to us). \\A kind of first-fruits\\ (\\aparchn tina\\). "Some
 first-fruits" (old word from \\aparchomai\\), of Christians of that
 age. See
 # Ro 16:5

07141
 \\Ye know this\\ (\\iste\\). 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 \\oidate\\, the usual vernacular _Koin_ perfect indicative).
 The imperative uses only \\iste\\ and only the context can decide
 which it is. \\Esto\\ (let be) is imperative. \\Swift to hear\\ (\\tachus\\
 \\eis to akousai\\). For this use of \\eis to\\ with the infinitive after
 an adjective see
 # 1Th 4:9
 For \\eis to\\ after adjectives see
 # Ro 16:19
 The picture points to listening to the word of truth (verse
 # 18
 and is aimed against violent and disputatious speech (chapter
 # 3:1-12
 The Greek moralists often urge a quick and attentive ear. \\Slow to\\
 \\speak\\ (\\bradus eis to lalsai\\). Same construction and same
 ingressive aorist active infinitive, slow to begin speaking, not
 slow while speaking. \\Slow to anger\\ (\\bradus eis orgn\\). He drops
 the infinitive here, but he probably means that slowness to speak
 up when angry will tend to curb the anger.

07142
 \\The wrath of man\\ (\\org andros\\). Here \\anr\\ (as opposed to \\gun\\
 woman), not \\anthrpos\\ of verse
 # 19
 (inclusive of both man and woman). If taken in this sense, it
 means that a man's anger (settled indignation in contrast with
 \\thumos\\, 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
 # Ac 10:35
 for "working righteousness," and
 # Jas 2:9
 for "working sin" (\\ergazomai\\ both times).

07143
 \\Wherefore\\ (\\dio\\). Because of this principle. See
 # Eph 4:25
 \\Putting away\\ (\\apothemenoi\\). Second aorist middle participle of
 \\apotithmi\\, to put off, metaphor of removing clothing as in
 # Ro 13:12; Col 3:8; Eph 4:22,25; 1Pe 2:1
 \\Filthiness\\ (\\ruparian\\). Late word (Plutarch) from \\ruparos\\, dirty
 # Jas 2:2
 here only in N.T. Surely a dirty garment. \\Overflowing of\\
 \\wickedness\\ (\\perisseian kakias\\). \\Perisseia\\ is a late word (from
 \\perissos\\, abundant, exceeding), only four times in N.T., in
 # 2Co 8:2
 with \\charas\\ (of joy), in
 # Ro 5:17
 with \\charitos\\ (of grace). \\Kakia\\ (from \\kakos\\, evil) can be
 either general like \\ruparia\\ (filthiness, naughtiness), or special
 like "malice." But any of either sense is a "superfluity." \\With\\
 \\meekness\\ (\\en pratti\\). In docility. "The contrast is with \\org\\
 rather than \\kakias\\" (Ropes). \\The implanted word\\ (\\ton emphuton\\
 \\logon\\). This old verbal adjective (from \\emphu\\ to implant, to
 grow in), only here in N.T., meaning properly ingrown, inborn,
 not \\emphuteuton\\ (engrafted). It is "the rooted word" (verse
 # 18
 sown in the heart as the soil or garden of God
 # Mt 13:3-23; 15:13; 1Co 3:6
 \\Able to save\\ (\\dunamenon ssai\\). Cf.
 # 1Pe 1:9; Jas 2:14; 4:12; 5:20; Ro 1:16
 Ultimate salvation (effective aorist active infinitive \\ssai\\ from
 \\sz\\).

07144
 \\But be ye\\ (\\ginesthe de\\). Rather, "But keep on becoming" (present
 middle imperative of \\ginomai\\). \\Doers of the word\\ (\\poitai logou\\).
 Old word for agent (\\-ts\\) from \\poie\\ to do as in
 # 4:11; Ro 2:13
 but in
 # Ac 17:28
 our "poet" (long regarded as a "doer" or "maker"). \\Hearers\\
 (\\akroatai\\). Old word for agent again from \\akroamai\\ (to be a
 hearer), in N.T. only here and
 # Ro 2:13
 \\Deluding yourselves\\ (\\paralogizomenoi heautous\\). Present middle
 (direct) participle of \\paralogizomai\\, to reckon aside (\\para\\) and
 so wrong, to cheat, to deceive. Redundant reflexive \\heautous\\ with
 the middle. In N.T. only here and
 # Col 2:4
 Such a man does not delude anyone but himself.

07145
 \\And not a doer\\ (\\kai ou poits\\). Condition of first class,
 assumed as true, and \\ou\\ (rather than \\m\\) contrasts \\poits\\
 with \\akroats\\. \\Unto a man beholding\\ (\\andri katanoounti\\).
 Associative instrumental case after \\eoiken\\ as in
 # 1:6
 Note \\andri\\ as in
 # 1:8
 in contrast with \\gunaiki\\ (woman), not \\anthrpi\\ (general term for
 man). Present active participle of \\katanoe\\ to put the mind down
 on (\\kata, nous\\), to consider attentively, to take note of, as in
 verse
 # 24
 (\\katenosen\\). \\His natural face\\ (\\to prospon ts geneses autou\\).
 "The face of his birth" (origin, lineage, nativity). For this use
 of \\genesis\\ see
 # 3:6; Mt 1:1,18; Lu 1:13
 \\In a mirror\\ (\\en esoptri\\). Old word (from \\eis, opt\\) 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
 \\katoptrizomai\\ in
 # 2Co 3:18

07146
 \\He beholdeth himself\\ (\\katenosen heauton\\). Usually explained as
 gnomic aorist like those in
 # 1:11
 but the ordinary force of the tenses is best here. "He glanced at
 himself (\\katenosen\\ aorist) and off he has gone (\\apelluthen\\
 perfect active) and straightway forgot (\\epelatheto\\, second aorist
 middle indicative of \\epilanthanomai\\) what sort of a man he was"
 (\\hopoios n\\, 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).

07147
 \\He that looketh into\\ (\\ho parakupsas\\). First aorist active
 articular participle of \\parakupt\\, old verb, to stoop and look
 into
 # Joh 20:5,11
 to gaze carefully by the side of, to peer into or to peep into
 # 1Pe 1:12
 Here the notion of beside (\\para\\) or of stooping (\\kupt\\) is not
 strong. Sometimes, as Hort shows, the word means only a cursory
 glance, but the contrast with verse
 # 24
 seems to preclude that here. \\The perfect law\\ (\\nomon teleion\\). For
 \\teleion\\ see
 # 1:17
 See
 # Ro 7:12
 for Paul's idea of the law of God. James here refers to the word
 of truth
 # 1:18
 the gospel of grace
 # Ga 6:2; Ro 12:2
 \\The law of liberty\\ (\\ton ts eleutherias\\). "That of liberty,"
 explaining why it is "perfect"
 # 2:12
 also), rests on the work of Christ, whose truth sets us free
 # Joh 8:32; 2Co 3:16; Ro 8:2
 \\And so continueth\\ (\\kai parameinas\\). First aorist active articular
 participle again of \\paramen\\, parallel with \\parakupsas\\.
 \\Paramen\\ is to stay beside, and see
 # Php 1:25
 for contrast with the simplex \\men\\. \\Being\\ (\\genomenos\\). Rather,
 "having become" (second aorist middle participle of \\ginomai\\ to
 become). \\Not a hearer that forgetteth\\ (\\ouk akroats epilsmons\\).
 "Not a hearer of forgetfulness" (descriptive genitive, marked by
 forgetfulness). \\Epilsmon\\ is a late and rare word (from
 \\epilsmn\\, forgetful, from \\epilanthomai\\, to forget, as in verse
 # 24
 here only in N.T. \\But a doer that worketh\\ (\\alla poits ergou\\).
 "But a doer of work," a doer marked by work (descriptive genitive
 \\ergou\\), not by mere listening or mere talk. \\In his doing\\ (\\en ti\\
 \\poisei autou\\). Another beatitude with \\makarios\\ as in
 # 1:12
 like the Beatitudes in
 # Mt 5:3-12
 \\Poisis\\ is an old word (from \\poie\\ for the act of doing), only
 here in N.T.

07148
 \\Thinketh himself to be religious\\ (\\dokei thrskos einai\\).
 Condition of first class (\\ei-dokei\\). \\Thrskos\\ (of uncertain
 etymology, perhaps from \\threomai\\, to mutter forms of prayer) is
 predicate nominative after \\einai\\, agreeing with the subject of
 \\dokei\\ (either "he seems" or "he thinks"). This source of
 self-deception is in saying and doing. The word \\thrskos\\ 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
 # Mt 6:1-18
 It is the Pharisaic element in Christian worship. \\While he\\
 \\bridleth not his tongue\\ (\\m chalinaggn glssan heautou\\). "Not
 bridling his own tongue." A reference to verse
 # 19
 and the metaphor is repeated in
 # 3:12
 This is the earliest known example of the compound \\chalinagge\\
 (\\chalinos\\, bridle \\ago\\, 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 (\\phimo\\)
 one's mouth
 # Mt 22:12
 \\ephimth\\). \\Deceiveth\\ (\\apatn\\). Present active participle from
 \\apat\\ (deceit). He plays a trick on himself. \\Religion\\
 (\\thrskeia\\). Later form of \\thrski\\ (Herodotus) from \\thrskos\\
 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
 # Ac 26:5
 of Judaism and in
 # Col 2:18
 of worshipping angels. It is vain (\\mataios\\, feminine form same as
 masculine) or empty. Comes to nothing.

07149
 \\Pure religion and undefiled\\ (\\thrskeia kathara kai amiantos\\).
 Numerous examples in papyri and inscriptions of \\thrskeia\\ 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\\ (\\para ti\\
 \\thei kai patri\\). By the side of (\\para\\) and so from God's
 standpoint
 # Mr 10:27
 \\Amiantos\\ (compound verbal adjective, alpha privative, \\miain\\ to
 defile), puts in negative form (cf.
 # 1:4,6
 the idea in \\kathara\\ (pure, clean). This (\\haut\\). Feminine
 demonstrative pronoun in the predicate agreeing with \\thrskeia\\.
 \\To visit\\ (\\episkeptesthai\\). Epexegetic (explaining \\haut\\) present
 middle infinitive of \\episkeptomai\\, common verb to go to see, to
 inspect, present tense for habit of going to see. See
 # Mt 25:36,43
 for visiting the sick. \\The fatherless and widows\\ (\\orphanous kai\\
 \\chras\\). "The natural objects of charity in the community"
 (Ropes). \\Orphanos\\ 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\\ (\\aspilon\\). Old
 adjective (alpha privative and \\spilos\\, spot), spotless. This the
 more important of the two illustrations and the hardest to
 execute. \\To keep\\ (\\trein\\). Present active infinitive, "to keep on
 keeping oneself un-specked from the world" (a world, \\kosmos\\, full
 of dirt and slime that bespatters the best of men).
