1:1 James (\Iak“bos\). Grecised form (nominative absolute) of the Hebrew \Iak“b\ (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 Iˆsou 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 Iˆsous\ and Php 2:11 for \Kurios Iˆsous Christos\. To the twelve tribes (\tais d“deka 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 tˆi diasporƒi\). "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.

1:2 Count it (\hˆgˆsasthe\). First aorist middle imperative of \hˆgeomai\, old verb to consider. Do it now and once for all. All joy (\pƒsan 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 (\peripesˆte\). 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 \lˆistais 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.

1:3 Knowing (\gin“skontes\). Present active participle of \gin“sk“\ (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 (\hupomonˆn\). Old and common word for remaining under (\hupomen“\), "staying power" (Ropes), as in Col 1:11.

1:4 Let have (\echet“\). Present active imperative of \ech“\, let it keep on having. Perfect (\teleion\). See Ro 5:3f. 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 telei“sas\, having finished the work). That ye may be (\hina ˆte\). Purpose clause with \hina\ and present active subjunctive of \eimi\. This is the goal of patience. Perfect and entire (\teleioi kai holoklˆroi\). Perfected at the end of the task (\telos\) and complete in all parts (\holoklˆroi\, \holos\ whole and \klˆros\ lot or part). "Perfected all over." These two adjectives often occur together in Philo, Plutarch, etc. See Ac 3:16 for \holoklˆrian\ (perfect soundness). Lacking in nothing (\en mˆdeni 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.

1:5 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, \gn“se“s\, 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 (\hapl“s\). This old adverb occurs here only in the N.T. (from \haplous\, single-fold, Mt 6:22, and \haplotˆs\, 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 \haplotˆs\ 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 (\mˆ 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 hapl“s\ (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 dothˆsetai aut“i\). First future passive of \did“mi\, 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.

1:6 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 (\mˆden 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 (\klud“ni thalassˆs\). 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 \klud“n\), to toss by waves. Driven by the wind (\anemizomen“i\). Present passive participle (agreeing in case with \klud“ni\) 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“ anem“i\. It is a vivid picture of the sea whipped into white-caps by the winds. Tossed (\ripizomen“i\). Present passive participle also in agreement with \klud“ni\ 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.

1:7 That man (\ho anthr“pos ekeinos\). Emphatic use of \ekeinos\. Of the Lord (\para tou kuriou\). Ablative case with \para\ like \theou\ in verse 5.

1:8 Man (\anˆr\). Instead of \anthr“pos\ (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 \gunˆ\ (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 \psuchˆ\ 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 \kathistˆmi\), 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.

1:9 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 t“i 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.).

1:10 In that he is made low (\en tˆi tapein“sei autou\). "In his low estate." Play on \tapein“sis\ (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 (\h“s 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).

1:11 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 t“i kaus“ni\). 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 (\exˆranen\). Another gnomic aorist active indicative (Robertson, _Grammar_, p. 837) of \xˆrain“\, old verb (from \xˆros\, 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 (\hˆ euprepeia\). Old word (from \euprepˆs\ well-looking, not in the N.T.), only here in N.T. Goodly appearance, beauty. Of the fashion of it (\tou pros“pou autou\). "Of the face of it." The flower is pictured as having a "face," like a rose or lily. Perisheth (\ap“leto\). 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 (\maranthˆsetai\). 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."

1:12 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 \dokimˆ\ (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 tˆs z“ˆs\). 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 (\diadˆma\) of royalty (Ps 20:3, where \stephanos\ is used like \diadˆma\, 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 \epˆggeilato\ (he promised, first aorist middle indicative).

1:13 Let no one say (\mˆdeis 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 kak“n\). 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 kak“n\ 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."

1:14 When he is drawn away by his own lust (\hupo tˆs 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' hˆdonˆs deleazetai\ (is enticed by pleasure). In N.T. only here and 2Pe 2:14,18. Allured by definite bait.

1:15 Then (\eita\). The next step. The lust (\hˆ 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 (\hˆ 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).

1:16 Be not deceived (\mˆ planƒsthe\). Prohibition with \mˆ\ 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.).

1:17 Gift (\dosis\) --boon (\d“rˆma\). Both old substantives from the same original verb (\did“mi\), 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 \d“rˆma\ (from \d“re“\, from \d“ron\ 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: \pƒsa do / sis aga / thˆ kai / pƒn d“ / rˆma 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 \d“rˆma\, but that is not conclusive. From above (\an“then\). That is, from heaven. Cf. Joh 3:31; 19:11. Coming down (\katabainon\). Present active neuter singular participle of \katabain“\ agreeing with \d“rˆma\, expanding and explaining \an“then\ (from above). From the Father of lights (\apo tou patros t“n ph“t“n\). "Of the lights" (the heavenly bodies). For this use of \patˆr\ see Job 38:28 (Father of rain); 2Co 1:3; Eph 1:17. God is the Author of light and lights. With whom (\par' h“i\). For \para\ (beside) with locative sense for standpoint of God see \para t“i the“i\ (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 (\parallagˆ\). 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 (\tropˆs aposkiasma\). \Tropˆ\ 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 \hˆ tropˆs 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.

1:18 Of his own will (\boulˆtheis\). 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 (\apekuˆsen\). 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 17:28f.). By the word of truth (\log“i alˆtheias\). Instrumental case \log“i\. 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 \alˆtheias\). That we should be (\eis to einai hˆmƒs\). Purpose clause \eis to\ and the infinitive \einai\ with the accusative of general reference \hˆmƒs\ (as to us). A kind of first-fruits (\aparchˆn tina\). "Some first-fruits" (old word from \aparchomai\), of Christians of that age. See Ro 16:5.

1:19 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 lalˆsai\). Same construction and same ingressive aorist active infinitive, slow to begin speaking, not slow while speaking. Slow to anger (\bradus eis orgˆn\). He drops the infinitive here, but he probably means that slowness to speak up when angry will tend to curb the anger.

1:20 The wrath of man (\orgˆ andros\). Here \anˆr\ (as opposed to \gunˆ\ woman), not \anthr“pos\ 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).

1:21 Wherefore (\dio\). Because of this principle. See Eph 4:25. Putting away (\apothemenoi\). Second aorist middle participle of \apotithˆmi\, 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 pra–tˆti\). In docility. "The contrast is with \orgˆ\ 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 s“sai\). Cf. 1Pe 1:9; Jas 2:14; 4:12; 5:20; Ro 1:16. Ultimate salvation (effective aorist active infinitive \s“sai\ from \s“z“\).

1:22 But be ye (\ginesthe de\). Rather, "But keep on becoming" (present middle imperative of \ginomai\). Doers of the word (\poiˆtai logou\). Old word for agent (\-tˆs\) 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.

1:23 And not a doer (\kai ou poiˆtˆs\). Condition of first class, assumed as true, and \ou\ (rather than \mˆ\) contrasts \poiˆtˆs\ with \akroatˆs\. 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 \anthr“p“i\ (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 (\katenoˆsen\). His natural face (\to pros“pon tˆs genese“s 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 esoptr“i\). 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.

1:24 He beholdeth himself (\katenoˆsen 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 (\katenoˆsen\ aorist) and off he has gone (\apelˆluthen\ perfect active) and straightway forgot (\epelatheto\, second aorist middle indicative of \epilanthanomai\) what sort of a man he was" (\hopoios ˆn\, 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).

1:25 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 tˆs 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 akroatˆs epilˆsmonˆs\). "Not a hearer of forgetfulness" (descriptive genitive, marked by forgetfulness). \Epilˆsmonˆ\ is a late and rare word (from \epilˆsm“n\, forgetful, from \epilanthomai\, to forget, as in verse 24), here only in N.T. But a doer that worketh (\alla poiˆtˆs 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 tˆi poiˆsei autou\). Another beatitude with \makarios\ as in 1:12, like the Beatitudes in Mt 5:3-12. \Poiˆsis\ is an old word (from \poie“\ for the act of doing), only here in N.T.

1:26 Thinketh himself to be religious (\dokei thrˆskos einai\). Condition of first class (\ei-dokei\). \Thrˆskos\ (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 \thrˆskos\ 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 (\mˆ chalinag“g“n gl“ssan 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 \chalinag“ge“\ (\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 \ephim“thˆ\). Deceiveth (\apat“n\). Present active participle from \apatˆ\ (deceit). He plays a trick on himself. Religion (\thrˆskeia\). Later form of \thrˆskiˆ\ (Herodotus) from \thrˆskos\ 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.

1:27 Pure religion and undefiled (\thrˆskeia kathara kai amiantos\). Numerous examples in papyri and inscriptions of \thrˆskeia\ 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 t“i the“i 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 (\hautˆ\). Feminine demonstrative pronoun in the predicate agreeing with \thrˆskeia\. To visit (\episkeptesthai\). Epexegetic (explaining \hautˆ\) 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 chˆras\). "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 (\tˆrein\). 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).

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