07150
 \\My brethren\\ (\\adelphoi mou\\). Transition to a new topic as in
 # 1:19; 2:5,14; 3:1; 5:7
 \\Hold not\\ (\\m echete\\). Present active imperative of \\ech\\ with
 negative \\m\\, exhortation to stop holding or not to have the habit
 of holding in the fashion condemned. \\The faith of our Lord Jesus\\
 \\Christ\\ (\\tn pistin tou kuriou hmn Isou Christou\\). Clearly
 objective genitive, not subjective (faith of), but "faith in our
 Lord Jesus Christ," like \\echete pistin theou\\
 # Mr 11:22
 "have faith in God." See the same objective genitive with \\pistis\\
 in
 # Ac 3:6; Ga 2:16; Ro 3:22; Re 14:12
 Note also the same combination as in
 # 1:1
 "our Lord Jesus Christ" (there on a par with God). \\The Lord of\\
 \\Glory\\ (\\ts doxs\\). Simply "the Glory." No word for "Lord"
 (\\kuriou\\) in the Greek text. \\Ts doxs\\ clearly in apposition with
 \\tou kuriou Isou Christou\\. 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
 # Ro 9:4; 2Co 4:6; Eph 1:17; Heb 1:3
 Cf.
 # 2Co 8:9; Php 2:5-11
 \\With respect of persons\\ (\\en prospolmpsiais\\). A Christian word,
 like \\prospolmpts\\
 # Ac 10:34
 and \\prospolmpteite\\
 # Jas 2:9
 not in LXX or any previous Greek, but made from \\prospon\\
 \\lambanein\\
 # Lu 20:21; Ga 2:6
 which is \\a\\ Hebrew idiom for _panim nasa_, "to lift up the face on
 a person," to be favorable and so partial to him. See
 \\prospolmpsia\\ in this sense of partiality (respect of persons)
 in
 # Ro 2:11; Col 3:25; Eph 6:9
 (nowhere else in N.T.). Do not show partiality.

07151
 \\For\\ (\\gar\\). An illustration of the prohibition. \\If there come in\\
 (\\ean eiselthi\\). Condition of third class (supposable case) with
 \\ean\\ and second (ingressive) aorist active subjunctive of
 \\eiserchomai\\. \\Into your synagogue\\ (\\eis sunaggn humn\\). The
 common word for the gathering of Jews for worship
 # Lu 12:11
 and particularly for the building where they met
 # Lu 4:15,20,28
 etc.). Here the first is the probable meaning as it clearly is in
 # Heb 10:25
 (\\tn episunaggn heautn\\), where the longer compound occurs. It
 may seem a bit odd for a Christian church (\\ekklsia\\) to be termed
 \\sunagg\\, 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
 \\sunagg\\, not \\ekklsia\\. In the fourth century an inscription has
 \\sunagg\\ for the meeting-house of certain Christians. \\A man with\\
 \\a gold ring\\ (\\anr chrusodaktulios\\). "A gold-fingered man,"
 "wearing a gold ring." The word occurs nowhere else, but Lucian
 has \\chrusocheir\\ (gold-handed) and Epictetus has \\chrusous\\
 \\daktulious\\ (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\\ (\\en esthti lampri\\). "In bright
 (brilliant) clothing" as in
 # Lu 23:11; Ac 10:30; Re 18:41
 In contrast with "vile clothing" (\\en rupari esthti\\), "new
 glossy clothes and old shabby clothes" (Hort). \\Ruparos\\ (late word
 from \\rupos\\, filth,
 # 1Pe 3:21
 means filthy, dirty. In N.T. only here and
 # Re 22:11
 (filthy). \\Poor man\\ (\\ptchos\\). Beggarly mendicant
 # Mt 19:21
 the opposite of \\plousios\\ (rich).

07152
 \\And ye have regard to\\ (\\epiblepste de epi\\). First aorist active
 subjunctive (still with \\ean\\ of verse
 # 2
 of \\epiblep\\, followed by repeated preposition \\epi\\, to gaze upon,
 old compound, in N.T. only here and
 # Lu 1:48; 9:38
 \\Weareth\\ (\\phorounta\\). "Wearing," present active participle of the
 old frequentative verb \\phore\\ (from \\pher\\), to bear constantly,
 to wear
 # Mt 11:8
 Note repeated article \\tn\\ (the) with \\esthta\\ pointing to verse
 # 2
 \\And say\\ (\\kai eipte\\). Continuing the third-class condition with
 \\ean\\ and second aorist active subjunctive of \\eipon\\. \\Sit thou here\\
 \\in a good place\\ (\\su kathou hde kals\\). Emphatic position of \\su\\,
 "Do thou sit here in a good place." Present middle imperative of
 \\kathmai\\ to sit for the literary \\kathso\\. See
 # Mt 23:6
 for the first seats in the synagogue (places of honour). \\And ye\\
 \\say to the poor man\\ (\\kai ti ptchi eipte\\). Third class
 condition with \\ean\\ continued as before (\\eipte\\). Note article
 \\ti\\ pointing to verse
 # 2
 \\Stand thou there\\ (\\su stthi ekei\\). Second aorist (intransitive)
 active imperative of \\histmi\\, to place. Ingressive aorist, Take a
 stand. \\Su\\ emphatic again. The MSS. vary in the position of \\ekei\\
 (there). \\Or sit under my footstool\\ (\\ kathou hupo to hupopodion\\
 \\mou\\). For this use of \\hupo\\ "down against" or "down beside" see
 # Ex 19:17
 \\hupo to oros\\ ("at the foot of the mountain") and \\hupo se\\ ("at thy
 feet")
 # De 33:3
 Conquerors often placed their feet on the necks of the victims
 # Lu 20:43

07153
 \\Are ye not divided in your own mind?\\ (\\ou diekrithte en\\
 \\heautois;\\). First aorist (gnomic) passive indicative of \\diakrin\\,
 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.
 # 1:6; Mt 21:21
 \\Judges with evil thoughts\\ (\\kritai dialogismn ponrn\\).
 Descriptive genitive as in
 # 1:25
 \\Dialogismos\\ is an old word for reasoning
 # Ro 1:21
 Reasoning is not necessarily evil, but see
 # Mt 15:19
 (\\ponroi\\) and
 # Mr 7:21
 (\\kakoi\\) for evil reasonings, and
 # 1Ti 2:8
 without an adjective. See
 # Jas 1:8; 4:8
 for \\dipsuchos\\. They are guilty of partiality (a divided mind) as
 between the two strangers.

07154
 \\Did not God choose?\\ (\\ouch ho theos exelexato;\\). Affirmative
 answer expected. First aorist middle (indirect, God chose for
 himself) indicative of \\ekleg\\, the very form used by Paul three
 times of God's choice in
 # 1Co 1:27
 \\As to the world\\ (\\ti kosmi\\). The ethical dative of interest, as
 the world looks at it as in
 # Ac 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
 # Mt 10:23-26; 1Co 1:26-28
 \\Rich in faith\\ (\\plousious en pistei\\). Rich because of their faith.
 As he has shown in
 # 1:9
 \\Which he promised\\ (\\hs epeggeilato\\). Genitive of the accusative
 relative \\hn\\ attracted to the case of the antecedent \\basileias\\
 (the Messianic kingdom), the same verb and idea already in
 # 1:12
 (\\epggeilato\\). Cf. the beatitude of Jesus in
 # Mt 5:3
 for the poor in spirit.

07155
 \\But ye have dishonoured the poor man\\ (\\humeis de timasate ton\\
 \\ptchon\\). First aorist active indicative of \\atimaz\\, old verb
 from \\atimos\\, dishonoured
 # Mt 13:57
 In the act of partiality pictured in
 # 2:3
 \\Oppress you\\ (\\katadunasteuousin humn\\). Not very common compound
 (\\katadunasteu\\, present active indicative, from \\kata\\ and
 \\dunasts\\, potentate,
 # Lu 1:52
 used of the devil in
 # Ac 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\\ (\\helkousin humas\\). Old and
 vigorous word for violent treatment, as of Paul in
 # Ac 16:19; 21:30
 Cf. such violence in
 # Lu 12:58; Ac 8:3
 \\Before the judgment-seats\\ (\\eis kritria\\). "To courts of justice"
 as in
 # 1Co 6:2,4
 (only other N.T. examples). Common in the papyri in this sense.
 From \\krin\\ to judge, \\krits\\ (judge), place where judgment is
 given.

07156
 \\Blaspheme\\ (\\blasphmousin\\). Present active indicative of common
 verb \\blasphme\\ (from \\blasphmos\\, speaking evil, \\blax\\ or
 \\blapt\\ and \\phm\\), as in
 # Lu 22:65
 \\The honourable name\\ (\\to kalon onoma\\). "The beautiful name." \\By\\
 \\the which ye were called\\ (\\to epiklthen eph' hums\\). "The one
 called upon you" (first aorist passive articular participle of
 \\epikale\\, to put a name upon, to give a surname to, as
 # Ac 10:18
 What name is that? Almost certainly the name of Christ as we see
 it in
 # Ac 11:26; 26:28; 1Pe 4:14,16
 It was blasphemy to speak against Christ as some Jews and
 Gentiles were doing
 # Ac 13:45; 18:6; 26:11; 1Co 12:3; 1Ti 1:13
 Cf.
 # Ac 15:17

07157
 \\Howbeit\\ (\\mentoi\\). Probably not adversative here, but simply
 confirmatory, "if now," "if indeed," "if really." Common in
 Xenophon in this sense. See the contrast (\\de\\) in verse
 # 9
 \\If ye fulfil\\ (\\ei teleite\\). Condition of first class, assumed as
 true with \\ei\\ and present active indicative of \\tele\\, old verb, to
 bring to completion, occurring in
 # Ro 2:27
 also with \\nomos\\ (law). Jesus used \\plro\\ in
 # Mt 4:17
 James has \\tre\\ in
 # 2:10
 \\The royal law\\ (\\nomon basilikon\\). Old adjective for royal, regal
 (from \\basileus\\ king), as of an officer
 # Joh 4:46
 But why applied to \\nomos\\? The Romans had a phrase, _lex regia_,
 which came from the king when they had kings. The absence of the
 article is common with \\nomos\\
 # 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
 # Mt 22:40
 and he had given the Golden Rule as the substance of the Law and
 the prophets
 # Mt 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
 # Le 19:18
 and ratified by Jesus
 # Lu 10:28

07158
 \\But if ye have respect of persons\\ (\\ei de prospolmpteite\\).
 Condition of first class by contrast with that in verse
 # 8
 For this verb (present active indicative), formed from \\prospon\\
 \\lamban\\, here alone in the N.T., see in
 # 2:1
 A direct reference to the partiality there pictured. \\Ye commit\\
 \\sin\\ (\\hamartian ergazesthe\\). "Ye work a sin." A serious charge,
 apparently, for what was regarded as a trifling fault. See
 # Mt 7:23
 \\hoi ergazomenoi tn anomian\\ (ye that work iniquity), an apparent
 reminiscence of the words of Jesus there (from
 # Ps 6:8
 \\Being convicted\\ (\\elegchomenoi\\). Present passive participle of
 \\elegch\\, to convict by proof of guilt
 # Joh 3:20; 8:9,46; 1Co 14:24
 \\As transgressors\\ (\\hs parabatai\\). For this word from \\parabain\\,
 to step across, to transgress, see
 # Ga 2:18; Ro 2:25,27
 See this very sin of partiality condemned in
 # Le 19:15; De 1:17; 16:19
 To the law and to the testimony.

07159
 \\Whosoever shall keep\\ (\\hostis trsi\\). Indefinite relative clause
 with \\hostis\\ and aorist active subjunctive of \\tre\\, old verb, to
 guard (from \\tros\\ guarding), as in
 # Mt 27:36
 without \\an\\ (though often used, but only one example of modal
 \\ean=an\\ in James, viz.,
 # 4:4
 This modal \\an\\ (\\ean\\) merely interprets the sentence as either more
 indefinite or more definite (Robertson, _Grammar_, p. 957f.). \\And\\
 \\yet stumble in one point\\ (\\ptaisi de en heni\\). First aorist
 active subjunctive also of \\ptai\\, old verb, to trip, as in
 # 3:2; Ro 11:11
 "It is incipient falling" (Hort). \\He is become\\ (\\gegonen\\). Second
 perfect indicative of \\ginomai\\, "he has become" by that one
 stumble. \\Guilty of all\\ (\\pantn enochos\\). Genitive of the crime
 with \\enochos\\, old adjective from \\enech\\ (to hold on or in), held
 in, as in
 # Mr 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 (\\holon ton nomon\\) to be a
 law-abiding citizen, even laws that one does not like. See
 # Mt 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.

07160
 \\He that said\\ (\\ho eipn\\) \\--said also\\ (\\eipen kai\\). The unity of
 the law lies in the Lawgiver who spoke both prohibitions (\\m\\ and
 the aorist active subjunctive in each one, \\moicheusis,\\
 \\phoneusis\\). The order here is that of B in
 # Ex 20
 # Lu 18:20; Ro 13:9
 but not in
 # Mt 5:21,27
 (with \\ou\\ and future indicative). \\Now if thou dost not commit\\
 \\adultery, but killest\\ (\\ei de ou moicheueis, phoneueis de\\).
 Condition of first class with \\ou\\ (not \\m\\) because of the contrast
 with \\de\\, whereas \\ei m\\ would mean "unless," a different idea. So
 \\ou\\ in
 # 1:23
 \\A transgressor of the law\\ (\\parabats nomou\\) as in verse
 # 9
 Murder springs out of anger
 # Mt 5:21-26
 People free from fleshly sins have often "made their condemnation
 of fleshly sins an excuse for indulgence towards spiritual sins"
 (Hort).

07161
 \\So speak ye, and so do\\ (\\houts laleite kai houts poieite\\).
 Present active imperatives as a habit. For the combination see
 # 1:19-21
 contrasted with
 # 1:22-25
 and
 # 1:26
 with
 # 1:27
 \\By a law of liberty\\ (\\dia nomou eleutherias\\). The law pictured in
 # 1:25
 but law, after all, not individual caprice of "personal liberty."
 See
 # Ro 2:12
 for this same use of \\dia\\ with \\krin\\ in the sense of accompaniment
 as in
 # Ro 2:27; 4:11; 14:20
 "Under the law of liberty."

07162
 \\Without mercy\\ (\\aneleos\\). Found here only save a doubtful papyrus
 example (\\aneles\\) for the vernacular \\aniles\\ and the Attic
 \\anles\\. For this principle of requital see
 # Mt 5:7; 6:14; 7:1; 18:33
 \\Glorieth against\\ (\\katakauchtai\\). Present middle indicative of
 the old compound verb \\katakauchaomai\\, to exult over (down), in
 N.T. only here,
 # 3:14; Ro 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
 # Ro 8:31-39; Mt 9:13; 12:7

07163
 \\What doth it profit?\\ (\\ti ophelos;\\). Rhetorical question, almost
 of impatience. Old word from \\ophell\\, to increase, in N.T. only
 here, verse
 # 16; 1Co 15:32
 "\\Ti ophelos\\ was a common expression in the vivacious style of a
 moral diatribe" (Ropes). \\If a man say\\ (\\ean legi tis\\). Condition
 of third class with \\ean\\ and the present active subjunctive of
 \\leg\\, "if one keep on saying." \\He hath faith\\ (\\pistin echein\\).
 Infinitive in indirect assertion after \\legi\\. \\But have not works\\
 (\\erga de m echi\\). Third-class condition continued, "but keeps
 on not having (\\m\\ and present active subjunctive \\echi\\) works."
 It is the spurious claim to faith that James here condemns. \\Can\\
 \\that faith save him?\\ (\\m dunatai h pistis ssai auton;\\).
 Negative answer expected (\\m\\). Effective aorist active infinitive
 \\ssai\\ (from \\sz\\). The article \\h\\ here is almost demonstrative
 in force as it is in origin, referring to the claim of faith
 without works just made.

07164
 \\If a brother or sister be naked\\ (\\ean adelphos  adelph gumnoi\\
 \\huparchsin\\). Condition again of third class (supposable case)
 with \\ean\\ and present active subjunctive of \\huparch\\, to exist, in
 the plural though \\\\ (or) is used and not \\kai\\ (and). Hence
 \\gumnoi\\ is masculine plural in the predicate nominative. It does
 not here mean absolutely naked, but without sufficient clothing
 as in
 # Mt 25:36; Joh 21:7; Ac 19:16
 \\In lack of daily food\\ (\\leipomenoi ts ephmerou trophs\\). Present
 passive participle of \\leip\\ and ablative case \\trophs\\ like
 \\leipetai sophias\\
 # 1:5
 The old adjective \\ephmeros\\ (\\ho epi hmeran n\\, that which is for
 a day) occurs here only in the N.T., though \\ephmeria\\ (daily
 routine) is found in
 # Lu 1:5,8
 This phrase occurs in Diodorus, but not in LXX.

07165
 \\And one of you say unto them\\ (\\eipi de tis autois ex humn\\).
 Third-class condition again continued from verse
 # 15
 with second aorist active subjunctive \\eipi\\. \\Go in peace\\
 (\\hupagete en eirni\\). Present active imperative of \\hupag\\.
 Common Jewish farewell
 # Jud 18:6; 1Sa 1:17; 20:42; 2Sa 15:9
 Used by Jesus
 # Mr 5:34; Lu 7:50
 \\Be ye warmed and filled\\ (\\thermainesthe kai chortazesthe\\). Present
 imperative either middle (direct) or passive. We have
 \\thermainomai\\ as a direct middle in
 # Joh 18:18
 (were warming themselves) and that makes good sense here: "Warm
 yourselves." \\Chortaz\\ 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\\ (\\m dte de\\). Third-class condition with \\de\\ (and
 yet) and \\m\\ and the second aorist active subjunctive of \\didmi\\,
 to give, cold deeds with warm words. \\The things needful to the\\
 \\body\\ (\\ta epitdeia tou smatos\\). "The necessities of the body"
 (the necessaries of life). Old adjective from adverb \\epitdes\\
 (enough), only here in N.T. \\What doth it profit?\\ (\\ti ophelos;\\).
 As in verse
 # 14
 and here the conclusion (apodosis) of the long condition begun in
 verse
 # 15

07166
 \\If it have not works\\ (\\ean m echi erga\\). Another condition of
 the third class with \\ean\\ and \\m\\ and the present active
 subjunctive of \\ech\\, "if it keep on not having works." \\In itself\\
 (\\kath' heautn\\). In and of itself (according to itself), inwardly
 and outwardly dead (\\nekra\\). Same idiom in
 # Ac 28:16; Ro 14:22
 It is a dead faith.

07167
 \\Yea, a man will say\\ (\\all' erei tis\\). Future active of \\eipon\\. But
 \\all'\\ 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" (\\Su\\
 \\pistin echeis kag erga ech\\). 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\\ (\\deixon moi tn pistin sou\\
 \\chris tn ergn\\). This is the reply of James to the objector.
 First aorist active imperative of \\deiknumi\\, tense of urgency. The
 point lies in \\chris\\, 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\\ (\\kag soi\\
 \\deix ek tn ergn mou tn pistin\\). 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
 \\pistin\\ (faith) in both cases. James is not here discussing
 "works" (ceremonial works) as a means of salvation as Paul in
 # Ga 3; Ro 4
 but works as proof of faith.

07168
 \\Thou believest that God is one\\ (\\su pisteueis hoti heis theos\\
 \\estin\\). 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\\ (\\kals poieis\\). That is good
 as far as it goes, which is not far. \\The demons also believe\\ (\\kai\\
 \\ta daimonia pisteuousin\\). They go that far (the same verb
 \\pisteu\\). They never doubt the fact of God's existence. \\And\\
 \\shudder\\ (\\kai phrissousin\\). Present active indicative of \\phriss\\,
 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.

07169
 \\But wilt thou know?\\ (\\theleis de gnnai?\\). "But dost thou wish to
 know?" Ingressive aorist active infinitive of \\ginosk\\ (come to
 know). James here introduces a new argument like
 # Ro 13:3
 \\O vain man\\ (\\ anthrpe kene\\). Goes on with the singular objector
 and demolishes him. For "empty" (deficient) Paul uses \\aphrn\\
 (fool) in
 # 1Co 15:36
 and just \\anthrpe\\ in
 # Ro 2:1; 9:20
 \\Barren\\ (\\arge\\). See
 # 2Pe 1:8
 (not idle nor unfruitful) and
 # Mt 12:36
 but Hort urges "inactive" as the idea here, like money with no
 interest and land with no crops.

07170
 \\Justified by works\\ (\\ex ergn edikaith\\). First aorist passive
 indicative of \\dikaio\\ (see Galatians and Romans for this verb, to
 declare righteous, to set right) in a question with \\ouk\\ expecting
 an affirmative answer. This is the phrase that is often held to
 be flatly opposed to Paul's statement in
 # Ro 4:1-5
 where Paul pointedly says that it was the faith of Abraham
 # Ro 4:9
 that was reckoned to Abraham for righteousness, not his works.
 But Paul is talking about the faith of Abraham before his
 circumcision
 # 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\\
 (\\anenegkas Isaak ton huion autou epi to thusiastrion\\). They use
 the same words, but they are talking of different acts. James
 points to the offering (\\anenegkas\\ second aorist--with first
 aorist ending--active participle of \\anapher\\) of Isaac on the
 altar
 # Ge 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
 # Ac 15; Ga 2

07171
 \\Thou seest\\ (\\blepeis\\). Obvious enough with any eyes to see. This
 may be a question, seest thou? \\Wrought with\\ (\\sunrgei\\). Imperfect
 active of \\sunerge\\, old verb for which see
 # Ro 8:28
 Followed by associative-instrumental case \\ergois\\. Faith
 cooperated with the deed of offering up Isaac. \\Was made perfect\\
 (\\eteleith\\). First aorist passive indicative of \\teleio\\, to
 carry to the end, to complete like love in
 # 1Jo 4:18
 See
 # Jas 1:4
 for \\teleion ergon\\.

07172
 \\Was fulfilled\\ (\\eplrth\\). First aorist passive indicative of
 \\plro\\, the usual verb for fulfilling Scripture. So James quotes
 # Ge 15:6
 as proving his point in verse
 # 21
 that Abraham had works with his faith, the very same passage that
 Paul quotes in
 # Ro 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\\ (\\kai philos theou eklth\\). First aorist
 passive indicative of \\kalo\\. 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

07173
 \\Ye see\\ (\\horte\\). Present indicative active of \\hora\\. Now he uses
 the plural again as in
 # 2:14
 \\Is justified\\ (\\dikaioutai\\). Present passive indicative of \\dikaio\\,
 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
 # Ro 4:1-10
 \\And not only by faith\\ (\\kai ouk ek pistes monon\\). This phrase
 clears up the meaning of James. Faith (live faith) is what we
 must all have
 # 2:18
 only it must shew itself also in deeds as Abraham's did.

07174
 \\Rahab the harlot\\ (\\Raab h porn\\). 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; 6:17; 22-25; Mt 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\\
 (\\hupodexamen\\). First aorist middle participle of \\hupodechomai\\,
 to welcome. \\The messengers\\ (\\tous aggelous\\). Original meaning of
 \\aggelos\\
 # Mt 11:10
 In
 # Heb 11:31
 we have \\kataskopous\\ (spies, scouts). \\Sent out\\ (\\ekbalousa\\). Second
 aorist active participle of \\ekball\\, to hurl out. \\Another way\\
 (\\heteri hodi\\). "By another way" (instrumental case), by a
 window instead of a door
 # Jos 2:15

07175
 \\Apart from the spirit\\ (\\chris pneumatos\\). "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
 # Re 3:2

07176
 \\Be not many teachers\\ (\\m polloi didaskaloi ginesthe\\). Prohibition
 with \\m\\ and present middle imperative of \\ginomai\\. "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
 # 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; 14:26
 The teacher is here treated as the wise man
 # 3:13-18
 as he ought to be. The rabbi was the teacher
 # Mt 23:7; Joh 1:38; 3:10; 20:16
 Teachers occupied an honourable position among the Christians
 # Eph 4:11; Ac 13:1
 James counts himself a teacher (we shall receive,
 # 3:1
 and this discussion is linked on with
 # 1:19-27
 Teachers are necessary, but incompetent and unworthy ones do much
 harm. \\Heavier judgment\\ (\\meizon krima\\). "Greater sentence." See
 # Mr 12:40; Lu 20:47
 for \\perrisoteron krima\\ (the sentence from the judge,
 # Ro 13:2
 The reason is obvious. The pretence of knowledge adds to the
 teacher's responsibility and condemnation.

07177
 \\In many things\\ (\\polla\\). Accusative neuter plural either cognate
 with \\ptaiomen\\ or accusative of general reference. On \\ptaiomen\\
 (stumble)
 See note on "Jas 2:10"
 James includes himself in this list of stumblers. \\If not\\ (\\ei-ou\\).
 Condition of first class with \\ou\\ (not \\m\\) negativing the verb
 \\ptaiei\\. \\In word\\ (\\en logi\\). In speech. The teacher uses his
 tongue constantly and so is in particular peril on this score.
 \\The same\\ (\\houtos\\). "This one" (not \\ho autos\\ the same). \\A perfect\\
 \\man\\ (\\teleios anr\\). "A perfect husband" also, for \\anr\\ is husband
 as well as man in distinction from woman (\\gun\\). The wife is at
 liberty to test her husband by this rule of the tongue. \\To bridle\\
 \\the whole body also\\ (\\chalinaggsai kai holon to sma\\). See
 # 1:26
 for this rare verb applied to the tongue (\\glssan\\). 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
 # 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 (\\epistomiz\\).

07178
 \\If we put\\ (\\ei ballomen\\). Condition of the first class assumed as
 true. \\The horses' bridles\\ (\\tn hippn tous chalinous\\). \\Hippn\\
 (genitive plural of \\hippos\\, 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 \\chalinos\\, old word for bridle
 (from \\chala\\ to slacken, let down), except
 # Re 14:20
 \\That they may obey us\\ (\\eis to peithesthai autous hmin\\). Present
 middle infinitive of \\peith\\ with \\eis to\\ as a purpose clause with
 the dative \\hmin\\ after \\peithesthai\\ and \\autous\\ the accusative
 of general reference. \\We turn about\\ (\\metagomen\\). Present active
 indicative of \\metag\\, late compound to change the direction
 (\\meta\\, \\ag\\), to guide, in N.T. only here and verse
 # 4
 The body of the horse follows his mouth, guided by the bridle.

07179
 \\The ships also\\ (\\kai ta ploia\\). Old word from \\ple\\, to sail
 # Mt 4:21
 Another metaphor like "horses" (\\hippoi\\). "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\\ (\\tlikauta onta\\). Concessive participle
 of \\eimi\\. The quantitative pronoun \\tlikoutos\\ occurs in the N.T.
 only here,
 # 2Co 1:10; Heb 2:3; Re 16:18
 If James had only seen the modern mammoth ships. But the ship on
 which Paul went to Malta carried 276 persons
 # Ac 27:37
 \\And are driven\\ (\\kai elaunomena\\). Present passive participle of
 \\elaun\\, old verb, in this sense
 # 2Pe 2:17
 for rowing
 # Mr 6:48; Joh 6:19
 \\Rough\\ (\\sklron\\). Old adjective (from \\skell\\, to dry up), harsh,
 stiff, hard
 # Mt 25:24
 \\Are yet turned\\ (\\metagetai\\). Present passive indicative of the
 same verb, \\metag\\, in verse
 # 3
 James is fond of repeating words
 # 1:13; 2:14,16; 2:21,25
 \\By a very small rudder\\ (\\hupo elachistou pdaliou\\). For the use of
 \\hupo\\ (under) with things see
 # Lu 8:14; 2Pe 2:7
 There is possibly personification in the use of \\hupo\\ for agency
 in
 # Jas 1:14; 2:9; Col 2:18
 \\Pdaliou\\ (from \\pdon\\, the blade of an oar) is an old word, in
 N.T. only here and
 # Ac 27:40
 \\Elachistou\\ is the elative superlative as in
 # 1Co 4:3
 (from the Epic \\elachus\\ for \\mikros\\). \\The impulse\\ (\\h horm\\).
 Old word for rapid, violent motion, here of the hand that worked
 the rudder, in N.T. only here and
 # Ac 14:5
 (rush or onset of the people). \\Of the steersman\\ (\\tou\\
 \\euthunontos\\). Present active genitive articular participle of
 \\euthun\\, old verb, to make straight (from \\euthus\\, straight,
 level,
 # Mr 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\\ (\\bouletai\\). Present
 middle indicative of \\boulomai\\, common verb to will. Here
 intention of the steersman lies back of the impact of the hand on
 the rudder.

07180
 \\A little member\\ (\\mikron melos\\). \\Melos\\ is old and common word for
 members of the human body
 # 1Co 12:12, etc.; Ro 6:13
 etc.). \\Boasteth great things\\ (\\megala auchei\\). Present active
 indicative of \\auche\\, old verb, here only in N.T. The best MSS.
 here separate \\megala\\ from \\auche\\, though \\megalauche\\ does
 occur in Aeschylus, Plato, etc. \\Megala\\ is in contrast with
 \\mikron\\. \\How much--how small\\ (\\hlikon--hlikn\\). The same relative
 form for two indirect questions together, "What-sized fire
 kindles what-sized forest?" For double interrogatives see
 # Mr 15:24
 The verb \\anaptei\\ is present active indicative of \\anapt\\, to set
 fire to, to kindle
 # Lu 12:49
 only other N.T. example except some MSS. in
 # Ac 28:2
 \\Huln\\ is accusative case, object of \\anaptei\\, 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.

07181
 \\The tongue is a fire\\ (\\h glssa pur\\). So necessarily since there
 is no article with \\pur\\ (apparently same word as German _feuer_,
 Latin _purus_, English _pure, fire_). This metaphor of fire is
 applied to the tongue in
 # Pr 16:27; 26:18-22
 Sirach 28:22. \\The world of iniquity\\ (\\ho kosmos ts adikias\\). A
 difficult phrase, impossible to understand according to Ropes as
 it stands. If the comma is put after \\pur\\ instead of after
 \\adikias\\, then the phrase may be the predicate with \\kathistatai\\
 (present passive indicative of \\kathistmi\\, "is constituted," or
 the present middle "presents itself"). Even so, \\kosmos\\ 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 \\adikias\\ 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\\ (\\h\\
 \\spilousa holon to sma\\). Present active participle of \\spilo\\ late
 _Koin_, verb, to stain from \\spilos\\ (spot, also late word, in
 N.T. only in
 # Eph 5:27; 2Pe 2:13
 in N.T. only here and
 # Jud 1:23
 Cf.
 # 1:27
 \\aspilon\\ (unspotted). \\Setteth on fire\\ (\\phlogizousa\\). Present
 active participle of \\phlogiz\\, old verb, to set on fire, to
 ignite, from \\phlox\\ (flame), in N.T. only in this verse. See
 \\anaptei\\ (verse
 # 5
 \\The wheel of nature\\ (\\ton trochon geneses\\). Old word for wheel
 (from \\trech\\, to run), only here in N.T. "One of the hardest
 passages in the Bible" (Hort). To what does \\trochon\\ refer? For
 \\geneses\\ see
 # 1:23
 apparently in the same sense. Vincent suggests "the wheel of
 birth" (cf.
 # Mt 1:1,18
 The ancient writers often use this same phrase (or \\kuklos\\, cycle,
 in place of \\trochos\\), 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\\ (\\kai phlogizomen hupo gehenns\\). Present passive
 participle of \\phlogiz\\, giving the continual source of the fire
 in the tongue. For the metaphor of fire with \\gehenna\\ see
 # Mt 5:22

07182
 \\Kind\\ (\\phusis\\). Old word from \\phu\\, order of nature
 # Ro 1:26
 here of all animals and man, in
 # 2Pe 1:4
 of God and redeemed men. \\Of beasts\\ (\\thrin\\). Old word diminutive
 from \\thr\\ and so "little beasts" originally, then wild animals in
 general
 # Mr 1:13
 or quadrupeds as here. These four classes of animals come from
 # Ge 9:2
 \\Birds\\ (\\peteinn\\). Old word for flying animals (from \\petomai\\, to
 word from \\herp\\, to crawl (Latin _serpo_), hence serpents. \\Things\\
 \\in the sea\\ (\\enalin\\). Old adjective (\\en, hals\\, sea, salt) in the
 sea, here only in N.T. The four groups are put in two pairs here
 by the use of \\te kai\\ with the first two and the second two. See a
 different classification in
 # Ac 10:12; 11:6
 \\Is tamed\\ (\\damazetai\\). Present passive indicative of \\damaz\\, old
 verb kin to Latin _dominus_ and English tame, in N.T. only in
 this passage and
 # Mr 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
 # Ge 1:28
 \\Hath been tamed\\ (\\dedamastai\\). Perfect passive indicative of the
 same verb, repeated to present the state of conquest in some
 cases (domestic animals, for instance). \\By mankind\\ (\\ti phusei\\
 \\ti anthrpini\\). Instrumental case with repeated article and
 repetition also of \\phusis\\, "by the nature the human." For
 \\anthrpinos\\ see
 # Ac 17:25

07183
 \\No one\\ (\\oudeis\\). Especially his own tongue and by himself, but
 one has the help of the Holy Spirit. \\A restless evil\\ (\\akatastaton\\
 \\kakon\\). Correct reading, not \\akatascheton\\, for which see
 # 1:8
 The tongue is evil when set on fire by hell, not evil
 necessarily. \\Full of deadly poison\\ (\\mest iou thanatphorou\\).
 Feminine adjective agreeing with \\glssa\\, not with \\kakon\\ (neuter).
 \\Iou\\ (poison here, as in
 # Ro 3:13
 but rust in
 # 5:3
 only N.T. examples), old word. Genitive case after \\mest\\ (full
 of). \\Thanatphorou\\, old compound adjective (from \\thanatos\\, death,
 \\pher\\, to bear or bring), death-bringing. Here only in N.T. Like
 the restless death-bringing tongue of the asp before it strikes.

07184
 \\Therewith\\ (\\en auti\\). This instrumental use of \\en\\ is not merely
 Hebraistic, but appears in late _Koin_ writers (Moulton,
 _Prol._, pp. 11f., 61f.). See also
 # Ro 15:6
 \\We bless\\ (\\eulogoumen\\). Present active indicative of \\euloge\\, old
 verb from \\eulogos\\ (a good word, \\eu, logos\\), as in
 # Lu 1:64
 of God. "This is the highest function of speech" (Hort). \\The Lord\\
 \\and Father\\ (\\ton kurion kai patera\\). Both terms applied to God.
 \\Curse we\\ (\\katarmetha\\). Present middle indicative of the old
 compound verb \\kataraomai\\, to curse (from \\katara\\ a curse), as in
 # Lu 6:28
 \\Which are made after the likeness of God\\ (\\tous kath' homoisin\\
 \\theou gegonotas\\). Second perfect articular participle of \\ginomai\\
 and \\homoisis\\, old word from \\homoio\\ (to make like), making like,
 here only in N.T. (from
 # Ge 1:26; 9:6
 the usual word being \\homoima\\, resemblance
 # Php 2:7
 It is this image of God which sets man above the beasts. Cf.
 # 2Co 3:18

07185
 \\Ought not\\ (\\ou chr\\). The only use of this old impersonal verb
 (from \\chra\\) in the N.T. It is more like \\prepei\\ (it is
 appropriate) than \\dei\\ (it is necessary). It is a moral
 incongruity for blessing and cursing to come out of the same
 mouth. \\So to be\\ (\\houts ginesthai\\). "So to keep on happening,"
 not just "to be," present middle infinitive of \\ginomai\\.

07186
 \\The fountain\\ (\\h pg\\). Old word for spring
 # Joh 4:14
 \\Opening\\ (\\ops\\). Old word for fissure in the earth, in N.T. only
 here and
 # Heb 11:38
 (caves). \\Send forth\\ (\\bruei\\). Present active indicative of \\bru\\,
 old verb, to bubble up, to gush forth, here only in N.T. The use
 of \\mti\\ shows that a negative answer is expected in this
 rhetorical question. \\The sweet and the bitter\\ (\\to gluku kai to\\
 \\pikron\\). Cognate accusatives with \\bruei\\. Separate articles to
 distinguish sharply the two things. The neuter singular articular
 adjective is a common way of presenting a quality. \\Glukus\\ is an
 old adjective (in N.T. only here and
 # Re 10:9
 the opposite of \\pikron\\ (from old root, to cut, to prick), in N.T.
 only here and verse
 # 14
 (sharp, harsh).

07187
 \\Can?\\ (\\m dunatai;\\). Negative answer expected. See the same
 metaphor in
 # Mt 7:16
 \\Fig-tree\\ (\\suk\\). Old and common word
 # Mt 21:19
 \\Figs\\ (\\suka\\). Ripe fruit of \\h suk\\. \\Olives\\ (\\elaias\\). Elsewhere
 in the N.T. for olive-trees as
 # Mt 21:1
 \\Vine\\ (\\ampelos\\). Old word
 # Mt 26:29
 \\Salt water\\ (\\halukon\\). Old adjective from \\hals\\ (\\halas\\ salt),
 here only in N.T.

07188
 \\Who\\ (\\Tis\\). Rhetorical interrogative like
 # Lu 11:11
 Common in Paul and characteristic of the diatribe. James here
 returns to the standpoint of verse
 # 1
 about many teachers. Speech and wisdom are both liable to abuse
 # 1Co 1:5,17; 2:1-3:20
 \\Wise and understanding\\ (\\sophos kai epistmn\\). \\Sophos\\ is used for
 the practical teacher (verse
 # 1
 \\epistmn\\ (old word from \\epistamai\\, here only in N.T.) for an
 expert, a skilled and scientific person with a tone of
 superiority. In
 # De 1:13,15; 4:6
 the two terms are practically synonyms. \\Let him shew\\ (\\deixat\\).
 First aorist active imperative of \\deiknumi\\, old verb to show. As
 about faith in
 # 2:18
 Emphatic position of this verb. \\By his good life\\ (\\ek ts kals\\
 \\anastrophs\\). For this literary _Koin_ word from \\anastrephomai\\
 (walk, conduct) see
 # Ga 1:13
 Actions speak louder than words even in the case of the
 professional wise man. Cf.
 # 1Pe 1:15
 \\In meekness of wisdom\\ (\\en prautti sophias\\). As in
 # 1:21
 of the listener, so here of the teacher. Cf.
 # Mt 5:5; 11:29
 and
 # Zac 9:9
 of King Messiah quoted in
 # Mt 21:5
 Startling combination.

07189
 \\Bitter jealousy\\ (\\zlon pikron\\). \\Zlos\\ occurs in N.T. in good
 sense
 # Joh 2:17
 and bad sense
 # Ac 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\\ (\\erithian\\). Late
 word, from \\erithos\\ (hireling, from \\eritheu\\ to spin wool), a
 pushing forward for personal ends, partisanship, as in
 # Php 1:16
 \\In your heart\\ (\\en ti kardii humn\\). The real fountain (\\pg\\,
 verse
 # 11
 \\Glory not\\ (\\m katakauchsthe\\). Present middle imperative of
 \\katakauchaomai\\, for which see
 # 2:13
 Wisdom is essential for the teacher. Boasting arrogance disproves
 the possession of wisdom. \\Lie not against the truth\\ (\\pseudesthe\\
 \\kata ts altheias\\). Present middle imperative of \\pseudomai\\, old
 verb, to play false, with \\m\\ 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.
 # Ro 1:18, 2:18,20

07190
 \\This wisdom\\ (\\haut h sophia\\). All talk and disproved by the
 life, counterfeit wisdom, not real wisdom
 # 1:5; 3:17
 \\Coming down from above\\ (\\katerchomen anthen\\). As in
 # 1:5,17
 All true wisdom comes from God. \\Earthly\\ (\\epigeios\\). Old
 adjective, on earth (\\epi, g\\), as in
 # Joh 3:12
 then with earthly limitations
 # Php 3:19
 as here. \\Sensual\\ (\\psuchik\\). Old adjective, belonging to the
 \\psuch\\, the sensuous or animal life
 # 1Co 2:14
 and here). \\Devilish\\ (\\daimonids\\). Late adjective from \\daimonion\\
 (demon) and so demoniacal or demon-like, here only in N.T.

07191
 \\Confusion\\ (\\akatastasia\\). Late word (from \\akatastatos\\),
 # 1:8; 3:8
 a state of disorder
 # 1Co 14:33
 \\Vile\\ (\\phaulon\\). Kin to German _faul_, first slight, ordinary,
 then bad. The steps are cheap, paltry, evil. Opposed to \\agatha\\
 (good) in
 # Joh 5:39

07192
 \\First pure\\ (\\prton men hagn\\). First in rank and time. \\Hagnos\\ is
 from the same root as \\hagios\\ (holy), old adjective, pure from
 fault, not half-good and half-bad, like that above. \\Then\\
 \\peaceable\\ (\\epeita eirnik\\). Old adjective from \\eirn\\ (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\\ (\\epieiks\\). Old adjective (from \\eikos\\,
 reasonable, fair), equitable
 # Php 4:5; 1Pe 2:18
 No English word renders it clearly. \\Easy to be entreated\\
 (\\eupeiths\\). Old adjective (\\eu, peithomai\\), compliant,
 approachable. Only here in N.T. \\Mercy\\ (\\eleous\\). Practical help
 # 2:13,16
 \\Good fruits\\ (\\karpn agathn\\). \\Kaloi karpoi\\ in
 # Mt 7:17
 Good deeds the fruit of righteousness
 # Php 1:11
 \\Without variance\\ (\\adiakritos\\). Late verbal adjective (from alpha
 privative and \\diakrin\\, to distinguish). "Unhesitating," not
 doubting (\\diakrinomenos\\) like the man in
 # 1:6
 Here only in N.T. This wisdom does not put a premium on doubt.
 \\Without hypocrisy\\ (\\anupokritos\\). Late and rare verbal adjective
 (alpha privative and \\hupokrin\\). Not hypocritical, sincere,
 unfeigned
 # Ro 12:9

07193
 \\Is sown in peace\\ (\\en eirni speiretai\\). Present passive
 indicative of \\speir\\, to sow. The seed which bears the fruit is
 sown, but James catches up the metaphor of \\karpos\\ (fruit) from
 verse
 # 17
 Only in peace is the fruit of righteousness found. \\For them that\\
 \\make peace\\ (\\tois poiousin eirnn\\). Dative case of the articular
 participle of \\poie\\. See
 # Eph 2:15
 for this phrase (doing peace), and
 # Col 1:20
 for \\eirnopoie\\, of Christ, and
 # Mt 5:9
 for \\eirnopoioi\\ (peacemakers). Only those who act peaceably are
 entitled to peace.

07194
 \\Whence\\ (\\pothen\\). This old interrogative adverb (here twice) asks
 for the origin of wars and fights. James is full of
 interrogatives, like all diatribes. \\Wars\\ (\\polemoi\\) \\--fightings\\
 (\\machai\\). \\War\\ (\\polemos\\, old word,
 # Mt 24:6
 pictures the chronic state or campaign, while \\mach\\ (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\\ (\\ek tn hdonn humn\\). Old
 word from \\hdomai\\. Ablative case here after \\ek\\, "out of your
 sinful, sensual lusts," the desire to get what one does not have
 and greatly desires. \\That war\\ (\\tn strateuomenn\\). Present middle
 articular participle (ablative case agreeing with \\hdonn\\) of
 \\strateu\\, 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" (\\en humin\\). Modern church
 disturbances are old enough in practice.

07195
 \\Ye lust\\ (\\epithumeite\\). Present active indicative of \\epithume\\,
 old word (from \\epi, thumos\\, yearning passion for), not
 necessarily evil as clearly not in
 # Lu 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\\ (\\phoneuete kai zloute\\). Present active
 indicatives of \\phoneu\\ (old verb from \\phoneus\\, murderer) and
 \\zlo\\, to desire hotly to possess
 # 1Co 12:31
 It is possible (perhaps probable) that a full stop should come
 after \\phoneuete\\ (ye kill) as the result of lusting and not
 having. Then we have the second situation: "Ye covet and cannot
 obtain (\\epituchein\\, second aorist active infinitive of
 \\epitugchan\\), and (as a result) ye fight and war." This
 punctuation makes better sense than any other and is in harmony
 with verse
 # 1
 Thus also the anticlimax in \\phoneuete\\ and \\zloute\\ is avoided.
 Mayor makes the words a hendiadys, "ye murderously envy." \\Ye have\\
 \\not, because ye ask not\\ (\\ouk echete dia to m aiteisthai humas\\).
 James refers again to \\ouk echete\\ (ye do not have) in verse
 # 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.
 # Mt 6:31-33
 The reason here is expressed by \\dia\\ and the accusative of the
 articular present middle infinitive of \\aite\\, used here of prayer
 to God as in
 # Mt 7:7
 \\Hums\\ (you) is the accusative of general reference. Note the
 middle voice here as in \\aiteisthe\\ in
 # 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 \\aite\\ and \\aiteomai\\ often "an
 extinct subtlety."

07196
 \\Because ye ask amiss\\ (\\dioti kaks aiteisthe\\). Here the indirect
 middle does make sense, "ye ask for yourselves" and that is
 "evilly" or amiss (\\kaks\\), as James explains. \\That ye may spend\\
 \\it in your pleasures\\ (\\hina en tais hdonais humn dapanste\\).
 Purpose clause with \\hina\\ and the first aorist subjunctive of
 \\dapana\\, old verb from \\dapan\\, cost
 # Lu 14:28
 only in N.T.), to squander
 # Lu 15:14
 God does not hear prayers like this.

07197
 \\Ye adulteresses\\ (\\moichalides\\). \\Moichoi kai\\ (ye adulterers) is
 spurious (Syrian text only). The feminine form here is a common
 late word from the masculine \\moichoi\\. It is not clear whether the
 word is to be taken literally here as in
 # Ro 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
 # 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\\ (\\echthra tou theou\\). Objective genitive \\theou\\
 with \\echthra\\ (predicate and so without article), old word from
 \\echthros\\, enemy
 # Ro 5:10
 with \\eis theon\\ (below and
 # Ro 8:7
 \\Whosoever therefore would be\\ (\\hos ean oun boulthi\\). Indefinite
 relative clause with \\hos\\ and modal \\ean\\ and the first aorist
 passive (deponent) subjunctive of \\boulomai\\, to will (purpose). \\A\\
 \\friend of the world\\ (\\philos tou kosmou\\). Predicate nominative
 with infinitive \\einai\\ agreeing with \\hos\\. See
 # 2:23
 for \\philos theou\\ (friend of God). \\Maketh himself\\ (\\kathistatai\\).
 Present passive (not middle) indicative as in
 # 3:6
 "is constituted," "is rendered." \\An enemy of God\\ (\\echthros tou\\
 \\theou\\). Predicate nominative and anarthrous and objective
 genitive (\\theou\\).

07198
 \\The Scripture\\ (\\h graph\\). Personification as in
 # Ga 3:8; Jas 2:23
 But no O.T. passage is precisely like this, though it is "a
 poetical rendering" (Ropes) of
 # Ex 20:5
 The general thought occurs also in
 # Ge 6:3-5; Isa 63:8-16
 etc. Paul has the same idea also
 # Ga 5:17,21; Ro 8:6,8
 It is possible that the reference is really to the quotation in
 verse
 # 6
 from
 # Pr 3:34
 and treating all before as a parenthesis. There is no way to
 decide positively. \\In vain\\ (\\kens\\). Old adverb (Aristotle) from
 \\kens\\
 # 2:20
 here alone in N.T. "Emptily," not meaning what it says. \\Made to\\
 \\dwell\\ (\\katikisen\\). First aorist active of \\katoikiz\\, old verb,
 to give a dwelling to, only here in N.T. \\Long unto envying\\ (\\pros\\
 \\phthonon epipothei\\). A difficult phrase. Some even take \\pros\\
 \\phthonon\\ with \\legei\\ rather than with \\epipothei\\, as it naturally
 does go, meaning "jealously." But even so, with God presented as
 a jealous lover, does \\to pneuma\\ refer to the Holy Spirit as the
 subject of \\epipothei\\ or to man's spirit as the object of
 \\epipothei\\? Probably the former and \\epipothei\\ then means to yearn
 after in the good sense as in
 # Php 1:8

07199
 \\More grace\\ (\\meizona charin\\). "Greater grace." Greater than what?
 "Greater grace in view of the greater requirement" (Ropes), like
 # Ro 5:20
 God does this. \\Wherefore\\ (\\dio\\). To prove this point James quotes
 # Pr 3:34
 \\God resisteth the proud\\ (\\ho theos huperphanois antitassetai\\).
 Present middle (direct) indicative of \\antitass\\, old military
 term, to range in battle against, with dative case
 # Ro 13:2
 as in
 # 5:6
 \\Huperphanois\\ (\\huper, phainomai\\) is like our vernacular "stuck-up
 folks"
 # Ro 1:30
 "haughty persons." \\But giveth grace to the humble\\ (\\tapeinois de\\
 \\didsin charin\\). Anarthrous adjective again, "to humble or lowly
 persons," for which word see
 # 1:9
 Cf.
