¦ , ¦'¦ ¦-. :¦.: ¦¦::¦ ' ' • .- ' CAMBRIDGE GREEK TESTAMENT FOR SCHOOLS AND COLLEGES THE EPISTLE OF ST; JAMES YALE UNIVERSITY LIBRARY THE LIBRARY OF THE DIVINITY SCHOOL Camfcritrjje <&xttk Testament for ^tfiools antr Colleges THE GENERAL EPISTLE OP ST JAMES. EonDon: 0. J. CLAY and SONS, CAMBRIDGE UNIVERSITY PRESS WAREHOUSE, AVE MARIA LANE. ffilaSBota: 263, ARGYLE STREET. lUinfo: V. A. BROCKHAUS. £eto Borft: MACMILLAN AND CO. Boraiaa: GEORGE BELL AND SONS. Cambri&ae &xtzk Cestament for i^cjjools anti Colleges General Editor : — J. Armitage Robinson B.D. norrisian professor of divinity THE GENERAL EPISTLE OF ST JAMES WITH NOTES AND INTRODUCTION BY THE REV. ARTHUR OARR M.A. VICAR OF ADDINGTON SURREY FORMERLY fellow of oriel college oxford EDITED FOR THE SYNDICS OF THE UNIVERSITY PRESS. CAMBRIDGE AT THE UNIVERSITY PRESS. 1896 [All Rights reserved.] Camirtlirjt: PRINTED BY J. & C. £. CLAY, AT THE UNIVERSITY PRESS. PREFACE BY THE GENERAL EDITOR. The Greek Text upon which the Commentaries in this Series are based has been formed on the following principles: Wherever the texts of Tischendorf and Tregelles agree, their readings are followed: wherever they differ from each other, but neither of them agrees with the Received Text as printed by Scrivener, the consensus of Lachmann with either is taken in pre ference to the Received Text : in all other cases the Received Text as printed by Scrivener is followed. It must be added, however, that in the Gospels those alternative readings of Tregelles, which subsequently proved to have the support of the Sinaitic Codex, have been considered as of the same authority as readings which Tregelles has adopted in his text. In the Commentaries an endeavour has been made to explain the uses of words and the methods of con- iv PREFACE. struction, as well as to give substantial aid to the student in the interpretation and illustration of the text. The General Editor does not hold himself re sponsible except in the most general sense for the statements made and the interpretations offered by the various contributors to this Series. He has not felt that it would be right for him to place any check upon the expression of individual opinion, unless at any point matter were introduced which seemed to be out of harmony with the character and scope of the Series. J. ARMITAGE ROBINSON. Christ's College, February, 1893. CONTENTS. PAGES I. Introduction. Chapter I. The Authorship and Canonicity of the Epistle : St James the Lord's Brother... ix — xxv Chapter II. The Date of the Epistle and the circumstances in which it was written xxv — xxviii Chapter III. The First Readers of the Epistle: the Twelve Tribes in Dispersion xxix — xxxiii Chapter IV. The Contents of the Epistle xxxiii — xxxv Chapter V. St James and St Paul : Faith and Works xxxv — xxxvii Chapter VI. Some Leading Thoughts in the Epistle : la, — irlans — xeipoir/jos — iiroixov-q xxxvii — xli Chapter VII. The Poetical Element in the Epistle xli — xlv Chapter VIII. The Greek Text of St James xlv — xlviii II. Text and Notes 1 — 70 Index. 1. General 71 2. Greek 72—74 INTRODUCTION. CHAPTER I. THE AUTHORSHIP AND CANONICITY OF THE EPISTLE. ST JAMES THE LORD'S BROTHER. I. External Evidence of Authenticity. The Epistle of St James has not been admitted into the Canon of the New Testament without dispute. The most im portant early testimony in regard to its authenticity is found in Eusebius, H. E. II. 23, where, after citing accounts of James the Lord's brother from various authorities, the historian adds that to him is attributed the first of the Epistles called Catholic, but that it is regarded by some as spurious, not many of the ancient writers having mentioned either this Epistle or that which is attributed to Jude, although they were both publicly read in the Churches. Further on, in another passage containing a list of the Scriptures which are acknowledged {S/j.o'Koyoviicva) as well as of those whose authenticity is disputed (avriXeyofieva), the Epistle of St James is included in the latter group : twv 6** avrtkeyoiicvtov, yvapificov 61 ow o^icos rots iroWois, rj Xeyopevrj *IaKo>)3ov cpeperai Kai rj 'lovda. EuS. H. E. III. 25. On this testimony it may be remarked that the doubt as to the authenticity of the Epistle seems to have arisen not from any improbability of the alleged authorship, or from erroneous doctrine contained in it, but from the absence of citation by succeeding writers. But this is a fact quite capable of ex planation in the case of an Epistle singularly free from con troversial subjects and addressed to Jewish Christians, a x INTRODUCTION. community which shortly afterwards was either absorbed into the Churches of Gentile Christians, or became discredited by a lapse partly into Gnosticism, partly into a form of Christianity hardly distinguishable from Judaism. In the catalogue of the Canonical books called the Muratorian Fragment, a document belonging to the end of the second century, the Epistle of St James is omitted. It is however found in the Syriac and Egyptian versions (with regard to which see below p. xlvii), and in the lists of Origen (fA.D. 254), Cyril of Jerusalem (a.d. 348), Gregory of Nazianzus (c. a.d. 381), Athanasius in his 39th Festal Letter (a.d. 367), in those of the Councils of Laodicea (a.d. 363) and Carthage (a.d. 397), and of the so-called Apostolic Canons. The authenticity of the Epistle is also recognised in the writings of St Jerome and St Augustine. More important than the testimony cited above are the un doubted traces of this Epistle to be found in Clement of Rome {Ep. to Corinthians, a.d. 95; see c. 23, c. 30, c. 33), in the Didache", written probably early in the second century (see ii. 4, iv. 3, iv. 14 and other passages cited by Mayor, p. liii), and in Hermas, who wrote his allegorical work not much later. The presence of St James's influence in Hermas appears in a most interesting way, not so much by direct quotation as by a per vading sense of his teaching which penetrates the whole book, together with a constant use of his most characteristic termino logy. A significant instance of this is the frequent occurrence of 8lip-vx°s, (Siijrvxia, Siifrvxelv, words highly characteristic of St James but rare elsewhere. No one can read The Shepherd without feeling how great an impression the Epistle of St James had made on the writer's mind. References to the Epistle are also discernible in the writings of Barnabas (c. a.d. 95), Ignatius (c. a.d. 115), and Polycarp (p. a.d. 155). Such evidence enables us to trace the existence of this Epistle to the beginning of the post- Apostolic age. And if this be so it is hardly conceivable that at that early epoch any Christian writer would have ventured to put forth a forged epistle in the name and with the authority of St James. On the whole the external INTRODUCTION. xi evidence leads us to infer that the Epistle, at first better known in the East than in the "West, gradually won its way into full recognition by the Church, and in the fourth century was placed without question in all the authorised catalogues of the Canonical books. II. Internal Evidence of Authenticity. But if there are points of weakness in the external testimony to the genuineness of the Epistle, the internal evidence is un usually strong and convincing in favour of the authorship of St James the Lord's brother, in accordance with the traditional view stated by Eusebius1. (1) The relationship of the 'Brethren of the Lord' to Jesus. The force of this evidence can be best appreciated by a survey of St James's life, of his relations to our Lord, of his posi tion in the Church, and of the time and circumstances in which we may suppose the Epistle to have been written. But two questions still remain : (a) whether James or Jacob the Lord's brother is to be identified with any one of those who bear the same name in the Gospel narrative, and (6) what relationship to the Lord is indicated by the term ' brother.' The two questions are intimately connected and may be discussed together, for the identification of James the Lord's brother with James the son of Alpha^us, and possibly also with James the son of Clopas, would probably never have been sug gested except for the purpose of supporting one of the three theories respecting the relationship of the brethren of the Lord to Jesus, which may now be stated. 1 The grounds on which the authorship has been ascribed to James the son of Zebedee hardly deserve serious consideration. Little has been advanced to support this contention except a supposed probability that an apostle of so leading a position must have left some record behind him, and secondly that the close verbal similarity to the words of the Sermon on the Mount points to the evidence of one who had listened to that discourse. Of these arguments, the first applies with at least equal force to the brother of the Lord, and the second, so far as it has any weight, must fall before considerations named below. xii INTRODUCTION- (2) Early opinions on the subject. Up to the fourth century after Christ two opposing views were held. By the great majority of Christian writers it was maintained that the Mother of the Lord remained ever Virgin, and that the Brethren of the Lord, whose names are given in the Synoptic Gospels (Matt. xiii. 55, Mark vi. 3), were sons of Joseph by a former marriage. The other opinion was that the word d8e\@ov, and the incident which follows, seem to point to a deepening difference between the Jewish and Gentile divi sions of the Christian Church. The words, however, have been unduly pressed, and it is quite possible that the envoys or disciples of St James may have gone far beyond St James's own views in their language and acts. (11) His ascetic life. Some further particulars of St James's life are recorded in a fragment of Hegesippus preserved in Eusebius (H. E. n. 23), "He was holy from his mother's womb, he drank not wine nor strong drink (o-Uepa, Heb. "13B> : comp. St Luke i. 15), nor did he eat flesh ; no razor came to his head, nor did he anoint himself with oil, nor use the bath. To him alone was it permitted to enter the holy place, for his clothing was of linen, not of wool. Alone he used to go into the temple (vaov) and would be found upon his knees praying for the remission of his people's sins, so that his knees became hard like those of a camel through continuously bending them in the worship of God. On account of his exceed ing righteousness he used to be called SUaios mh dpXias." The meaning of the second word is explained to be jrfpio^i) tov \aoi koi hiKaioa-vvrj. xxii INTRODUCTION. (12) His death. In the end the Scribes and Pharisees finding that the faith of Christ greatly increased through the preaching of St James, persuaded him to stand on the pinnacle of the Temple, in the hope that he would there dissuade the people, from following the Crucified One. St James, however, cried with a loud voice : " ' Why ask ye me concerning Jesus the Son of Man ? He is seated in Heaven on the right hand of the mighty power, and He will come on the clouds of heaven.' Thereupon they flung down the Just One, and then stoned him, since he was not killed by the fall. Then he turned and knelt, saying, ' I beseech thee, Lord God, Father, forgive them, for they know not what they do.' Then one of the priests of the sons of Rechab cried saying, 'Cease, what are ye doing ? the Just One prayeth for us.' And then one of them, a fuller, took the club with which he beat the clothes and smote the Just One on the head. And in that manner did James suffer martyrdom." Hegesippus adds : " And they buried him in the place beside the Sanctuary (r<3 vaa>)." There is no reason to doubt the substantial accuracy of this account. The narrative is natural and unforced and describes a death in harmony with what is known of the life of St James. (13) Agreement of the Contents of the Epistle with the above facts. Tested by the features and incidents of that life which are known to us, the internal evidence for the authenticity of the Epistle is both strong and subtle. Strong in direct harmony with acknowledged circumstances of his life, and subtle in undesigned coincidence with position and antecedents. Of the topics of the Epistle, some are precisely such points as might have been referred to the Bishop of the Church in Jerusalem, points on which direction from him might have been expected. Some of them irresistibly recall the spirit of religious thought which pervades the utterances of the group of pious Jews to which the holy family belonged. Among these are the praise of wisdom, the doom of the proud, the excellence of poverty, the indifference to external rank. Other expressions INTRODUCTION. xxiii again suggest, without verbally repeating, the teaching of the Lord Jesus in such a way as to indicate the result of long familiar intercourse rather than the express reproduction of a scholar. Other features of the Epistle reflect the personal character of the author. The ascetic tone— the contempt of riches — the sense of freedom and of spiritual independence— the stern attitude towards the rich oppressor — the pious belief in the efficacy of prayer — the joy in conversions. An argument against the authenticity of the Epistle has been drawn from the excellence and originality of the Greek style in which it is written. But such an argument implies a precon ception of the possibilities of learning available for James, which does not rest on evidence. At the same time the perfection of the style has been exaggerated. Full of force and vigour it undoubtedly is — words and phrases are admirably suited to the exact expression of the ideas intended to be conveyed. But the form and idiom are for the most part Hebraic. There is an absence of the more delicate uses of Greek construction, and certainly an absence of that facility of expression and idiomatic usage which are characteristic of a writer using his native tongue. The subject-matter and some features in the style of the Epistle may be explained by the position held by St James and the circumstances of the time. We have seen that it was to St James that the news of St Peter's escape from prison was first conveyed, and that when St Paul went up to Jerusalem after his conversion he saw none of the Apostles except Cephas and James the brother, of the Lord. Again, when St Paul revisited Jerusalem on his return from Greece and Macedonia St Luke tells us that, 'on the day following he went in with us unto James, and all the elders were present' (Acts xxi. 17). What was done by St Paul must have been done by thousands of Christians who came up to Jerusalem. Bishops and Elders from distant Churches would find that the greatest interest of a visit to Jerusalem centered in the person of the Lord's brother. Every question concerning the welfare of the Church, every dispute in doctrine, each instance of persecu tion or suffering would be referred to the Bishop of Jerusalem. xxiv INTRODUCTION. In these circumstances it would be natural to expect from St James an authoritative message to distant communities of Jewish Christians such as this Epistle contains. There is a certain abruptness of style, an absence of introduction and of constructive links between the topics treated of which would be naturally characteristic in a letter written, not as a treatise on Christian doctrine, but in answer to appeals made from a dis tance to a central living authority. The variety and range of subjects and the emphasis laid on special points may well be due to the same cause. (14) Recent objections to the authenticity of the Epistle noticed. From the fifth century downwards the claim of this Epistle to Apostolic authority was scarcely questioned, until in the 16th century the early doubts were revived on entirely different grounds. In his prolegomena to the New Testament (a.d. 1522) Luther terms the Epistle of St James, 'an Epistle of straw' (eine recht strohende Epistel), partly (1) because of its supposed antagonism to Pauline doctrine and its assertion of righteousness by works, partly (2) because of the absence of such important topics as the sufferings, the death, the resurrection and the ascension of Christ. It is shewn below (ch. v.) that the first of these objections rests on a misconception of St James's argument and its relation to St Paul's teaching. (2) The argument from omission is always precarious and in this case the circumstances in which the Epistle originated would fully account for the omissions noticed by Luther. More recent criticism has laid stress on : (1) the difficulty of finding an occasion for the Epistle : why, it is asked, should St James have written to the Dispersion ? (2) the improbability that St James, the Lord's brother, should have written in op position to St Paul ; (3) the supposed inconsistency between St James ii. 25 and Hebrews xi. 31 ; (4) the improbability that a Galilean peasant like St James should possess the power of writing in the Greek style of this Epistle. The answer to. these questions will, it is hoped, be found in INTRODUCTION. xxv the foregoing remarks. On (3) it may be added that there is no real opposition between righteousness by faith and righteousness by works that spring from faith. On the whole the ancient tradition may be confidently re affirmed. The weakness of the external evidence is more apparent than real, and the internal testimony is indisputably strong and cogent. CHAPTER II. THE DATE OF THE EPISTLE AND THE CIRCUMSTANCES IN WHICH IT WAS WRITTEN. Ir we admit the validity of the argument for the authenticity of this Epistle the question of date is confined to a narrow limit of time. Nevertheless it is important to determine, if possible, whether St James wrote before or after the Epistles of St Paul had become widely known in the Church, as this is a point which bears on the exegesis of the Epistle : and further whether he wrote before or after the great Conference held in Jerusalem a.d. 52, in regard to the admission of the Gentiles into the Christian Church. There are two considerations which point to a very early date for the Epistle : — (1) the Judaic type of Christianity apparent in it ; (2) the absence of controversy on subjects which came into dispute about the time of the Conference in Jerusalem or soon afterwards. 1. It may be safely asserted that, for some years after the memorable Day of Pentecost and the birth of the Christian Church, there was no visible and external separation between the disciples of Christ and the Jewish community. The Chris tians still worshipped in the Temple and in the synagogues, and practised circumcision. In this the first disciples followed the example of the Lord xxvi INTRODUCTION. Jesus Christ, who uniformly taught in the synagogues, or in the Temple, and with His fellow-countrymen observed the appointed feasts and ordinances of the Law. St Paul himself, to whom the Apostleship to the Gentiles was divinely entrusted, was no exception to this rule. In every city which he visited in the course of his missionary journeys he resorted in the first instance to the synagogues of the Jews (Acts xiii. 14 ff., xv. 1 ff., xvi. 13, xvii. 1, 10, xviii. 4). More over when the larger infusion of Gentile converts had excited the wrathful jealousy of the Jewish Christians (Acts xxi. 20), St Paul by the advice of St James and the other Apostles took certam men who were under a vow, and " purifying himself with them went into the temple, declaring the fulfilment of the days of purification, until the offering was offered for every one of them " (Acts xxi. 26) ; thus purposely and conspicuously declaring his adherence to the ancient rites. It is clear then that even after the Conference at Jerusalem a.d. 52, the Jewish converts as distinct from the Gentiles were expected to observe exact conformity with the Law. Before that Council, and at the period in which we are disposed to place the date of this Epistle, the Church in Jerusalem must have consisted almost entirely of converts from Judaism among whom the question of separation from their brethren had not yet been stirred. Such was the condition of the Judseo-Christian Church over which St James presided and from which the Jewish com munities of the Eastern Dispersion derived their Christianity. It may be noted that this phase of Christianity was not destined to last long. At the date when the Epistle to the Hebrews was written the Christian Church appears at any rate to have been dissociated from the Temple services, and the fall of Jerusalem finally broke the link between Judaism and the form of Christianity allied with it. What remained of Judseo- Christianity lapsed into Ebionism and various forms of heresy. The very circumstance of the limited duration of Judseo- Christianity serves to fix the date of the Epistle to St James; if our contention be correct, that it was addressed to a Christian INTRODUCTION. xxvii community whose relations with Judaism were still close, and at a time when Christianity had not been generally recognised as hostile to the synagogue and Temple worship. One specially interesting indication of the early epoch in the history of Christianity at which the Epistle was written is the occurrence of the word ' synagogue ' to denote the Christian place of assembly (ch. ii. 2). Nothing is more natural than that, in the circumstances which we have sketched, the new brotherhood should form synagogues of its own. This was no unusual thing. Hundreds of small communities in Judaism had separate syna gogues. The Rabbinical writers counted 480 of these in Jeru salem alone : and, although the number may be exaggerated, the fact that small bodies of Jews like the Libertines and the Cyrenians had their own synagogues in Jerusalem confirms the substantial truth of the statement (see Acts vi. 9). The Christian synagogue would answer precisely to the meeting place of one of these Jewish communities. In its main features the service would follow the pattern of the Jewish syna gogue ritual. Indeed traces are discernible in the 2nd chapter of the Acts of the formation of such a Christian synagogue in which the disciples met for instruction and worship and the celebration of the Eucharist. The Christian synagogues like those of the Jews would be open to all who chose to enter. And to the poor Christian Jews it would be a temptation, which can be understood, to welcome the appearance of a rich man — a possible convert — within the walls of their little synagogue. It is easy to believe that a Church constituted on these principles and having its origin in Jerusalem would look for guidance and inspiration to the brother of the Lord. All ques tions of difficulty would be referred to him for decision, and by means of the frequent communications between the Jews in Jerusalem and their brethren in distant provinces, St James would be kept informed of the spiritual condition of the Churches of the Dispersion. Such an Epistle as this which we possess would be the natural outcome of questions and information of this kind : its informal character — the abruptness of its begin- xxviii INTRODUCTION. ning — the variety and to a certain extent the simplicity of the topics treated of may be explained on this hypothesis. The existence of persecution is supposed to point to a later date for this Epistle. But the persecutions alluded to are of a primitive type and such as that which arose after the death of St Stephen, a persecution which extended as far as to the distant settlement of Jews in Damascus. It was such a persecution as that in which St Paul himself engaged in his unconverted days ; such as he too himself was exposed to when he taught that Jesus is the Christ in the cities and synagogues of Pisidia and Macedonia. It was persecution not by the Gentiles as yet, but by the Pharisaic party among the Jews, who resented that which appeared to be an attack upon the Law and the traditions. It was persecution of the poor by the unscrupulous and irre sponsible rich, such as had appeared in every period of Jewish history, and which was specially denounced by the Hebrew prophets when it shewed itself among the ancestors of the Jews of the Dispersion. That persecution under the form of judicial process (ch. ii. 6) was possible is shewn by recently discovered inscriptions, which prove the autonomy of Jewish communities in the cities of the Roman Empire previous to a.d. 70, but not after that date1. 2. It is by referring the Epistle to this primitive stage in the history of the Christian Church, that we are able to account for the absence of much of the controversial matter which enters into other Epistles. There were no Judaizers to be attacked, because as yet Gentile Christianity had not taken a recognised position in the Church, and Judaism did not yet exist in that hostile form which it afterwards assumed. Nor as yet had such heresies crept in as were afterwards found at Colossse — no false doctrine about the resurrection as at Corinth — no despondency as to the delay in the Advent of Christ, and therefore no need of such warnings and consolations as were addressed to the Thessa- lonians or to the Hebrews a few years later. 1 See Professor Bamsay in Expositor for April, 1895, p. 273. INTRODUCTION. CHAPTER III. THE FIRST READERS OF THE EPISTLE. THE TWELVE TRIBES IN DISPERSION. The dispersion of Israel originated in the deportation of the inhabitants of the Northern Kingdom to Assyria after the con quest of Samaria by Sargon (b.c 722). The cities in which the captives were placed, Halah and Gozan, point to the districts known to Ptolemy as Chalcitis and Gauzanitis ; and Habor, ' the river of Gozan' (2 Kings xvii. 6), is identified with the Khabour, an affluent of the Upper Euphrates. In a little more than a hundred years from the captivity of Israel, Judah shared the same fate, and, with the exception of a small remnant, was carried in captivity to Babylon and the adjoining regions. The successive returns under Zerubbabel (b.c 537) and Ezra (b.c 458) left a large proportion, probably the vast majority of Israel and Judah, in Babylonia and the surrounding countries. Hence the captivities of Israel and Judah, which were in the first instance penal, resulted in the permanent settlement of large and flourishing Hebrew colonies in the regions bordering on the Euphrates and the Tigris. At the fall of Jerusalem the stream of Jewish migration began to flow into Egypt. And subsequently many thousands of Jewish families sought refuge in that country from the persecu tion of the Syrian kings. In Alexandria two of the five quarters of the city were chiefly inhabited by Jews. And in Egypt generally there were according to Philo hardly less than a million Jewish settlers, ova d-jruSeovo-i pvptd8av (xarbv oi ttjv tA\€^dv8peiav KaX ttjv x&pav 'lov8a1oi kotoikovvtcs dirb rod 7rpbs AtfUrnv Kara^ad/iov p,exPl T^v bpiav AlSionias, Philo, in Flaccum, § 6. From Egypt numbers of Jews found their way to Cyrene. In 340 B.C. Artaxerxes Ochus carried Jewish captives from Egypt to the settlements of their kinsfolk in Babylon, and to Hyrcania and the shores of the Caspian Sea. xxx INTRODUCTION. Subsequently Antiochus the Great (223 — 187), who shewed the utmost consideration to the Jews, removed 2000 of their families from Mesopotamia and Babylonia to Lydia and Phrygia with the view of infusing a loyal element in the disaffected popu lation of those countries. The same system of deportation pushed the Dispersion still further west, for in the year 63 B.C. Pompey caused thousands of Jewish prisoners to be conveyed to Rome, where several gained their freedom and settled in the Trastevere (Philo, De Leg. ad Caium, p. 1014, § 23). But there was another cause which tended in the same direction. The Jew had now become a keen and experienced trader. With this object he passed from city to city and from province to province. Syria and Asia Minor, the Greek islands and Roman colonies were frequented by Hebrew merchants1. In this way the Jewish race gained a footing in every region of the civilised world, and not being confined as other nations within the limits of a single region in many places almost outnumbered the native popula tions. The list in Acts ii. 9 — 11 indicates the extent of the Disper sion both in the East and West. But between these two branches there was a wide and well-marked difference which it is important to note. The Western Dispersion were Hellenists sepa; rated in language and in mode of thought and manner from the strict Hebrew-speaking Jews who constituted the Eastern Dis persion, and who in common with their Syrian and Palestinian brethren bore the honourable title of 'Hebrews,' or even in a special sense 'the Dispersion,' as distinguished from 'the Dis persion of the Greeks ' — comp. St John vii. 35, py ds rfjv 8iao-~o- pdv tS>v 'EXXijixov piXkei —optvto-6ai, koI SibdcrKeiv tovs "EWr/vas; see also Acts vi. I2. 1 In Antioch and Damascus and other Syrian cities there was an enormous Jewish population (Joseph. Bell. Jud. n. 20. 2, vn. 8. 7), and in the provinces of Asia Minor they were almost if not quite as numerous. Comp. Joseph. Antt. xiv.7. 2; Bell. Jud. n. 16. 4, —a. 3. 3 ; also Traira Se yala ot8a> irXijpijs Kal -iraaa 6a\a8eKdaSuXoi>) earnestly serving God day and night,' Acts xxvi. 7: and in Rom. xi. 25 the Israel alluded to includes all the children of Abraham. Long after the Apostolic age the Talmudists made legal enactments in regard to intermarriage with the ten tribes, whose settlements they still recognised in the regions of the Euphrates, to which they had been first carried in captivity (Lightfoot, Ilor. Hebr., Addenda to 1 Cor. xiv. ch. in.). INTRODUCTION. xxxiii This survival of Israel in its completeness is in accordance with such Old Testament predictions as that of Amos ix. 9, ' I will sift the house of Israel among all the nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth'; and that of Isaiah xi. 12, ' He shall assemble the outcasts of Israel and gather together the dispersed of Judah from the four corners of the earth.... Ephraim shall not envy Judah, and Judah shall not vex Ephraim.' See also Hosea i. 11, 'The children df Judah and the children of Israel shall be gathered together, and they shall appoint themselves one head, and shall go up from the land.' Comp. also Hosea iii. 5, ' Afterward shall the children of Israel return, and seek the Lord their God, and David their king.' CHAPTER IV. THE CONTENTS OF THE EPISTLE. The informal character of the Epistle renders a logical analy sis difficult. It is not a formal treatise, but an authoritative reply to questions which had arisen, a bishop's ruling on inci dents and questions of Church life and discipline which had been reported to him. It may be regarded as a discourse on two practical rules of the Christian life : (a) Resistance to temptation, or viropovf) : temptation being a necessary condition of the Christian life. (6) Activity in the Christian graces, of which nlo-ris and eXeor are leading examples. The various topics of the Epistle may be exhibited more in detail as follows : Introduction, i. ver. 1. 1. Temptation, (a) From without, i. 2 — 4. (1) Wisdom, prayer, stedfastness, the Divine helps in temptation, 5 — 8. (2) Temptation, implying oppression, introduces the con nected subject of the rich and poor, and the Old Testament problem of the prosperity of the wicked (as a cause of JAMES 0 dv INTRODUCTION. temptation or trial), 9 — 11. (6) The reward of victory over temptation, 12. (c) Temptation from within, moral or religious error, 13 — 18. 2. The Christian life and character and worship, incidentally arising from the thought of temptation as moral or religious error, 19 — 27. 3. Christian equality — the sin of preferring persons practically a transgression of the whole Law — a fresh topic probably suggested by letter or conversation, but connected with the preceding paragraph, especially with the thought of wor ship, ii. 1 — 13. 4. Faith, a subject suggested by the consideration of Christian law. Its true condition; fruitfulness in works; faith as isolated and separated from its works an impossible con ception, as impossible as charity without charitable acts, mercy without almsgiving, or wisdom without its practical result in conduct. This idea of faith is consistent with the great, familiar, often-quoted examples of Abraham and Bahab. In fact without works there is no vitality in faith, any more than there would be vitality in the body without breath, ii. 14—26. 5 Temptations of the tongue, (a) Ambition to become teachers (Babbis). (6) Vain or slanderous speech, iii. 1 — 12. 6. The two wisdoms, earthly and heavenly; a topic arising from the thought of a right and wring use of the tongue, iii. 13—18. 7. Contention and strife ; an expansion of the preceding subject. (irb\ep.ot, the keynote of the paragraph, stands in imme diate contrast to dpi/v-i), which is a note of the heavenly wisdom.) The struggle against the flesh, which is the root of evil contention, iv. 1 — 12. 8. Parenthetic. An address to the wealthy unconverted Jews. A condemnation of selfish and indulgent lives, iv. 13 — v. 6. 9. Longsuffering in temptation and the great motive for this — the parousia of Christ, v. 7 — 11. 10. Conclusion: a summary statement of points in Christian life and conduct, generally connected with the leading sub ject of the Epistle, and more immediately with the teaching on the right use of the tongue, (a) Swearing, v. 12. (6) Prayer, 13—18. (c) Conversion, 19, 20. INTRODUCTION. xxxv The ethical and practical character of the Epistle is a note of the earlier stage of the Christian Church, when the first and most necessary step was to secure pure and honest and noble lives in those who were members of the brotherhood. That the great Christian teachers of the first generation should have felt it especially needful to guard the moral side of the Christian life, can surprise no one who has even an elemen tary knowledge of the society out of which the Christian convert had emerged. On all sides there were in Greek, Roman and Oriental civilization moral evils of the gravest kind. In every city to which the Jewish Christian trader went he would find some fresh form of vice, some new kind of 'temptation' for protection against which the Apostolic warnings were hourly needed. See Dollinger, Gentile and Jew, I. 356 n. But the preponderance of this ethical teaching certainly points to a period in which controversy had not yet become acute. Hence the absence in this Epistle of that developed Christology which is found in the later N. T. writers. In this Epistle there is no mention of the Incarnation, or of the sufferings and Crucifixion, or of the blood of Christ or of the Atonement or the High-priesthood of Christ, or of prophecy or of Baptism or the Eucharist. And in other regions of thought there are no less striking silences: there is no mention of the Christian attitude to slavery, or to magistrates and rulers: no discussion of questions of marriage, or of the Christian ministry. Such omissions are, however, all explicable in view of the spe cial circumstances which seem to have called forth the Epistle, and are indeed if properly considered evidences both of its genuineness and of its early date. CHAPTER V. ST JAMES AND ST PAUL — FAITH AND WORKS. The supposition of an antagonism between St James and St Paul on the subject of faith and works rests on a very slender foundation, and would probably have had very inconsiderable c2 xxxvi INTRODUCTION influence on Christian thought had it not been for the great influence of Luther. If indeed the words of St James (ch. ii. 14, foil.) are an attack upon St Paul, the immense significance of them can hardly be overrated. For to oppose St Paul on this point, and to assert the saving efficacy of the works of the law, would be to advocate Judaism in the Christian Church. It would mean that this Epistle contains a protest against the position authoritatively maintained by St Paul and sanctioned by the conscience of Christendom throughout the Christian centuries — a wholly un tenable proposition. And yet those who see in these words an argument against the Pauline view of Christianity can take no middle course. St James is either the advocate of that form of Jewish Christianity which St Paul condemns, or he is not. But if it is to be supposed that these words contain a delibe rate argument against St Paul's position, what an inadequate treatment this would be of that great crucial question ! Again, is it conceivable that the Church would have sanctioned and left in the Canonical Scriptures two contradictory views of this essential matter ? Happily it is only a very superficial view of the passage that demands an hypothesis of this kind. No 'reconciliation' is needed ; for the arguments of the two great Apostles are not on the same plane. The errors attacked are fundamentally dif ferent. St Paul's argument is in opposition to those who claimed to be justified by an exact performance of an external ritual, and who desired to carry into Christianity the whole Jewish cere monial law. St James, on the other hand, is opposing the conception that faith without works is possible or that in any sense it can be the saving and central principle of the Christian life. The teaching of St James is that of the Epistle to the Hebrews, where the activity of a living faith is shewn to have been the inspiring principle of Hebrew history from Abraham to the time of the Maccabees. It is also the teaching of St Paul, comp. Titus iii. 1, 8, 14 : the Christians must be : irpbs irdv epyov dyadbv CTolpovs....Titus is to exhort tva (ppovrlfacriv KaX&v epyau INTRODUCTION. xxxvii —poio-rao-Sai oi —e-io-TevKores dea, and see as strictly in accord ance with St James's teaching, Rom. ii. 13, ov yap oi d-tpoaraX tov popov binatoi irapd T<5 #ecj>, dXX' oi -ron)Ta\ vopov 8tKaico6rjo-ovTai. Up to this time indeed the observance of the Law was un questioned by Jewish Christians. The controversy in which St Paul was engaged originated when the growth of the Gentile element in the Church and the rise of the Judaizing faction created the necessity of a further development of Christianity, and of a clearly defined relationship to Judaism, which had then assumed an attitude of hostility to the preaching of St Paul. The danger against which St James directs his argument is, that an unfruitful theoretical belief should take the place of activity in good works. The danger corresponded, indeed, to Pharisaism in the Jewish Church. With the Pharisees 'dead works,' the mechanical carrying out of defined rules uninspired by a living faith, ruined true religion. The corresponding danger against which St James contends was, that a dead or dormant faith without works should destroy the vital energy of the Christian life. The two Apostles have indeed the same moral standpoint, and whenever a close similarity of expression occurs it is pro bable that the original teaching is to be referred to St James rather than to St Paul. St James was a follower of Christ before St Paul. And when St Paul visited Jerusalem after his conversion, the exposition of Christianity by St James with the authority of the Lord's Brother may well have contributed to the moulding of his faith. CHAPTER VI. SOME LEADING THOUGHTS IN THE EPISTLE: ao(pia—7riartS — 7ret.pao~p.6s — vnopovr]. If this Epistle is the earliest of Christian documents which has descended to us, it becomes of special interest and import ance to examine the leading words and expressions which occur xxxviii INTRODUCTION. in it, and to consider more fully than is possible in the notes the thoughts and associations which are attached to them. 1. Twice in the Epistle St James speaks of 6ep Karepxopivrj and irriycios -rov : lastly it is a science of that which is most prized, the highest of existences, that is, the Divine existence of pure immutable being. In some of these senses the use of o-o(pia and o-ocpos in the LXX. is synonymous with their use in Greek philosophical literature. Oholiab and Bezalel are o-ooW, just as Phidias and Polycletus are avtpoi. And the highest conception of o-ooSia in Greek thought approaches very nearly to the 'wisdom from above ' described by St James. But the Hebrew idea of o-ogV'a has a meaning and history of its own. The Hellenic o-ooSi'a is indeed deliberately set aside by St Paul as alien to the Christian system, 1 Cor. i. 18 — 28 ; and in Phil. iv. 8 the leading philoso phic terms dperr) and e—cuvos are named with evident disparage ment. When St James therefore speaks of o-onSm in this Epistle it is the o-ooSia of Hebrew thought and literature. It was a con ception of great beauty, which grew up in the later part of the post-Exile period. When, side by side with the zeal of Judaism for a minute and careful observance of the Law, a passion had arisen for the pursuit of wisdom, o-orpla, the most comprehensive word of Greek thought, had been chosen to represent this purely Hebrew conception, which is embodied and illustrated in the INTRODUCTION. xxxix sapiential books of the Bible and the Apocrypha. But the Hebrew chokmah or wisdom has a far wider signification than the Greek o-ola leads to union with God : npoo-oxr) 8k vopav (observance of the laws) fiefia'uoo-is ddapo~ias ' dd)8aparia 8e iyyvs eaiai —oiei Beov, 18 — 20. . .nprjo-are o-orblav Iva els top alapa @ao-ikevo-r)Te, 21. It is a direct emanation from God : nao-a o-o(pia rrapa Kvplov ko\ per avrov io-rip els top alava, Ecclus. i. 1 ; and the breath of His power and the reflexion of His brightness : drpis yap eo-Tiv rfjs tov 6eov 8vpdpea>s...djravyao-paydp earip (pmrbs di8iov Km eo-OTrrpop dKrj\i8a>T0P ttjs tov deov evepyeias Rat hkoiv rrjs dya6oTT)Tas avrov, Wisdom of Solomon, vii. 25, 26. This exalted view of a-op v 6 TdX.iX.a1os 'lov8as rjyepap KaTeo-rrj k.t.X. This (biXoo-o/3o? 6eov teal /cvplov 'Irjcrov Xpoo-Tov Bov- \o? rat? BooBeica (j>vXal<; rat? iv T-rj Biao-iropd yaipetv. "Tlaaav xapav rjyrjo-ao-de, dBeX Be o a.tSe\o? o Ta-—eivo<; iv tS v-^ret avTov, 10d Be 7rXoi)crto? iv ry Ta-rretvooaei avrov, oti a>? avOos yJ>pTov TrapeXevcreTat. ndveTetXev yap 6 r)Xto<; avv Top kovotcovl ical i%r\pavev tov yppTov, ical to av&o1} avrov i^eirecrev icat r) evrrpeireta tov irpoo?- mirov avTov dirooXeTO' oi/t«? ical o irXovato^ iv rat? iropeiais avTov fiapavOrja-eTat. t2M.aicdpio<; dvrjp o? virofiivet iret,pacrp,6v, oti Boicifios yevo/Aevo? XrjfiifreTai JAMES A IAKQBOY EniZTOAH I. 12 tov crreo^avov t?J? £&>»}?, ov iirrfyye'tXaro rots dyairaxriv avrov. "M-^Set? iretpa^ofievot; Xeyerco on dirb 6eov iret- pd£ofj.ai. o yap 6eoi airetpacnos io-rtv icaiccbv, 7retpd£ei Be avrb—-ov rfjs yevecrew; avrov iv io-oirrpco- M Karevor/crev yap eavrov Kal dtreXrjXvOev, ical evdews iireXdOero biroiot rpi. 25 d Be •~apaK\r^a<; et? vop,ov reXetov rbv t»}? iXevOeplas icat, Trapap,eivaavov<; Kal XVPa^ ^v rV ^Xiyfrei aircbv, dcnriXov eavrov TTjpelv airb rov Koo-fiov. 2 *' ABeXcpoi fiov, [irj iv --poo-coiroXTjfii^iait; e%eTe rrjv rricmv rov Kvpiov -r/fiwv 'Irjaov Xpto-ToO Tr}? Sdfij?. iav yap elcreXdrj et? crvvaycayrjv vficbv dvr/p xpvcroBaK- rvXio KaOov eoBe «aX<5?, Kal toj TTTaiyw eXirr}Te' Si) crTrjdi e«et rj Kadov viro to viroirbBiov p,ov, iov BieKpiOyre iv eauTOt? Kal iyevecrffe Kpiral BiaXoyicrfioov Trovr/podv ; 6' AKovorare, dBeXoi fiov dyatrrjroi. oi>x ° ^<=0I» 6 Kocrfia) irXovo-iov; iv marei Kal KXrjpov6fJ,ovi t??? /SacrtXeta? r;? iirr^yyeiKaro rot? dya- •~Sio-iv avrov ; 6v/iet? Be -rjrifidaare rov Trrcoxov. ovx 01 rrXovcrioi KaraBwacrTevovcriv vfi&v, Kal avrol eXicov- criv vp,d<> et? Kpirrjpia; ''ovk airol f3Xacr' v/ia?; 8et p,evroi vofiov reXeire fiacriXiKov Kara ttjv ypa$r\v' Ayairr]crei<; rov irXrjcriov crov a>? creavrbv, Ka\w? 7rotetTe- 9et Se Trpocroj- ¦iroXr]fi'-TeiTe, dfiapriav ipyd^eaOe, iXeyxbp-evoi inrb rov vofiov a>? Trapafidrai. 10ocrri<; yap oXov rov vofiov Trjprjo-rj, nrraia-ri Be iv evi, yeyovev -jravroav 'ivoxoovevo-r)<;- el Be 011 poixeveis, (povevei^ Be, ykyova<; 7rapaf3 ari?? vbp,ov. "ovrcoi; XaXeire Kal ovrm iroieire a>? Bid vbp,ov eXev6epia<; fieXXovre? Kp'ivecrdai. ur) yap K/atcrt? dveXeos rat p,fj TTOirjcravri e\eo?' KaraKavxdrai e\eo? Kpicreay;. "Tt to oe\o?, dSeXobot p,ov, edv tricrrtv Xeyy Tt? evetv, epya Be p,f) eXV • M Bvvarai 17 ttio-ti? a&aai 4 IAKQBOY EITISTOAH II. 14 avrov; 15idv dSeXtpbs rj dBeXcpr) yvfivol virdpxoocriv Kal Xeirrbfievoi rrji ieXo<;; "ovtoos Kal rj Trior i' Bel^ov fioi ttjv rt icrriv aov %»pt? rSov epyoov, Kcuyoo crot, Setfa) e'/e rbov epyoov fiov rr/v iricrnv. wcrv 7rt<7Tevet? on el? icrriv o 0eo<; ; #a\<5>? 7rotei?" Kai ra Baifiovia iricrrevovaiv Kal cppicrcrovcriv. 2°#e\et? Be yvoovai, 00 dvOpooire Keve, on r) 7ricrni %&>pt? rbov epymv dpyq ianv ; 21,Af3padfi 0 trarrjp r/fiwv ovk e'f epyoov iBiKaioo6rj, dveveyKas JcraaK rov viov avrov eVt to vvaiacrrrjpiov ; pXetrei'i on r) 77-to-Ti? crvvijpyei Tot? it )« \) rt ,/ f / > -\ ' zl 23 * epyois avrov, Kai e/e tgw epyoov rj 77-10-Tt? ereXeiooifrj, /eat iirXr}poo0rj r) ypar) rj Xeyovcra- 'EiricrTevcrev Be 'A/3pad/i too Oeoo, Kal iXoyurOrj avr& et? BiKaioavvqv, Kal cj)iXo<; 0eov eKXrjdrj. 24 bpdre on e'f epyoov BiKaiovrai dvOpanros \ * > / / 25 < / 5> \ \ « T) \ r, r Kai ovk eK 7rto-Te&)? /movov. Ofioioo<; oe /cat raap rj iropvq ovk ef epyoov eBiKaioo0rj, viroBe^afievrj robs dyye~ Xov<; Kal erepa 08& iKfiaXovcra ; ^cponrep yap to croofia %«opt? irvev fiaro? veKpbv icrriv, out&j? koI r) iricrTipt? epyoov veKpd eernv. 3 1M.r) TroXXot BlBdcrKaXoi yiveor0e, dBeXoi fiov, etcWe? OTt fiei^ov Kpifia Xrjfi-^ofieOa. ^iroXXa yap rrraiofiev d~-avTeyVa'al' *:a' oXov to croofia. 3et Se roov itrtroov toi)? ^aXtvoi)? et? ra crrofiara fidXXofiev et? to treiOecrOai aiiTovi r)fiiv, Kal oXov rb croofia avroov fierdyofieV 'IBov Kal to 7r\ota, rrfXiKavra ovra Kal v-rro avefioov crKXrjpcoV eXavvbfieva, fierdyerai IV. i IAKQBOY ETTISTOAH 5 iV7ro eXa^to-Tov irrjBaXiov ottov r) opfirj tov evOvvovros /3ovXerai' 5oi5t&>? /cat rj yXdicrcra fiiKpbv ^.eXo? icrriv Kal pieyaXa avx^-1. IBov r)XiKov trvp yXiKyv vXyv avdirrei' Kai rj yXoocrcra irvp, o Koo-fiot t?)? dSt/cta?, r) yXwacra KaOicrrarai iv Tot? fieXecriv rjfimv, r) cnriXovcra oXov rb croofia Kai Xoyi£ovcra rbv rpoxbv t?}? yevecreoo<; Kai (pXoyt^ofievrj virb t-j)? yeevvy;. 1 iracra yap tyvais 0r/pioov re Kal —-ereivoov epireroov re Kal ivaXioov Bafid^erai Kal BeBafiacrrai rfj vcrei rfj dvOpootrlvrj, Brr)v Be yXwcrcrav ovSet? Bvvarai dv0poo~-oov Bafidcrai' aKardaTarov KaKov, fiecrrrj lov 6avary aBeX- <$>ol fiov, ravra ovtoo<} yiveaOai. np,rjn r) iryyr) iK ttj<; avrrj^ 077-77? ftpvei rb yXvKV Kal to rriKpov; 12firj Bvvarai, dBeXcpoi fiov, crvKr) eXata? troirjcrai r) a/nreXos crvica; ovre dXvKov yXvKV iroirjcrai vBoop. 13Tt? cro^d? /cat iiriarrjfioov iv vpuv ; Bei^droo iK rfj'; KaXrjs dvao-rpoo}>rj$ rd epya avrov iv Trpavryn croia<;. uel Be %fjXov TriKpbv exere Kal ipi0elav iv ry KapBla Vfioov, fir) KaraKavxdcrde Kal y]revBecr0e Kara rrj<; aXy- Belas. 16ovk ecrnv avrrj r) croooia dvoo0ev Karepxop-evrj, dXXa iTrlyeio<;, -^rvxiKrj, BaifioviooBys. ie'oTrov yap %r)Xos Kal ipi0eia, iKei dKaraaracria Kal ttclv fyavXov trpdy/ia. "rj Be dvooOev croofia nrpmrov fiev dyvrj icrnv, etreira elpyviKfj, eVteitfr;?, evtreidys, fieo-rr) e"Xeoi/? «at Kaptroov dya0oov, dBiaKpiros, avvtroKpiro^. 18/cap7rp? Be BiKaio- crvvrfi iv elpr/vy atreipeTai Tot? rroiovcriv eipyvyv. _ 1H60ev TroXefwi Kal 7r60ev fidxai iv vfiiv; ovk evrev0ev, iK r&v rjBovoov vfioov roov arparevofievoov iv 6 IAKQBOY EHISTOAH IV. i rot<; fieXecrivvfioov ; 2 e"-i0vfi£ire, Kal ovk exere' (p-ovevere Kal ZyXovre, Kal ov Bvvaor0e etrnvxelv fidxeor0e Kai iroXefielre' ovk exere Bid rb fiy alreicrOai vfid<;' salreire Kal ov Xafiftdvere, Bloti KaKoo<; aireicr0e, iva iv Tat? yBovalf vfi&v Bairavycryre. 4/tiot%aXtSe?, ovk oiBare on r) cpiXia tov Kocrfiov ex^Pa T0U 0eov iarlv ; o? idv ovv ftovXy0y <£t'Xo? etvat tou Kocrfiov, e^i^pd? tou 0eov Ka0io-Tarai. 5y BoKeire 'on /cepaJ? y ypacpy Xeyei; IIpo? ' vfioov siyyicrare ra> 0ea>, Kal eyyiel ifiiv. Ka0apiorare ^etpa?, afiaprooXoi, Kai dyvicrare /capSta?, Bitjrvxot. 9raXanroopycrare Kal irevOrjcrare Kal KXavcrare' b yeXw; vfioov et? Trev0o<; fieraorTpacpyroo Kal y XaPa 6'? Karycjoeiav. loTaTreivd>0yre ivooinov Kvpiov, Kal vtyoocrei vfids. 11 M-^ KaraXaXeire dXXyXoov, dBeXoi. d KaraXaXwv dBeXcpov fj Kpivoov rbv dBeXo^bv avrov KaraXaXei vbfiov Kal Kpivei vbfiov el Be vo/iov Kplvei<;, ovk el —¦ot,yrr)<; vbfiov aXXa /cptTr;?. 12eZ? icrriv d vofio0errj<; Kal Kpirys, b Bvvdfievo icrnv. 5 '"Aye vvv oi irXovcrioi, KXavcrare bXoXv^ovres eVt Tat? raXanroopiais i/iwv Tat? itrepxofievai^. 2o ttXovto<; vfioov crko-y-ev, Kal ra ifidna vfioov o-yr6/3poora yeyovev, 3o p^pi/cd? vfi&v Kal b dpyvpo' v/ioov /cp«£et, /cat at /3oat roov Oepi- crdvroov et? ra cuTa Kvpiov %aj3aoo0 eicreXyXv0av. 6 irpvyorare eVt tt)? 7T7? /cat icnraraXycrare, iOpeyfrare Ta? /napSta? vfioov iv yfiepa crovevcrare rbv BiKaioV ovk dvnrdaarerai vfiiv. 7M.aKpo0Vfnjcrare ovv, dBeXtfroi, ea)? t^? trapovcria<; rod Kvpiov. IBoii b yeoopyb<; e'/cSe^eTat rov rifiiov Kapirbv tt}? 7/7?, fiaKpo0vfioov eV avraj eoi? Xaj3y irpo'i- fiov Kal orfrifiov' 8 fiaKpoOvfiyaare Kal vfieis, crrypi^are Ta? KapBias vfioov, on y trapovcria rov Kvpiov yyyiKev. 9fiy crrevd^ere Kar dXXyXoov, dBeXoboi, iva firj Kpi0rjre' IBoii Kpiry<; trpb roov 0vpoov ecrryKev. 10 inrbBeiy/ia Xd- f3ere, dBeXcpoi, tt;? KaKO7ra0eia<; Kal tt}? fiaKpo0vfiia<; rovs ~-po(jyr)ra<;, ot eXaXycrav iv rop bvbfian "Kvpiov. 11 IBoii fiaKapi^ofiev toj)? vtro/ieivavrar rrjv vwofiovrjv 'Iw/3 rjKOvo-are Kal rb TeXo? Kvpiov e'lBere, on iroXv- o-trXayxvb'i icrriv 0 Kvpiov Kal oiKripfioov. 12IIpd trdvroov Be, dBeX fiyre dXXov nvd opKoV rjroo Be ifioov rb Nat vai, Kal rb Ov ov, 'iva fir) vrrb Kpicriv irecryre. 8 lAKfiBOY EniZTOAh V. 13 13Ka/co7ra#et Tt? iv vfiiv ; —-poarevxecrOoo' evOvfiei ns ; ¦\JraXXeroo. 14 dor0evei Tt? iv Vfiiv ; irpocrKaXecrdcr0oo toi)? Trpeo-/3vTepovs tt)? e/c/cX^crta?, Kal Trpocrev^dcrOoocrav eir avrov, aXeiyfravre<; avrov iXaiop iv rap ovbfian rov Kvpiov. 1BKal y evxv TV'> Tto-Tea)? croocrei rbv Kafivovra, Kal iyepei avrov b /cijpto?' kov d/iapria1; y 7reTroirjKW<;, d(j>e0yaerai avroo. 16e^ofioXoyeicr0e ovv dXXyXoi<; to? dfiapria \ Xarpebup prj iravaalpi\p, t) \ —avaalp-rpi dya0$ poipa Eur. Ion 151 — 153. All three are Christian thoughts: (a) connects doOXos with the conception of the j3ao-tXefa toC 0eov, (b) with the thought of personal service to a Master, (c) who is divine. St Peter calls himself SovXos Kal airbtrroXos 'Itjo-. Xpurrov, 2 Pet. i. 1. So St Paul, doOXos 'Ir/vXais. This conception of the solidarity of Israel is a point in the enthusiasm of the Maccabean revival. Our Lord re cognises it in the number of the Apostles and in their destination as judges of the twelve tribes of Israel. See Introduction, p. xxxii. ev ttj Siacnropa. Though the expression would include the vast area over which the Jews were scattered, when used without any qualifying words it had the special meaning of the Eastern dispersion in Syria, Mesopotamia, Media and Elam, and other districts in the region of the Tigris and Euphrates. See Edersheim, Life and Times of Jesus the Messiah, Vol. I. p. 6 ff., and Introduction, pp. xxix., xxx. Siao-iropd, lit. a scattering* of seed, is not classical but is frequent in LXX. in the sense of (a) scattering or dispersion, Deut. xxviii. 25 ; Jer. xxxiv. 17 : (6) collectively, the Israelites dispersed in different parts of the world, 'the Dispersion.' rds Siao-ropas rev 'Itrpo-ijX im- (rvvd^ei, Ps. cxlvi. 2. ti\p Siav—opdv tov' 'LrptujX eir^aTpi\jiat, Is. xlix. 6. pri els tt\v Siao-iropbv tup 'TSKXrjviav peXXei iropevecrffai ; John vii. 35. See also 1 Pet. i. 1. There is no single fixed term in Hebrew for 'the dispersion.' Therefore in using the recognised expression }) Siaairopd for a variety of Hebrew words the LXX. translators defined and specialised the meaning of the prophetic passage. I. 2.] NOTES. n xatptiv. Infinitive for imperative, where possibly Xfyct or some similar word is to be supplied. KXaiStos Avo-las r

robs aSeXipobs bpQv iK wdpTtap twp idvuiv, Is. lxvi. 20. orav irepiirfo-riTe. The aorist points to the several occasions of temptation in each single instance, as often as, — a single act — ye fall, &a., consider it all joy. irepiirl-rav, to fall around or upon, generally, perhaps always, in connection with things evil: toiovtw pev vd0ei....7repiTreo-bvTes, Thuc. n. 54. voo~f)pan -epurlirTwpep, Xen. Cyr. vi. 2. 27. iavrQ irepml-reLP , 'to fall into one's own snare,' Hdt. 1. 108. Xr/o-rals irept£-e(as, a term far wider in signification than the Greek conception of aocpla. A whole cycle of Hebrew literature is devoted to the praise and definition of Wisdom. According to the author of the Wisdom of Solomon o-o0£a is the most perfect principle of guidance in human action : Xapirpb ydp Kal du.dpavrbs ianv r] aotpla (vi. 12) ; it is won by those who seek it : ebxeptis Beupelrai biro tCiv ayairdivTWP avri)v, Kal ebplnKerai biro t&v tryrobvTuv abrr)v — an expression closely bearing on this passage. Step by step o-o0(o leads to union with God: irpoaoxij Si vbpuv (giving heed to her laws) fSefialuio-is a¦<>«• In St Matt. xi. 19 (Luke vii. 35), iSixaiiiiB-q i) ao hrl robs dxaplo-rovs Kai irovitpobs, Luke vi. 35. 6. bi irCcrm. irlans here, reliance on a promise, trust in the character of God, the faith which was the necessary condition of a miracle. 8io.Kpi.v6p.cvos. In middle voice SiaKplpea0ai=to get a thing decided, to decide for oneself, to set two issues before oneself; so to doubt, to be in a critical state of mind. The thought is of judicial hesitation which ceases when the verdict is given; hence, to dispute. See Acts xi 2 SteKplvovro irpbs abrbv. Jude 9 rip StafibXtp StaKpipbpevos. The tense implies a continuance of hesitation which is not a Christian attitude. Comp. Matt. xxi. 21 idv *?;ct« 7t(o-t«' ko! pi) StaKptBijTe, oi pbvop Tb ttjs ovkt)s iroirjacTc k.t.X., a passage reflected here, iropebov abv avTois n-r/Sip StaKptpbpepos, Acts x. 20. See Page on Acts loc. cit. and St Matthew in this series loc. cit. I. 8.] NOTES. IS kXvScdv. Only here and Luke viii. 24 in N.T., but frequent in classics. 8aXdo-o-t]s. The absence of the article with this word is very rare. See Winer, P. in. § 19, and comp. t)xovs BaX. Kal adXov, Luke xxi. 25. KtvSbvots ip baXdaar), 2 Cor. xi. 26. Kbpara dypta BaXdaa-ns, Jude 13. dv(\i.ilopAviiri) expresses any rapid movement of wave, wind, fire, stars, ptiral daripav, Soph. El. 106: the verb here possibly of the tide. Comp. (jural Kv/j-drav dviptav re, Pind. P. iv. 346. Comp. the proper name Eflpuros, where the tide ebbed and flowed with unusual violence ; hence the word is applied as here to an unstable man: rCiv rotobniip yap iiivet ra flovXf)paTa Kal ov pterap'p'ei taairep ~Ei!pi—os, Eth. Nic. ix. 6. 3. See also Eph. iv. 14, where kXvSuvitbpevoi (air. Xey.) Kal irepttpepb[ievoi iravrl dvipw expresses the same idea and is possibly modelled on these words or similar words in St James' teaching. 7. y^P- See Winer, liii. 3. The dpa in 7dp draws the inference, the ye corroborates it. ' Let not then that man, ' &c. 8. 8u|rvxos. Not classical, and here only in N.T. ; it does not occur in LXX. ; possibly a word coined by St James himself. (In Ps. cxix. 113 the Hebr. for ' them that are of a double mind ' is vaguely rendered irapavb/j.ovs in the LXX.) \j/vxr) is regarded as the seat of desires, volition ; hence Sbj/vxos, one who is torn by conflicting desires. The word, elsewhere rare, is very frequent in Hermas' Pastor, so much so that the treatise reads like an amplification of St James' teaching. As one instance out of many bearing the impress of this passage, comp. apoi' dirb aov Trtv Stijivxlav Kal pijSiv SXas St\fivxi)o-ns alT-t)aaa0ai —apb toC 0eov, Herm. Past. M. 9. It is difficult to decide whether dvijp Sifvxps is to be taken as a subject with dKardararos as a predicate, or whether both are in apposition to 6 dvBponros iKetvos. On the whole the latter view seems preferable. dKaTdcrraros- Here only in N.T. The noun dKaraa-Taala and the adjective are classical in the sense of political instability and eon- fusion ; in Polybius dKaTdaraTos is used of youthful fickleness : Sid re Kal Si 6 d8tX6s 6 raimvos k.t.X. The transition to the contrast between rich and poor is quite natural here. For the problem of the prosperity of the wicked and the suffering of the righteous is one with which the Wisdom literature occupied itself more anxiously than with any other. It is, for instance, the theme of the Book of Job. The rejoicing in Tairetvaais is parallel in spirit to the rejoicing iv -eipao-ptots. The Tairelvuats of the rich (his becoming poor) will save him from the fate of the rich. Comp. 1 Sam. ii. 10, LXX. (a passage not found in the Hebrew), pi) KavxdaBu b (ppbvtpos iv ry s dvBos xbprov ¦ i^npdvBi] b x°/>T°s Ka' T0 ArBos i^ireaev, Is. xl. 7, 8. iliairep dpflos dvBijcrap ifciireo-ep, Job xiv. 2. dvBpuiros lixrel xbpr°s al rjpipat abrov, (bael dvBos tov dypov ovrtas i£av6r)aei, Ps. ciii. 14. See also Ps. xxxvii. 2. The whole Psalm is parallel in thought to this passage. Xopros. See note on St Matt. vi. 30 in this series. The first meaning of the word is (1) an enclosed place, especially for feeding cattle: ab\i)s iv xbprw, Horn. 27. xi. 774. Hence (2) provender, hay, Br\pQ>v bpelav xbprov obx tirirwp Xiyeis, Eur. Ale. 495. Then (3) vegetation generally, flowers and grass, and even brushwood, which when dried are used, for fuel in the East. Matt. vi. 31. In this sense xoptos is not classical. The derivation is from a root meaning ' to seize,' hence ' to enclose ' ; it is cognate with x°/>°s> ' an enclosed place for dancing'; hortus, 'garden,' 'yard,' &c. Curtius, Gk Etym. § 200. Skeat, Etym. Diet., under 'Yard.' 11. dvira\iv...k^r]pa,vtv...f^i—€o-iv...airiiXiTo. The use of the aorist here is to express the instantaneous effect produced by the Kabaiav. In English the present tense would be used to express this point of time ; but the greater exactness of Greek thought and language places the events in the past. They are past in the very moment of describing them. See Winer P. ni. § xl. 1, p. 346, and notes on St Matt, in this series, and compare 1 Pet. i. 24 i^-npdv0ri 6 xbpros Kal to dvBos i£i- -eaev. By some grammarians these are cited as instances of the gnomic aorist. See Mayor ad loc. and Burton, N. T. Moods and Tenses, p. 21. Winer however does not recognise this use of the aorist in N.T. crvv to} Kavcruvi. The Kabatiiv is the hot wind or sirocco blowing at sunrise from the Eastern desert. iirdgei Kabauiva avepjov (urentem ventum, V. ; Hebr. IT1"I D^jJ, east wind) ix ti}s ipr)pov, Hos. xiii. 15. dvaXT)fi\j/erai yap abrbp xabawv, Job xxvii. 21. Kal iyivero dpa t£ dvaretXat rbv rjXtov Kal irpoaira^ev b Bebs irvebpan Kabaapi avyKalopn, Jon. iv. 8. It was this wind that made the early morning hours so bur densome to the labourers, tois ^aardaaai to fidpos Tr)s i)pipas Kal rbv Kaiauva, Matt. xx. 12, where see notes. I. 12.] NOTES. 17 iipre-fv. A beautifully exact word to describe the dropping of the petals or corona out of the calyx, as an effect of drought, which would be more strikingly sudden under the hot eastern sun than in a tem perate climate like ours. ev—at—aa., here only in N.T. Comp. iK Siiw r) ebirpiireta rfjs wpaib- tjjtos abrov, Ps. 1. 2. For the general sense of this passage comp. 7ras 6 byf/Qv iavrbv TaireivuBijaerat, b Si rairetvuiv eavTbv b^pojBr)tivia rijs dpaprlas Bdvaros, rb Si xdpiapa tow Beov iwi) aliivios ip XpiorifS '1-qaov rip Kvpltp r)pCbp, Rom. vi. 23; t6 yap pbp-npa rijs aapKos Bdparos, Rom. viii. 6. I. 17.] NOTES. 19 tgeXKopevos Kal ScXcagrfuevos. Either (1) with Bede, cited by Mayor: abstractus a recto itinere et illectus in malum; two processes in temptation are indicated: persuasion through some strong motive to leave the right path, allurement to sin : comp. iyKpdreiav oiirw pdXiar' dv ipero daxeiaBat, el airrbs iiriSeiKvboi iavrbv pi) birb tuv irapavrlKa t)Sovup iXKbpevov dirb tup dyaBSip, Xen. Gyr. vm. 1. 32 ; or (2) the figure is drawn from the capture of fishes. The words are here in the order of thought; in act SeXeai would precede. Comp. Moriamur et in media arma ruamus, Verg. Aen. n. 353; Gastigatque auditque dolos, ib., vi. 567; i£e\K. here only in N. T. SeXeai, comp. SeXediopres tpuxas, 2 Pet. ii. 14; SeXediovatv iv iirtBvplais, 2 Pet. ii. 18; yaarpl SeXeaiopeva, Xen. Mem. 11. 1. 4; t)Sovt) KaKov SiXeap, Plat. Tim. 69 d. 15. dTroT€X«r6cio-a, perfected, of full age, mature. Comp. jam matura viro,jamplenis nubilis annis, Verg. Aen. vii. 53. diroKtlei, brings forth, R.V. 17. irdo-a Sdo-is, k.t.X. Note the hexameter rhythm here, iraaa... riXetov; for similar instances see Heb. xii. 13; John iv. 35. 860-is, strictly an act of giving. Comp. Phil. iv. 15 obSeula 1x01 eKKXriala iKoivavijaev els Xbyov Sboeus Kal Xf)rav cannot be precisely parallelled, the association of light with the idea of God may be abundantly illustrated: the first creative word of God is "Let there be light," Gen. i. 3; comp. Is. xlv. 6, 7 "I am Jehovah, there is none else, b2 20 ST JAMES. [I. 17— that form light and create darknesB": iya 6 KaraaKevdaas S>s Kal iroir)aas okotos. So in the manifestation of Jehovah the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold as the light of seven days, Is. xxx. 26. Comp. also iv Tip tpurl aov btybpeda (pus, Ps. xxxv. 9 ; ab KaTr/prlau ijXiov Kal aeXr)vr/v, Ps. lxxiii. 16 ; Kal dvareXei bpuv ijXios SiKaioabvrjs, Mal. iv. 2. In 1 John i. 5 God is absolutely 0ws, and in Heb. i. 3 Christ is regarded as the effulgence (dirabyaapa) from the Father. So in Wisdom vii. 26 aoipla is described as being diravyaapa arbs dtSlov. trap' u ovk kvi —., with whom there is no possibility of change. Lit. 'there is no room for.' See Lightfoot on Gal. iii. 28, who agrees with Winer (P. u. § xiv. p. 96) that Ivt is not a contraction for ivean, but a form of iv or ivl with the accent thrown back as iirt, irdpa, &c. See also Col. iii. 11. irapaXXa-yrj, transmission from one condition to another, change, as ir. KdXXovs irpbs aTffxos, Arr. Epict. n. 23. 32. So here perhaps simply change from light to darkness, in which case the predominant thought both in this and the following expression would be absolute brightness, the negation of darkness — rather than absolute immutability, the ne gation of change. The context of the passage however suggests that -apaXXay-t] may be here used in a scientific sense, or at any rate in ¦a, way suggestive of the scientific term parallax. It is true that no instance is cited of such a use of 7rapaXXa777 before the date of this Epistle, but neither is there an instance cited of irapaXXagis used in this sense earlier than Proclus, who, c. a.d. 440, wrote a paraphrase on a work of the astronomer Ptolemy (fl. a.d. 139), and the Modern Greek term for parallax appears to be 7rapaX\a7?!, not 7rapdXXafis. See Sophocles, Modern Greek Lexicon sub voc. This may represent a very ancient usage. Parallax " may be defined in the most general way as the differ ence between the directions of a body as seen from two different points," or, "apparent change in position produced by movement of the earth." Newcomb's Popular Astronomy, pp. 165 and 206. "The parallax of the sun was calculated, though erroneously, by Aristarchus c. 250 B.C. and Hipparchus 162—127 b.c, a calculation adopted by Ptolemy and adhered to for twelve centuries." Young's Text-Book of General Astronomy, § 666. The thought therefore would be fa miliar in St James' time. Moreover he was writing to men living in regions where astronomy had flourished from a remote antiquity. That astronomical phrases were known to the Greek-speaking Jew in the post-exile period appears from various passages in the LXX. abrbs ydp pot iSuxev tuv bvruv yvuaiv d^/evbi) elbivat abaraaiv Kbapov Kal ivipyetav arotxelav, dpxV Kai riXos Kal peabrriTa xpbvuv, rpoiruv d\Xa7ds Kal perafioXds Kaipuv, ivtavruv Ki5/cXous Kal daripuv Biaets, Wisdom of Solomon, vii. 17; Kal KaB' lipav yevv-rpiATuv rjXlov rpoiruv Kal otto avvbbuv p-qvup, Deut. xxxiii. 14 ; iirlaraaat Si rpoirds oipavov, r) rd bir' obpavbv bpoBvpaSbv yipbpcpa ; Job xxxviii. 33. In the Book of Enoch, ch. lxxi., there is an elaborate treatise on the laws and movements of the heavenly bodies, and the expression 'Father I. 18.] NOTES. 21 of the lights' finds a parallel in such phrases as : 'The seasons, the years, and the days, Uriel shewed me ; the angel whom the Lord of glory appointed over all the luminaries of heaven in heaven, and in the world,' &c. ch. lxxiv. If this view of the meaning of 7rapaXXa7i) be accepted, the expression would indicate the immutability of the Eternal Father, and the thought would be intensified by the results of modern science, according to which "the apparent displacement of the fixed stars, due to parallax, is so minute as to elude our investigation." The 7rapaXXa7i) of the stars indeed is incalculable ; with the Father of the lights irapaXXayf) is inconceivable. It is difficult to decide with certainty between these two possible senses of ¦7ropaXXa7i). It is in favour of the first that the same thought of light and darkness would be retained in both expressions — irapaXXayr) and Tpoirrjs dirooKlaapa. The second introduces the further thought of unchangeableness. Tpoirij, turning or revolution, or perhaps the setting of a heavenly body. The genitive Tpoirrjs denotes occasion or cause. diroo-K(ao-|ia is the shadow projected from one body on to another, or in any way caused by the movements of a body. Hence Tpoirrjs diroaKlaana is either (1) the shadow of night caused by the rotation of the earth, or, in popular phrase, by the setting of the sun (comp. obB' oirbT1 dV arelxxtat irpbs obpavbv aarepbevTa | obB' 6V dv dtp iirl yaiav dir* ovpavb&ev irpoTpdirrrrai' | dXX' iirl vv% bXoi) TiraTOi SeiXdiai fiporo'taiv, Od. xi. 17 — 19; Tpon-ai -rjeXioio, ib. xv. 404, which Eusta- thius interprets of the west, rd Sim/cd piprj, the region of sunset) : or (2) the shadow of eclipse caused by the revolution of a planet or its moons : a far more frequent occurrence in some parts of the celestial system than in the experience of our own planet: e.g. "The inner satellite of Jupiter and also the two next inside of it are eclipsed at every revolu tion, i.e. ODce in every eighteen hours, " Newcomb's Practical Astronomy, p. 210. The created luminaries suffer eclipse by projected shadow or darkness by turning from the source of light: with the Father of lights there is absolutely undimmed and continuous splendour : ' 'the shadowB vanish in the light of light." Tennyson. Sehleusner, following some of the Greek interpreters, takes aVo- adaapa as equivalent to txvos, and renders it ne levissimum, quidem mutationis vestigium, 'not a trace or vestige of change.' There is however no authority for this use of the word diroaKlaapa, and by this rendering the important conception of darkness or overshadowing, as a defect in the mundane luminaries, is lost. So also 0. L. renders modicum obumbrationis, vicissitudinis obumbratio. 18. povXr)8«£s, of His own wish, denoting absolute freedom from necessity or external cause of any kind. (SobXopat and (3ovXt]ois are strictly used of the end, not of the means to the end: el Si) n riXos Ian tuv irpaKTuv S Si' abrb fiovXbpeBa, Arist. Eth. N.i.2.1; t) piv BobXriais tou riXovs iarl pdXXov, t) Si rcpoalpeais tuv irpbs rb riXos, Eth. N. in, 2. 9, See Stewart's Eth. N, ad loc. cit. 22 ST JAMES. [I. 18— dir€KVT)o-€v. The recurrence of this rare word (see above, v. 15) throws into forcible contrast the generation of sin, and the new birth from the Father of lights. This is the more striking as diroKietv is a word strictly used of the mother, not as here of the Father, 'begat.' The word generally used in this sense is 7ei»i'oi'. Comp. the use of TiKretv, II. II. 742; Aesch. Eum. 630. The aorist points to the single act of regeneration, as in 1 Cor. vi. 11 dXXd drreXobaaaBe, dXXd rjytdaBriTe, dXXd iStKaiuBirre iv Tip bvbpan tov Kvpiov, K.T.X. Xdyu dXrfie (as, by the word of truth, the instrument by which the work is effected. XA70S dXr/Belas is the word or message which conveys the truth, the revelation of the truth. Comp. 6 X670S -rijs aurijplas Tabrr\s, Acts xiii. 26; 6 X670S 7-7)5 dXrj0etas tov evayyeXlov, Col. i. 5; 6 X670S rijs dXrjBelas, 2 Tim. ii. 15; 8 tJi> d7r' dpxrjs 8 aKi]Kbapev...irepl toC X670V -rijs iarjs, k.t.X., 1 John i. 1. Comp. also the frequent dpi)v Xiya of our Lord (note the variant dXijBus Xiya, Luke xii. 44) ; in St John always the repeated dpi/v dpi)v Xiya. See especially, as bearing on this passage, St John iii. 3, 5 dpi)v d/j,r)v Xiya aot, idv pi) tis yevvi]0ij i£ VSaros Kal irvebparos ob Sbvarat elaeX&etv els ttjv (HaatXelav tov 0eov. In the passages quoted above 6 X670S rijs dXn0. or t?)s aarijptas is the Gospel, that divine revelation by which God regenerated the world in Christ, — a sense which it bears here; but there is a nearer approach to the personal X670S of John i. 1 here than in the other passages. The message of truth in Christ is proved to be the regeneration (i) iraXtv- yeveala) first of Israel, then of the world. The repeated -rjpds points to the privilege of Israel. ds to ctvai. A final clause denoting the end or object of the spiritual creation. dirapxTJv Tiva, a kind of firstfruits. nva qualifies the boldness of the expression, Winer in. 2 a. In the Hebrewritual dirapxr) meant the first- fruits of men and cattle and harvest, consecrated and offered to God : otaere to Spdypa dirapxi)" tov Beptapov bpuv irpbs top lepia, Lev. xxiii. 10. See also Deut. xxvi. 2; Ex. xxiii. 19: dirapxi) therefore besides the primary meaning of 'firstfruits' as the promise of harvest and dedication of the coming harvest carried into the New Covenant the thought of consecration to God. Comp. oESaTe tt> okiav 'ZreQava, 6Vi iarlv dirapxi) ttjs 'Axatas, 1 Cor. xvi. 15 ; oStoi rryopdaB-naav dirb tuv dv- Bpuirav dirapxi) np Bey xal np dpvlu, Rev. xiv. 4. tov avTov KTio-u-aTuv, His creatures. The gift of the Incarnation is literally and truly a new life, and the result is a new creature : ware et ns ip Xpianp Kaivi) ktIois, 2 Cor. v. 17. See Gal. vi. 15. Thus Christ is irvevpa iuoirotovv, 1 Cor. xv. 45, because it is by the spiritual communication of His own life that the new creature is effected. With this conception of the new birth as a gift of the Father of lights comp. the use of (purlietv, (purtapa, (panapbs, as baptismal expressions: 0! ipuTiibpevoi iirrd -hpipas Xapirpoipopovaiv, Suicer, sub voc. ipurtieiv. I. 21.] NOTES. 23 19 — 27. The Christian Life, Character and Worship. This theme incidentally arises from the thought of temptation, as moral or religious error, and is immediately connected with the expression dirapxijv Ttva tuv abrov Knapdrav, v. 18. It is a description of the life in union with Christ on the practical side. In view of prevailing pagan immorality and even of the ethics of philosophic paganism, the importance of moral teaching in the early Christian Church can hardly be over-estimated. The contrast between the Christian ideal and the pagan Society from which it was separated accounts for the repeated warnings even against gross forms of sin. 19. lore. For the reading see above. The classical form tare for the Hellenistic dtSare is found here only in N.T. 'Ye know it' refers to what precedes, emphasizing that, and leading on to its conse quence — a new life. Ta\vs «ls to aKovo-ai. els signifies aim or tendency ; raxbs is con structed also with the infinitive alone: as BiXovra piv p' ixets | aol avpiropfjaat Kal raxbv irpoaapKiaai \ fipaSvv 8' 'Axatols el SiafiXr)8T)aopai, Eur. Hec. 861 — 3 : raxvs iv -rn dxpodaei aov, Ecclus. v. 11. One of the sayings attributed by Mahommedan writers to Christ is, 'Asked by some how to win Paradise, He said, " Speak not at all." They said, "We cannot do this." He said then, "Only say what is good'" (Margoliouth, Expository Times, Dec. 1893). Comp. yXuaaa avBpdirov irTuats avTtp, Ecclus. v. 13. 20. dpyj ydp dvSpos k.t.X. There is a suggestion of irony in this expression, bpyr), primarily ' passionate impulse,' is as far as possible removed from justice in any case. How much greater the contrast between human 6pyt) and divine StKatoabvi) ! On the other hand bpyi) Beov is used of divine justice in its manifestation towards sinners, Rom. i. 18. 21. diroBsaevoi, of putting off a garment, Td Ipdna, Acts vii. 58; a burden, SyKov, Heb. xii. 1. More frequently figuratively, Rom. xiii. 12 to ipya tov aKorovs. Eph. iv. 22, 25 rbv iraXaibv dv8puirov...Tb ipevSos. Col. iii. 8 Td irdvTa, bpyr)v, Bvfibp, k.t.X. 1 Pet. ii. 1 irdaav Kadav. The tense implies a single, decisive effort. irao-av pvirapCav. irdaav, ill its whole extent, fiviraptav, air. Xey. in N.T., uncleanness, comp. aapKbs dirbBeats frbirov, 1 Pet. iii. 21 ; 6 jivirapbs pviravBrrru in, Rev. xxii. 11. —epi—o-tiav KaxCas, excess of wickedness, reptaaelav not classical : air. Xey. in N.T. iv irpavTT|Ti, with meekness. 7rpauTr;s is a note of the Kingdom. Pss. xxv. 9, xxxiv. 2, xxxvii. 11, lxxvi. 9, cxlvii. 6, cxlix. 4. Christ calls Himself Trpaus Matt. xi. 29, and places the irpaeis in the forefront of those who are ' blessed,' Matt. v. 4 (or 5). irpabTijs as an ethical term is concerned with anger, it means absence from resent ment, meekness in suffering ; it is mentioned with very faint praise by Aristotle, who says, iirl rbv piaov tt)p Trpatyrirra rpipopev irpbs tt)p IXXeuptp diroKXlvovaav, and again etirep Si) 1) irpabrris iTraiveiTai. It is 24 ST JAMES. [I. 21— therefore one of those distinctively Christian terms which, Uke biropovr), paKpoBvpla, Tarreivoippoabvn, point the divergence from pagan ethics. Closely associated with irpabrrfs in N. T. are, ivieUeia, 2 Cor. a. 1 ; ^7- Kpdreta, Gal. v. 23; Taireivoippoabv-n and paKpoBvpla, Eph. iv. 2; Col. iii. 12; biropovr), 2 Thess. iii. 5. Comp. also 1 Cor. iv. 21; Gal. vi. 1 ; Titus iii. 2. With the exception of this passage and 1 Pet. iii. 15 irpabTiis {irpavT-ris) is a Pauline word. Se'£ao-6£ t6v fyupvTov Xoyov. Comp. perd xapds Sixovrat rbv Xbyov, Luke viii. 13. i8i!-aj0e ob Xbyov dp0puirup dXXd Ka0us dXijBus iarlp Xbyov Beov, 1 Thess. ii. 13. tov ip,4>vTov Xtyov, the implanted word. The word that becomes a part of the (piais or character, that is worked into the nature just as the elements which go to form the plant are absorbed in it, and tend to its growth. iu.cpvTov is formally proleptic here ; it is implanted after its reception. But in fact it expresses a constant quality of the X670S and forms with it a single compound noun. t6v 8vvdp.evov o-c3o*ai k.t.X. Comp. infra iv. 12 6 Suvdpevos auaat. The power there attributed to God is here attributed to the implanted Word, and in fact the implanted Word is scarcely distinguishable from the indwelling Christ. 22. iroirvral Xoyov. Totrrn)s is a characteristic word of St James, occurring four times in this Epistle, elsewhere in N.T. once in Romans ii. 13 TroiTjTai vbpov, and in Acts xvii. 28, where it bears the classical sense of 'poet,' nves tuv ko6" bpds iron/Tup. In Tit. i. 12 St Paul uses the word irpo(pr)Tijs of a poet : elrriv tis i£ abruv tSios abrov irpoiprpijs. TrapaXoYi£op.evoi lavrovs, deceiving yourselves, 'making a false or erroneous estimate ' : for this sense of 7rapd comp. Tapdarjpos of a coin imperfectly stamped : Sivapts irapda-npos atvu, Aesch. Agam. 780, power falsely stamped with praise ; irapaireWetv, to persuade with fraud ; irapaKoieiv, to misunderstand; irapdyetv, to lead astray; o-o. tov ttjs IXevBepCas. The freedom of the law of Christ is contrasted with the bondage to minute precepts which characterized the developed Mosaic system : ttj iXevBepla rjpas Xpiarbs r)Xev0ipuaev ¦ arr)Kere ovv koI pr] irdXtv ivyip SovXeias ivixeo0e, Gal. v. 1 ; yvdaea0e ti)p dXrjBetav Kal r) d\i)8eta iXevBepuaei bpds, John viii. 32; comp. with this X67avovs Kal XIR0,5- Visitare pupillos et viduas in tribulatione eorum, V.; xplvare 6po£ aov, the name itself is a protest against the sin of 7rpoo-w7roX77£i^'ia. p.ij...SX«T€ is pointed interrogatively by Westcott and Hort. This construction however is regularly used only where a negative answer is expected, and even if there are exceptions to the rule, the imperative is more forcible and more characteristic of St James' style. See Winer, m. 67, 3 6. ev irpoo-uiroX'rip.v/Cais, with respect of persons. Do not let those personal distinctions and differences continue to find a place in religious life. The plural denotes the different ways in which rrpoaa- iroX-qpipla shews itself, the various acts and instances of deference to persons. See note i. 17. The compounds irpoaurroX-np-pia, irpoaairo- Xrip-n-Teiv, irpoaarroXrni.-Tris are first found in the N.T. They are among the earliest purely Christian words. — rrpbawirov Xapfidvetv is a Hebraism QijS SCJ'3 , lit. to lift the face (opposed to making the countenance fall) ; hence to be favourable to : translated by i6abu.aad aov rb irpbaa- irov, Gen. xix. 21: hence in N.T. always in a bad sense of shewing favour or preference to persons on account of external advantages, rank, wealth, power : ou Xapfidvets irpbaarrov oiSevbs, Luke xx. 21, in parallels ou fiXiireis eis irpbaarrov dvBpdiruv, Matt. xxii. 16, Mark xii. 14 ; comp. ou yap ir poaarroX-f]prrTrjs b Bebs, Acts x. 34 ; Bavpdiovres irpbaurra, Jude 16. For irpoauiroXr)ptpla itself, see Rom. ii. 11; Eph. vi. 9; Col. iii. 25. rr)v irCo-nv tov KvpCov k.t.X., the faith in the Lord Jesus, that faith of which He is the object, in virtue of which the disciples were called oi iriffTebovres. •riis Sd|r)s. Comp. Hebr. xii. 11 where SiKaioabvijs has the same emphatic position qualifying the whole phrase. For the expression see 1 Cor. ii. 8 obK dv rbv xbptov rrjs Sb£rjs iarabpuaav, and comp. John i. 14 i0eaadu.e0a Tr)v Sbi-av abrov, 8b£av (is jaoj^ei/ous Trapd IIaTp6s. See also John ii. 11, xvii. 5, 22, 24. In the LXX. 8b£a is used of the Shekinah or glorious manifestation of Jehovah in the tabernacle, e.g. Kai Sbfrs Kvpiov iirXioBi) 7) OKi]vr\, Ex. xl. 35 — a signification closely connected with the use of the word by St John : see Bp Westcott on John i. 14 and comp. Book of Enoch, ch. xli., 'my eyes beheld all the sinners who denied the Lord of glory.' The construction of -rijs 56£tjs with irtonv, which is possibly suggested by the marginal reading in W. H., has the support of some interpreters, who render: (a) belief in the glory of the Lord Jesus or (b) faith proceeding from the Lord Jesus in the glory (about to be revealed). The expression however of irlons 'I-no. Xp. varied sometimes by the construction of els or iv is so usual (see Rom. iii. 22; Gal. ii. 16; Col. ii. 5) that it is natural to take these words together and to regard T7js Sbfas as added with special reference to the subject under discussion. 30 ST JAMES. [II. 2— 2. «dv y<*P 1WWJ. tdp is virtually equivalent to Stop. The supposed case is presented vividly and distinctly, Goodwin, p. 102. ets o-uvaY«Y,'iv fy&v, i"*0 a synagogue (or assembly) of yours. It is natural to suppose that the first Christians would take the name of Synagogue to designate their place of assembly for worship inter changeably with ixxXriffia, which afterwards came to be the prevalent expression. It is at any rate clear that the o-ui>a7wy»; here mentioned is a Christian and not a Jewish place of assembly. It is used in a dis tinctively Christian sense in Herm. Past. M. xi. 9 avvayayi]v dvSpuv Stxaluv, and Epiphanius says of the Ebionites, avpayayi]p obrot xaXovat ri)v iavrup iKKX-qatav, Lightfoot, Phil. p. 190. Like any other syna gogue among the Jews its doors would be open to any Jew or proselyte who chose to enter. And from what St James says it appears to have been a grave spiritual danger and temptation for the poor Christian communities of the Dispersion to welcome with special honour a wealthy unconverted Jew who may have been prompted by curiosity or sympathy to enter their assembly. See Lightfoot, Phil. loc. cit. and Hort's Judaistic Christianity, p. 150. Xpvo-oSaKTiSXios, wearing a gold ring or rings. As luxury advanced the wearing of rings became increasingly the fashion. Rings were worn on all except the middle finger (Plin. H. N. xxxiii. 6). See Wetstein, who quotes Lucian, Nigrin. 21 o! irXovTovvres abrot Kal Tds irop(pvpiSas irpod>aivovTes Kal robs SaxrvXiovs irporeivovres ; Aelian, V. H. in. 9, SaxrvXlovs iroXXobs (pipuv iKaXXbvero iirl tovtu; Seneca, N. Q. vii. 31, Exornamus annulis digitos et in omni articulo gemma disponi- tur ; Mart. xi. 60, Senos Charinus omnibus digitis gerit nee nocte ponit annulos nee dum lavatur. Comp. also Juv. Sat. vii. 139, Cice roni nemo ducentos | nunc dederit nummos nisi fulserit annulus ingens. Note the ingens; it would be seen at a glance. Rings were even hired to give the appearance of wealth : ideo conducta Paulus agebat | Sardonyche, Juv. Sat. vn. 143. G. F. Watts in his impres sive picture, 'He had great possessions,' has rightly noted this indication of great wealth. According to Clemens Alex. , who forbids luxury in Christians, a special exception is made for the ring which was considered necessary for the purpose of sealing, Paed. in. 11 — 57 f. This however is clearly distinct from the ostentatious use of rings referred to by St James. iv «i\pdoiri8es, Aristoph. Pax 1186, 'in the judgment of.' 32 ST JAMES. [II. 5— ipol ydp bans dbixos up aoipbs Xiyetv \ irirpvxe irXeiar-nv i-npiav dipXtoKavet, Eur. Med. 580, Jelf 600, Winer, in. § xxxi. 4 a. For Kbapos see on i. 27. irXovo-Covs 4v irCo-Tei, i.e. not that their riches consist in faith, but that faith is the sphere or region in which they are rich, in which their riches lie, they are rich as being oi Tno-TeuoKTes. In fact iv rrldTet qualifies TrXouo-iovs much as np xbapip qualifies irruxovs. See Bey- schlag ad loc. and Bp Westcott on Heb. xi. 2 iv Tair-n ydp ipaprvpr)- 6-naav ol irpea^irepoi. The expression is to be distinguished from irXouVios &v iv iXiei, Ephes. ii. 4, where the genitive would be required in the classical idiom, as irXobatos KaK&v, Eur. Or. 394. ^s 4irT)YY«&aTo. The reference may be to an aypaipov or unrecorded saying of the Lord's, possibly of the Risen Lord to St James himself. But the words of the first beatitude cited above are the words of a promise, see also Matt. xxv. 34. For the attraction of i)s into the case of the antecedent comp. Acts i. 1 Trepl irdvruv uv rjp^aro b 'lr/aovs Troteti' Te Kai StSdaKetv. 6. T^Tiu.do-aTe. The aorist points to the particular instance cited by the Apostle. You dishonoured the poor man — deprived him of his due Ttpr) or rank and dignity in the kingdom of heaven. The more technical term in this sense is dnpibu. ovx oi irXovo-ioi k.t.X. Not only did you degrade those whom Christ honoured, but you honoured those who have shewn themselves un worthy. KaTaSvvao-Ttvovo-iv vu-wv, lord it over you, oppress you. See Acts x. 38 robs KaraSwaorevopevovs birb tov StapbXov, the only other passage where the word occurs in N.T., but comp. KaraKvpieieiv , Matt. xx. 25, Mark x. 42, Acts xix. 16, 1 Pet. v. 3, and Kare^ovatdietv , Matt. xx. 25, Mark x. 42. The oppression of the poor by the unprincipled rich was an inveterate evil among the Israelites denounced from first to last by the Prophets. The widening breach between the Jews and Christians tended to deepen this hostility. See Pss. x., xi. and cxl. 12, 13. See also Cheyne on Isaiah, liii. 9. avToC, with its proper sense of contrast, ' they on their part ' in con trast with you who place them in the best seats of the synagogue. cXkovctlv, drag with violence. efXKOK out6k l£w tou iepoB, Acts xxi. 30. Comp. also Acts ix. 1 birus idv nvas ebp-Q rijs bSov Svras, dvSpas re xal yvvatKas, SeSepivovs dydyrj eis 'lepovaaXijp. tis KpiTtjpia. See 1 Cor. vi. 2, 4; also Matt. x. 17, Acts ix. 2, xxvi. 11. These were not heathen tribunals but Jewish courts which were recognised and permitted under the Roman government. 7. to KaXov 6'vopa. Not the name of 'Christian,' as some have thought, but the name of Jesus Christ into [or in] which they had been baptized ; see the first instance of baptism, Acts ii. 38, f}airTia8r)ra iKaaros bpup iv Tip bvbpan 'I770-0B Xpiarov els dipeatv tuv dpapnup vpup. II. 10.] NOTES. 33 Usually els rb bvopa, Matt, xxviii. 19; Acts viii. 16; 1 Cor. i. 15, and frequently. The use of the word PXaaipripeXv implies the divine character of the name. to eTriKXi]8ev 4(p' vp.ds, called or invoked upon you at baptism. Comp. Jer. xiv. 9 Kal rb ovopd aov iiriKiKXrjTat iip' i)/jiS.s. See also Deut. xxviii. 10; 2 Chron. vi. 33, vii. 14; Amos ix. 12. These in stances associate with the expression the thoughts of ownership and service. A freedman bore his master's name and soldiers that of their general, especially the bodyguard of an emperor, as Augustiani, Com- modiani. To these may be added Sebastianus, a soldier in the body guard of Diocletian (ZiftaaTos being the Greek equivalent of Augustus). So Christiani, soldiers of Christ the King. 8. u£vtoi, rare in N.T. ; 5 times in St John ; also 2 Tim. ii. 19 ; Jude 8. It introduces a concession. If however ye fulfil the royal law (which you transgressed by dishonouring the poor through irpoaarroX-qpypia) ye do well. vop.ov...pao-iXiKov. The position of [lao-iXiKbv is emphatic, and dis tinguishes the law of Christ, the paotXebs, from the Mosaic law. ComparePlato, Ep. p. 1297 a eis paaiXius 8' eXSos iretpdaBai fiera^dXXeiv xal SovXevaat vbpots /JWtXiKots, and 2 Mace. iii. 13 6V ds eXxe paatXtKds ivroXds, i. e. the laws or commands which a king makes and issues, the meaning here and not, as has been suggested, 'the law which even kings obey.' The expression does not occur elsewhere in the N.T., but it is natural that the thought of the plairiXela, the kingdom, or, as it would mean to a contemporary, the empire of Christ, should be especially present with the Apostle, who was himself of the royal line of David. It is a phrase which bears upon it the stamp of an original writer summing up a leading point of Christian teaching, and not by any means one likely to have been invented by a late writer. dYaTrrjo-eis tov itXt|o-Cov o-ov cos o-eavTov. See Levit. xix. 18, and Matt. xix. 19, and comp. Rom. xiii. 9 t6 yap oi potxebaeis . . . , xal et ns iripa ivrdX-r), iv Tip Xbyip To&ra dvaKetpaXaiovrat, iv Tip 'Ayairrjaets rbv irXr]olov aov lis aeavrbv k.t.X. koXios iroietre, ye do well, i.e. you are right, comp. Aristoph. Pint. 859 KaXus roivvv rrotuv drrbXXvTat. So, "Di bene fecerunt inopis me quodque pusilli | finxerunt animi," Hor. Sat. i. 4. 17. See also Acts XV. 29 il- uv Siar-npovvres iavrobs eb irpd^ere. 9. tov vouov. Here the law of Christ which makes no distinction between rich and poor. 10. Regarded as a whole law is the expression of the divine will; therefore infraction of the law in one particular is transgression of the divine will, and so a transgression of the whole law. The instances ^ cited are cases of transgressing the Mosaic law, but the principle is of universal application. It is a different principle from that taught in the Rabbinical schools, according to which each particular act of obedience to each law has its assigned reward. The law was not 34 ST JAMES. [II. 10— treated as a whole but as a series of separate enactments. "Whoso ever fulfils only one law, good is appointed to him, his days are pro longed and he will inherit the land." Kiddushin i. 10, quoted by Schurer, Gesch. des jud. Volkes, n. § 28 (Eng. Trans. Div. n. Vol. n. p. 92). On the other hand Wetstein ad loc. quotes sayings agreeing with St James' teaching, e.g. Si faciat omnia unum vero omittat omnium et singulorum reus est, Sabbat, f. 70. 2; again R. Johanan dicit, omnis qui dicit : Totam legem ego in me recipio praeter verbum unum, hie sermonem Domini sprevit, et praecepta ejus irrita fecit. One false note destroys the harmony, and a broken link destroys the chain. For our Lord's word on this see Matt. v. 19. So-tis ... T^pifo-fl, irTafo-ij. In Classical Greek bans dv would be usual. The omission of dv however removes the indeterminate character of the expression ; it is conceived as an actual case. Comp. Horn. Od. viii. 523 f. us Si yvvi] KXai-nat (plXop rrbatp dpipiireaovaa \ 8s re iijs irpbadep irbXtos Xauv re Tiarjaip, Soph. Oed. Col. 395, yipopra 8' bpBovp (pXavpop os vios iria-n, Ant. 1025, eVei 8' dpaprrj. So also in prose Thuc. iv. 17, imxaptov ov -hpiv od piv jSpaxets dpxuat pi] iroXXots XprjoBat. See Campbell, Soph., Essay on Lang. § 27 and Goodwin, § 62, n. 3. irdvTCOv eVoxos. Comp. ipoxos Bavdrov, Matt. xxvi. 66 ; eVoxos tou adfiaros xal tov atparos tov Kvpiov, 1 Cor. xi. 27. eVoxos bound or held, from ivixeo0at : iravruv is a genitive of cause. The construction follows that of verbs of prosecuting and sentencing: (M.iXnd8ea) oi i-X0pol iSiu^av rvpavviSos rrjs iv Xepaovrjau, Hdt. vi. 104 ; obx dXiaKerai xpevSopaprvpiup, Arist. Rhet. I. 15. 17, Jelf § 501. See also Winer (253) in. xxx. d who connects the construction with verbs of taking hold of &c, where the Greek idiom requires a genitive, as : rii Kpelaaopa xal ixbpepa aur-nplas, Hebr. vi. 9. 11. el Se ov p,oixev«is. This use of ou for pi) in the protasis of a conditional sentence is not infrequent in the N.T., especially when there is an antithesis between a negative and affirmative sentence as here. As Dr Moulton uotes on Winer, p. 601, the expression is equivalent to el ob potxebuv ia-n, (povebuv Si. el ou potxebets = 'ii thou art guiltless of adultery.' Comp. el tous 0avbvras obx i$s bdirretv, Soph. Aj. 1131 ; el d—oaTijvai 'AB-nvaiav oix rjBeXrjaapev, Thuc. ra. 55 ; ei dXXots oix eipl dirboroXos dXXd ye bpXv elpi, 1 Cor. ix. 2. In Modern Greek idv 8iv (the modern equivalent to oi5) is the regular idiom. 12. Bid vouov eXevBeptas pAXovres KpCveo-Bai. See note i. 25. 13. f\ ydp Kpla-vs k.t.X. The judgment implied by xpiveadat Sid vbp. iXevB. is pitiless to him who shews no pity. But neglect of the poor, or absence of iXeos, is implied in deference to the rich or irpoauiroX-np- ' \pla. The law of liberty condemns such distinction. Therefore the irpoauiroXr)prrTT]s will find no mercy under that law the principle of whioh is {Xeos. But even divine compassion does not extend to him who has no compassion on his fellow-creatures, the lesson of the II- 15.] NOTES. 35 parable of the unmerciful servant, Matt, xviii. 23 — 35. iXeos the contrary principle rejoiceth over judgment because there is nothing for judgment to condemn, e'Xeos like dydir-n being the fulfilling of the law. iXenpoabvy indeed is nearly equivalent to SiKamaiv-n, see the various readings St Matt. vi. 1 and comp. Dan. iv. 27 Tds dy-aprlas aov iv iXerjpoabpats (rtjyiV^) XvTpuaat Kal rds dStxias iv olicrippois irevr)- tuv. dviXeos for the classical dveXerjs or the more purely Attic form dvrjXer)s, in Homer vr\Xer)s, see Lob. Phryn. 711. For the reading here see crit. notes. 14 — 26. The relation between tt£o-tis and 'ipya. : — a subject suggested by the preceding paragraph, but also probably by one of the questions referred to St James for solution. Such questions were frequently put to Rabbis as to our Lord (see Matt, xviii. 21, xix. 3, xxii. 17, 36). So St Paul decides the relations between rrians, iXrris and dydir-q 1 Cor. xiii., assigning the leading position to dydirr] which is closely akin to IXeos. Probably as a reaction from justification by works of the law a fallacy had sprung up among the Jewish Christians that faith in Christ existing as an inactive principle, a mere speculative belief, would suffice without works. St James shews what an impossible position this is. IXeos is regarded as the practical result and test of rrians as it is in Matt. xxv. 34 — 40, a passage probably in the Apostle's mind here. The works of which St James speaks are works of rrians not of tjie Mosaic law. Such ipya Christ himself sets forth as required in the Christian life in the Sermon on the Mount and in such passages as Matt. vii. 20, d7r6 tuv Kaprrdv airuv iiriyvaaeoBe airobs ; Matt. xxvi. 10, yvobs Si 6 'l77o*ous elirev airots, Ti Kbirovs irapixere ttj yvvaid ; ipyov ydp KaXbv rjpyaaaTo els ipi, and others. It is noticeable also that when our Lord enjoins keeping of the command ments Matt. xix. 18 — 20 the instances of observances are taken from the second table only, comp. with this Rom. xiii. 8 6 7dp d7a7r<2c t6j> irepov pbfj.op ireirXrjpuKev, St James's teaching here is the teaching of Christ and of St Paul. 15. dSeXtpos ii dSeXcpij, a recurring reminder of the relationship of the disciples to one another. yup-vol Wd'pxwo-i.v k.t.X., comp. Matt. xxv. 35, 36. In later Judaism the duty of almsgiving was vividly realised. This is one of the post-exile religious ideas which strongly influenced thought at this period. See Tobit iv. 8 ff. where the Hebr. text has : 'Every one who occupieth himself in alms shall behold the face of God, as it is written, I will behold thy face by almsgiving,' Ps. xvii. 15, almsgiving being as elsewhere substituted for righteousness. So Khasidim, the pious, are those who exercise Khesed, mercy. St James's one injunction to St Paul when he recognised his mission to the Gentiles was 'to remember the poor': pAvov tuv tttuxuv iva pvipiovebapev, Gal. ii. 9, and the Church over which he presided proved its first enthusiasm by acts of charity. With the Stoics iXeos was reckoned among the defects or vices : it c2 36 ST JAMES. [H. 15— was a disturbing element that broke in on the philosophic calm: 6 direiBuv ttj Beia 8ioiKf)oei ioru Taireivbs, ioru ooBXos, XvirelaBu, (pBovelrov, eXeelru, Epict. Diss. in. 24. 43. Comp. Virgil's picture of the happy man ; among his blessings is the absence of pity : neque ille | aut doluit miserans inopem, Georg. n. 498. Ttjs ednipepov xpoivqs, of the day's supply of food, as distin guished from T7js KaB' rjpipav rpo(pr)s. Field, Otium Norv., diriJXBep iK ttjs olxlas pivos...aSovXos, airopos, ob8i tt]p id>i)pepop b Sbarqpos ix ruv iav- tou xfiVP^Tav Tpo(pi]v (ne unius quidem diei viaticum) iiraybu.evos, Dion. Hal. Ant. vm. 41 (Wetstein). 16. x°PT*t60"Be> from xopTos, see note i. 11, and for the verb note on Matt. v. 6 in this series. First of cattle, 'to feed,' /SoaKripdrup SlK-np ...fSboKoprai x°PTaibpepot, Plato, Rep. 586: then, as a coarse comic word, of man, 'to eat.' In later Greek xoprdieiv means to satisfy, so frequently in synoptic gospels; elsewhere in N.T. only here and John vi. 26; Phil. iv. 12; Rev. xix. 21. 17. o«tws Kal i) itCo-tis k.t.X. The conclusion is drawn by analogy. It is inconceivable that IXeos, pity, or compassion, can exist without results, so is the conception of faith without works an impossible one. v«Kpd Ka8' eavnjv, dead in itself, right through itself, thoroughly dead, ineffective and non-existent. Works are a condition and evidence of life. But these are very different from the works of the law, minute observances each separately meritorious against which St Paul's argument is directed. 18. dXX' Ipet tis- The objector denoted by tis is virtually St James. The dXXd is adversative to w. 15, 16. Shew me the faith without works, i.e. Shew me a faith which is consistent with standing aloof and bidding the hungry begone and feed himself and the naked clothe himself. Such faith is indeed a thing inconceivable. But I will shew you my faith as evidenced and proved by works of IXeos. eK twv epY<»v, as an inference or deduction from its works. * 19. The ineffectiveness of faith regarded as merely intellectual assent is shewn by the example of belief in the unity of God, a belief which even devils hold. 8ti els eo-rlv 6 8eos, that God is one. The central belief of Judaism, Deut. vi. 4 dVoue, 'Icrpa^X, Kupios 6 Bebs r)puv Kbpios els ianv, the funda mental principle of faith. For reading see crit. notes. KaXus iroiets, thou art right. See above, v. 8. Ta Saipovia, the evil spirits who by their submission to the word of Christ recognised the One true God. Saipbvtov is the neuter of the adj. Saipbvios and means literally that which proceeds from a Salpuv or god. el pr) Tt Saipbvtov etrj, 'unless there were some hindrance from the gods,' Xen. Mem. i. 3. 5. So Demosthenes, Phil. in. § 54, speaks of the divine power or force which seems to be hurrying on the Hellenic race to destruction : iireXr)Xv8e xal tovto (pofieiaBat pr) ti Saipb vtov Td rrpdypara iXaiv-Q. The Saipbvtov of Socrates is the divine II. 21.] NOTES. 37 warning voice which apart from his own reasoning faculties checked him from entering on dangerous enterprises. See Xen. Mem. i. 1. 2. It is defined Plut. Symp. 202 d irav rb Satu.bpiop iiera^i ian Beov re Kal 6vrrrov...ippi]vevov Kal SiairopBpevov BeoiSTairap' dvBpuirav Kal dvBpairois Td Trapd Beuv. Hence Sat/jibvia are deities of an inferior order. One of the accusations against Socrates is, xaivd Satpbvta elaipipeiv, Xen. Mem. l. 1. 2, comp. Acts xvii. 18 %ivav Saipoviav Soxet xarayyeXebs elvai. In the LXX. Sat/xbvia is used to designate the false gods of the surrounding nations : Deut. xxxii. 17 iBvaav Saipoviots xal ou Betp, a sense attributed by some to the word in this passage ; but certainly not on good grounds, for how could faith in the true God be predicated of them? In N.T. language rb Saiubviov is the unseen evil force or influence (comp. Satnovl-n bppt), Hdt. vii. 18) which, gaining possession of a man, like a separate personality, impelled him to evil and afflicted him with disease. See note on S. Matt. ix. 33. fppCo-o-ovo-iv. air. Xey. in N.T. ; properly to be rough, to bristle, then to shudder with fear: in Plutarch especially of awe in the presence of a god. A faith which involves 'shuddering fear' is widely removed from the justifying faith of St Paul which brings peace, Rom. v. 1, and which is closely allied with that perfect love which casts out all fear, 1 John iv. 18. 20. £Xos Beov eKXijBi]. The precise expression is not found in the LXX.; but comp. Is. xli. 8 airippa 'Afipaap 8v -fiyd-ir-noa, semen Abra ham amici mei, V., and 2 Chron. xx. 7 'Afipadp ™ i)yaTr]pivu aov; Hebr. ^pn'K : 'thy friend,' R.V, Ill] NOTES. 39 IkXijBt). xaXeiaBat is not merely equivalent to the substantive verb, but implies (1) prestige, as 6 iraat xXeivbs OlSlrrovs xaXobpevos, Soph. Oed. R. 8; (2) permanence in a class, rdSe 7dp dXura xexX-qaerat, Soph. El. 230. See Jebb on the last passage and Ellendt's Lex. sub voe. ; (3) recognition by others, comp. Luke i. 76; Rom. ix. 26. 24. opdTe. Note the change to the plural from Tiorebeis...f}Xiireis . . . BiXets. The conclusion is addressed to the brethren, no longer to the dvBpairos Kevbs. 25. 'Padp ij iropyt). See Heb. xi. 31. tnro8e£au.e'vT), having secretly (birb) received them as guests. In Hebrews the simple verb Se^afiivr] is used. iKpSaXoOo-a expresses energetic action, eagerness and impatience in sending them at once. See Matt. ix. 38 biras ixpaX-n ipydras els rbv Beptapbv abrov. Mark i. 12 Kai euSus t6 irvevpa abrbv ixfidXXet eis ttjv ipr]]wv, xi. 15 ijpl-aTO ix^dXXetv robs rraXovvras k.t.X. 26. wo-rrep to o-wpa x«pls TrvevaaTOS k.t.X. The illustration is im portant. The union of faith and works is as close as the union of body and spirit. In each case the union is that which we call life. Separation of the two elements means death. Body (aupa) and spirit (wvevpa) is an exhaustive division of the human individual. Some times indeed man is regarded as consisting of spirit, soul (ipvxr)) and body, as 1 Thess. v. 23. But in this passage and elsewhere as Rom. viii. 9 ff. , where body or flesh (adpQ and spirit are spoken of as alone constituting the human entity, ipvxr) is included in irvevpta, which is divinely infused life in its highest manifestation by virtue of which man became a living soul: Kai iveitba-naev els rb rrpbauirov abrov rrvoijv iurjs- xal iyivero b dvBpairos els ipvxi)v i&aav, Gen. ii. 7. Comp. irdaa o-dp£ iv § iarlv irvevpta iaijs, Gen. vi. 17. The byev ipxos bSbvruv II. iv. 350 and frequently. Comp. Virgil's account oifama — a thing spoken. p.t) iroXXol 8i.8da-Ko.Xoi -yCveo-Ge, do not become many (of you), do not put yourselves under instruction with the view of being, teachers or Rabbis. The temptation to become a 6i6oVkoXos was great ; for to no other class of the community were higher honours paid. "To speak with the teacher, to invite him to be the guest, to marry his daughter, Israel was taught to consider the highest honour. The young men were expected to count it their glory to carry the Rabbi's burdens, to bring his water, to load his ass. " Hausrath, N. T. Times i. 105, Eng. Trans. Rabbi ben Joezer said: "Let thine house be a meeting-house for the wise; and powder thyself in the dust of their feet, and drink their words with thirstiness." Pirke Aboth, i. 4, quoted by Hausrath. III. 3.] NOTES. 41 In these circumstances to become a Rabbi was the ambition of every Israelite of leisure and ability. Even married men and those advanced in life became disciples in the synagogue schools, in order to obtain this dignity. Our Lord foresaw this danger for the Christian Church which St James denounces, Matt, xxiii. 5 — 8. Note especially v. 8 efs 7dp ianv ipuv b StSdaxaXos, irdpres Si bpeXs dSeXdjot iare, a word which St James seems to recall here by the introduction of ctSeXipol p;ou. We learn from Acts xiii. 1, 1 Cor. xii. 28 and Eph. iv. 11 that the office of StSdaKaXos was recognised in the Christian Church or syna gogue. pelijov Kpipa, a severer judgment, a keener censure, than those who are not teachers. See Mark xii. 40 and Luke xx. 47, oBtoi Xrpjupovrat irepiaabrepop Kpipa, the context of which brings it into close connexion with this passage. Kpip.a is in itself a neutral word — a judgment or decision which may be either of acquittal or condemnation, up rb Kpipa evStxbv ianv, Rom. iii. 8, whose judgment or verdict, here of condemnation, is just, ol Si avBearnKbres iavrots Kpip.a Xr]p\poprai, Rom. xiii. 2, sentence of con demnation human and divine. 6 7dp iaBiup Kal irlpap xplpa iavnp ioBlet xal iripei pr) Staxpivuv rb aupta, 1 Cor. xi. 29, where the context, especially^). 32, shews that 'damnation' or even 'condemnation' is too strong a word. Kpipa is here a divine judgment that disciplines and corrects in this world. As regards the accent the only authority for xpipa is the length of the first syllable in a siDgle passage, Aesch. Supp. 397. Kp£p.a is rightly preferred. See Dr Vaughan on Romans ii. 2 and Dr Moulton's note, Winer p. 57 (n. vi. 2). XT]|jn|rou.e8a, the use of the 1st person plural implies the authority of St James as himself a StSdaKaXos. 2. iroXXd, in many ways apart from speech. et tis ev \dyio ov irraCei. Comp. yXuaarj ab Seivbs' dvSpa S' obSiv' olS' iyu | Sixaiov bans i£ diravros ei X^et. | KP. XWP^S TO T* eiirelv iroXXd Kal Td Kaipta, Soph. Oed. Col. 806 — 808 ; si volumus aequi omnium rerum judices esse... hoc primum nobis suadeamus neminem nostrum esse sine culpa, Seneca de Ira li. 27 ; dvBpuiros obK ian Stxatos ev t% y% Ss irotijaei dyaBbv xal obx dpapri)aeTai, Eccies. vii. 20. For the use of ou after el, see note ii. 11. Te'Xeios, see note i. 4. The respect in which he is Te"Xeios is defined by the following clause Swarbs — au/ia. Control over the tongue implies perfect control over the whole body. For xaXivaYoryijo-ai, see i. 26. The word suggests the illustration which follows. 3. el 8e tuv tirirwv x.t.X. A man's tongue or speech is regarded as a force distinct from himself, just as his body is. If he can bring his tongue under control, he can bring his body under control; just as one who controls the horse's mouth or the ship's helm guides the whole horse or ship, to o-upa, the body, including its members, forces 42 ST JAMES. [III. 3— and affections. Comp. Rom. vi. 12 pr) obv paoiXeviru rj dpaprla iv Tip 0vnT(p bpuv aupan els rb biraxoietv rats im0vpiats abrov x.t.X. See also Rom. vii. 23; 1 Cor, ix. 27. tcbv l—mav depends directly on Td arbpara not on robs xdXwobs. If we put their bits into horses' mouths &e. xal marks the apodosis. For the thought comp. Soph. Ant. 483 apixpip xaXiv(p 8' oXSa robs Bvpovpivovs | irnrovs KaraprvBivras. peTdYopev, drive or lead in different directions, perd implies change of place. 4. l8ov, in later Greek little more than a vivid particle of transi tion. viro, generally used of personal agency : ch. i. 14 is hardly an excep tion to this. Comp. 1 Cor. vi. 12 dXX' ovx iyu i^ovaiaa8r)aopat virb nvos. Col. ii. 18 elxij ipvatobpevos birb tov vobs ttjs aapxbs airov. peTaYCTai. Singular according to the rule where the subject is regarded as a class : contrast with this ch. ii. 19 to Saipbvia iriareiov- atp xal (ppioaovaip, where to Satpbpia are regarded as separate personal agencies. 6p|j.ij, voluntas O.L., impetus dirigentis V., impulse, will, desire of the steersman. In N. T. only here and Acts xiv. 5, where it probably bears the same meaning : see Page on that passage. 5. pe-ydXa avxet, boasteth great things. There is no thought of an unfounded boast. The achievements on which the tongue prides itself are real achievements. iSoij tjXCkov irip k.t.X. : a third similitude. The tongue is Uke a spark that sets on fire a mighty forest. ijXCkov, how small. Like quanlulus in Latin, -rjXlxos has both meanings, 'how great,' 'how small.' The var. lect. bXiyop points to the latter signification here. Alford compares Lucian, Hermot. 5 7ra7rot, u ' t^ppbnpe, ijXixovs r)pds diroipalveis, obSi xard tous irvypaiovs ixeivovs, dXXd xapatirereis iravrdiraatv iv xptp rijs yijs. ijXCktjv vXt|v dvdirTei, in quam magna silva incendium fecit, O.L., quam magnam silvam incenditV.; 'how great a matter' A.V. ; 'how much wood' R.V. ; 'how great a forest' R.V. marg. The A.V. render ing 'matter,' i.e., a mass of materials, timber, firewood, etc, is a frequent and classical meaning of SX-n from Homer downwards: Od. v. 257 iroXXijv 8' iirexebaro ilX-qv (shipbuilding material), so 8X77 vavrr-nynalpi] Plato Legg. 705 c. But the prevailing use of the word in the sense of forest, and the aptness and frequency of the illustration, are in favour of that interpretation here: comp. II. xi. 155 f. us S' 8re irvp diSrjXov iv dljbXu ipirian bX-n' \ irdvrr] t' elXvdibuv dVep-os ipet, ol Si re Bdpvot \ irpbfiptioi irtirTOvaiv irretyb- pevoi irvpbs bpprj. Pind. Pyth. in. 36 iroXXdv 8' bpet irvp i£ ivbs \ airipparos ivBopbv diaruaev bXav. Plut. Symp. viii. p. 730 e t6 irvp rrjv 8X7)1/ e"| rjs dvr)ip8T] p-nripa xal iraripa obaav i)a0ie. Ps. lxxxii. (LXX.) 14 uael irvp S SiatpXil-ei Spvpbv, uael (j>Xb% xaraxabaat bp-n. See III. 6.] NOTES. 43 also Virg. Georg. n. 303, Aen. n. 304, x. 405, xn. 521. The passage in the Georgic indicates the hidden, unnoticed beginning ; in Aen. n. the terror; in x. the swift progress; in n. and xn. the violence and destructive fury. Comp. also Lucr. v. 1243 f. ignis ubi ingentes silvas ardore cremarat...quacunque e causa flammeus ardor | horribili sonitu silvas exederat altis | ab radicibus et terram percoxerat igni. 6. Kal i) Y^wo-o-a irvp. For the general sense of the difficult passage which follows, comp. Prov. xvi. 24 — 30, especially the expressions: iirl Si tuv iavrov xeiXeW 8-noavpliei irvp, v. 27 ; XaprrTTJpa SbXov irvpaeiaet xaxoXs (not in Hebr.), v. 28; xdptvbs ian xaxlas (not in Hebr.), v. 30: and Ecclus. xxviii. 10 — 26, especially \pl8vpov xal SlyXuaaov xarapdaaaBe, irbXXobs yap elpr/veiovras diruXeaav. yXuaaa rp-qri] iroXXois iadXevae xal biiorrjaev abrobs dirb iOvovs els i0vos, xal irbXets bxvpds xaffeiXe, xal oixias peytardvuv xariarpttpe, vv. 13, 14. A consideration of the structure of the sentence* the poetical form in which the thoughts are cast, also throws light on the meaning. From this it appears that the first thought is resumed and expounded in the last two lines, while the centre doublet contains a parallelism in itself. The effect is that of an underground flame concealed for a while, then breaking out afresh. Thus 0Xo7ifouXoY^ovo-a there is a return to the metaphor of irvp. ipXoyi- iovaa is dV. Xey. in N.T. tov Tpoxov Ttjs "ycv&reus, rotam nativitatis V. Tpoxbs, a wheel, is to be distinguished from rpbxos, a course. Comp. ix rpbxuv rrerravpivot Eur. Med. 46, and abpiyyes t' avu rpoxuv iirTJSuv, Eur. Hipp. 1235. Here tov rpoxbv rijs yeviaeas is the wheel or revolution of a man's life to which he was destined from his 7eVe ixere ipXbya, Eur. Troad. 1318. For this sense of rpoxbs comp. rpoxbs dpparos yap ota /3/otos rpixet xvXtaBels Anacreon, iv. 7. Some have seen in this passage a reference to the astrological use of 7eVeo-i$. Comp. Lat, ' nativitas ' and Eng. ' nativity ' in such III. 9.] NOTES. 45 expressions as ' to cast a man's nativity ' — his destined life. The Clementine Homilies shew how prevalent such thoughts were in early times. yieppap tou irvpbs. Comp. also Book of Enoch, ch. liii., 'I beheld a deep valley burning with fire; to this valley they brought monarchs and the mighty.' For the poetical form of the whole of this passage see Bishop Jebb's Sacred Literature, § 14. 7. y^P introduces a further fact in illustration of the preceding thought — the indomitable character of the tongue, v. 7 is subordinate to v. 8, and might have been expressed by a concessive clause, ' for though all creatures are subject to man, yet cannot he tame the tongue.' epireTiiv. Heb. B'D'I. Gen. i. 24, 25; Acts x. 12; Rom. i. 23. Sapd^erai Kal SeSapao-Tai. The act is characterised as not only present, but as past with abiding result. t>j ipvo-ei ttj dvBpuirCvrj. The dative is here instrumental. Note how St James exalts the dignity of man's nature. He recognises an original and inherent superiority in that nature over the lower animals. Comp. Soph. Antig. 332 ff. 7roXXd Td betpb xobbiv dv0puirov Seivbrepov iriXei | ...xovipovbuv re (pvXov bpvlBuv dptptflaXuv dyei \ xal 0-r/puv dypiav 'i0vn, rrbvTov t' eivaXiav (pboiv | aireipaiat SiktvokXuotois \ irepi(ppaSi]S dvr)p. 8. dxaToo-raTov, restless, disquieted. aKardaxerov, uncontrolled, un ruly. For the reading see critical notes. For the thought comp. Hesiod, "Ep7a 761 8eivi)v Si fiporup biraXeieo (pr)p-np' \ op(pala, Rev. vi. 8. But in many instances this use of iv may be explained on classical principles : comp. iv rlvt dXtaBi]- aerat ; (in what, &c. ) Matt. v. 13, and iv os Kal en-urn] pCas, in mildness of wisdom, gentleness which is characterised by wisdom. Comp. mitis sapientia Laeli. See ch. i. 21. The gentleness of wisdom is perhaps emphasized in contrast to the asperity of philosophic discussion, but here it is more especially opposed to the rivalry of religious parties among the Jews and to that fierce and fanatical spirit indicated by iijXos. In a good sense fijXos is used of passionate devotion to the cause of Jehovah, 6 fiJXos xvpiov ruv Svvdpeav iroirjaei touto, 2 Kings xix. 31 ; 6 iijXos tov otxov aov xariipayiv pe, Ps. lxviii. 9 cited by our Lord, John ii. 17, the only passage where the word occurs in the Gospels. But comp. Zlpuva rbv KaXobpevov ir]XuTr)v, Luke vi. 15 and the parallel KavavaXos from 48 ST JAMES. [HI. 13— the Hebrew (nfcjUp) equivalent to iijXos. Thus like other elementa in Jewish life ' zeal' was turned to account in the kingdom of God. The zealots derived their tenets from the signal instances of zeal in the O.T. such as that of Phinehas Numb. xxv. 7, 11 or of Jehu 2 K. x. 16. Then by a natural transition the word became associated with the thought of contention and strife: comp. iptSt xal ir)Xu, Rom. xiii. 13 ; iijXos xal ipts xal Stxoaraalat, 1 Cor. iii. 3 ; Bvpol ipMat, 2 Cor. xii. 20 ; Ipeis iijXoi Bvpol, Gal. v. 20. St Paul however recognises its good side as a characteristic of Israel : iijXov Beov ixovaiv • dXX' oi xar iirlyvuaw , Rom. x. 2. 14. £tjXov iriKpov, in strong contrast to TrpabT-nn aotplas. IpiBetav (ipiBlav W. H.), party spirit, intrigue, contention. The derivation is from iptBos, a day labourer ; eV 8' irlBet ripevos §aBvXi)tov • ivBa S' ipibot | ijpav Si-elas Speirdvas iv x^P"^" ?Xoj/Tes, II. xvm. 550; irbrvt 'AB-r/vaia, iroXal aCa, the heavenly wisdom, the supreme excellence of the religious life, in which the child Jesus kept advancing, irpoixo-n-Tev rfj aoipia, Luke ii. 52, which was manifest in His manhood, irbBev tovto i) aoipia abrn; Matt. xiii. 54, and which guided His life, Matt. xi. 19. It is described with enthusiasm 4 Mace. i. 16 ff. ; Ecclus. Ii. 13 ff . See on i. 5 and Introduction. Comp. Book of Enoch ch. xiii., 'wisdom found not a place on earth where she could inhabit; her dwelling therefore is in heaven.' eirieiKijs, from elxbs, reasonable, fair, equitable. Arist. Eth. N. v. xiv. 8 says of the imetKT]s, 6 pr) dxpipoblKatos iirl rb xetpox dXX' iXaTTUrmbs, Kalirep ixav rbv vbpov $or]0bv, comp. Soph. 0. C. 1125 f . iirel t6 y ebaefiis \ pbvots Trap' bpuv evpov dvBpairuv iyu \ Kal TobirteiKis Kal rb pi] ipevbooTopetp. In the N.T. iirtelKeia is noted as a leading characteristic of Christians, t6 eVieuces u/iwx yvaaB-qro irdaiv dvBpuirois, Phil. iv. 5 : it is required of a bishop to be iirteiKrj, dpaxop, 1 Tim. iii. 4: of Chris tians generally dpdxovs eXvat, imeiKeXs, Tit. iii. 2. Like irpabTr)S it is manifested in Christ Himself, irapaKaXu bp&s Sid t^s irpabTrrros Kal imetKelas tov xP'ctoB, 2 Cor. x. 1. Juvenal expresses the thought in the line: "mitem animum ac mores modicis erroribus aequos," Sat. xiv. 15. ev-ireiBiis, here only in N.T., suadibilisY., 'easy tobeintreated' R.V., open to persuasion, the opposite of headstrong or obstinate. dSidKpiTos, alsooTr. Xe7. in N.T., non judicans V., ' without variance ' R.V., 'doubtfulness or partiality' R.V. marg. The various meanings are determined by the different senses of StaKplveaBat: and as the prevailing signification of the verb both in this epistle (i. 6 bis and possibly ii. 4) and elsewhere frequently (as 5o ST JAMES. [III. 17— Acts x. 20, Rom. xiv. 23) is 'to doubt,' and as St James lays special stress on the sin of St\pvxia, and as our Lord expressly rebukes the SXiybirioTot, the rendering in R.V. marg. 'without doubtfulness' is to be preferred to that given in the text. dwiroKpiTOS, comp. 1 Pet. i. 22 ras \pvxds bpuv rryvixbres iv ttj biraKorj rrjs dX-nBeias Sta irpebparos els (piXaSeXipiav dvvirbKpnov — a quotation which illustrates ebireiBijs in this connexion. See also 2 Cor. vi. 6; 1 Tim. i. 5 ; 2 Tim. i. 5 ; and note our Lord'B frequent denunciation of hypocrisy. 18. Kapiros Se SiKaioo-vvns k.t.X. Stxatoobvris gen. of apposition, the fruit which consists of righteousness. The connecting thought between this and the preceding paragraph centres in SiKatoabvri, which is regarded as the supreme aim and crown of the Christian life : comp. 2 Tim. iv. 8 6 rijs SiKatoabvris ariipavos, and Matt. v. 6, where SiKatoaivr) occupies the central and culminating point of the beatitudes. In 4 Maccab. i. 18 SiKaioaivT] is noted as one of the ISiat of aodiia. Bitter zeal and heavenly wisdom were alike sowing seed and the harvest was drawing on. But only for those who are now making peace (comp. paxaptoi oi elprjvoirotoi Matt. v. 9) is the fruit of righteousness being sown in peace. For the zealots whose policy was resistance and war there would be a harvest of contention and hatred. Here too wisdom was justified by its results (dirb tuv ipyuv airrjs). Zeal came to a bitter end at the siege of Jerusalem, while the true faith of Christ won its victory of peace. Tots irotovo-iv, a dativus commodi. CHAPTER IV. 4. The omission of poixol xai is supported by K*AB and some important versions. Old Latin fornicatores, Vulgate adulteri. The words are included in N°KLP and later authorities. 5. KaTuKurev with KAB : xaripx-naep KLP and a preponderance of later evidence. The variation arises from itacism, or confusion of form from similarity of sound, a frequent source of error. 12. Kal KpiTrjs with KABP and most versions : KL and others omit. 6 KpCvuv with XABP : 6s xpivets KL and the later mss. tov irXT)o-Cov on the same evidence, as against t6x irepov. 14. to Tijs aiipiov with NKL, several versions and Fathers: to piis abptov AP and some cursives. The reading -rrjs abptov only is found in B and adopted from that great authority by Westcott and Hort. lore with B and several versions: moreover AKP have iarai, pro bably by itacism for iare : ianv is read in L and is supported by the Old Latin and Vulgate (vapor est). IV. 3.] NOTES. 5i Ch. IV. l — 12. The Struggle against the Desires of the Flesh which are the Cause of evil Contention. 1. ir68ev iroXepoi Kal Tr68ev pdxai ev vp.tv ; The transition to this paragraph is immediately suggested by elprjy-nv (iii. 18). But the thought follows naturally on the whole preceding section, especially on the clause, el Si irjXov irtxpbv ixere, x.t.X. (iii. 14). iro'Xepoi...udxai, bella et lites, \.,unde pugnae et unde rixae in vobis, O.L. Both these expressions appear to refer to private contention rather than to international wars. The conjunction occurs in Homer: del 7dp rot ipts re (plXn rrbXepol re pdxai re ('frays and feuds,' Purves) II. I. 177. So also iroXeplietv r)Si pdxeaBat, II. in. 435, where the scholiast notes: jadxeTai p;eV tis ko! X670is...7roXep;etx Si Xbyois ov Xiyerai. There is no etymological objection to this sense of private quarrel, the root TreX. meaning to strike, hence irX-rjaau, iriXas, irX-naiov. Beyschlag distinguishes : "irbXepos der chronische Unfrieden, pdxv der acute." 4k denotes the remoter and ultimate source, d-ird the nearer and immediate source — quarrels and contentions may be traced back to pleasures as their ultimate cause. t«5v o-TpaTevouevmv, that are campaigning in your members. i)8oval are like soldiers on the march ; each man wishes his own r)Soval — here equivalent to iiriBvplat — to gain the victory; hence the 'frays and feuds.' For arpareieaBat comp. Luke iii. 14; 1 Cor. ix. 7; 1 Pet. ii. 11: in this last passage the aapxixal iiriBvplat are described as an external force at war with the soul : tov aapxtxuv iirtBvptav ainves arpareiovTat Kara -rrjs ipvxijs. Comp. Plat. Phaedo p. 66 c, xai yap iroXipovs xal ardaeis xal ptdxas oiSev dXXo irapixet i) to aupa xal ai robrov iiriBvpiai. Cic. de Fin. i. 13 Ex cupiditatibus odia, discidia, discordiae, se- ditiones, bella nascuntur. rjSovi) in N.T. always in a bad sense as a danger to the spiritual life, Luke viii. 14; Tit. iii. 3 ; 2 Pet. ii. 13. 2 and 3. These two verses are among the examples of poetical form in this epistle : irjXovre is an advance on iiriBvpeXre as oB bbvaabe iirirvxeiv is an advance on ouk lxcrc- 2. emBvaetTe, Kal oiK exere. The zealot's aims are disappointed; his means, murder, perverted zeal, quarrels and contentions, lead to nothing. With ouk ixere the argument is resumed and expanded by an explanation. Mere desire (iiri0vpla) without prayer achieves no thing. There is a kind of asking (alreire) which is not true prayer because its object is perverted. For effectiveness of prayer the desire must be rightly directed, otherwise granted prayer will be no blessing. There is such a thing as " to know the anguish of the granted prayer. " (povevere Kal fftXovTt, equivalent to a single term. The iijXos involved the ipbvos. 3. atTetTe...aiTeto-6e. The active and middle seem to be used indiscriminately as in the case of some other verbs, as dKoBw and r>2 5 2 ST JAMES. [IV. 3— dxobopat, ISeXv and ISiaBai, ipXiyetv and XoC...8C\|ruxoi. Those addressed in this paragraph are either worldly men outside the Christian brotherhood, or else those of the brethren who had become worldly. Laughter and joy are now charac teristic of them. 9. els KaT-iiy , see Eccl. vi. 12. euiropevo-oueSa. ipiropebeo0at is first used of travel simply: £e'x7jx eVi 7aiax ipiropebaeTot, Soph. Oed. Tyr. 456; of soldiers marching: Polybius, see Schweigh. Lex. Polyb. sub voc. ; then very commonly with the added notion of travelling for business, like the Hebr. 1I1D , here only in that sense in N.T. Then from the frequency of tricks and deception in trade, to cheat, deceive : Kal iv irXeove^ia irXaoTots Xbyots bpds ipiropeiaovrai, 2 Pet. ii. 3. Comp. 7roXXd Ttxa 7rp6s rair-nv rijv virb0eaiv ipiropebuv xal pe0obevbpevos, Polyb. xxxvin. 4. 10. KepStjo-opev. For this rare form of the future see references in Veitch, sub voc. 14. ogives ovk eirCo-Tao-fle t6 Ttjs alipiov k.t.X. For reading see crit. notes. Qui ignoratis quid sit in crastinum; quae enim est vita vestra ? Vapor est ad modicum parens &a. V., Whereas ye know not what shall be on the morrow. What is your Ufe? — R.V., translating 58 ST JAMES. [IV. 14— the reading adopted by Westcott and Hort, ' ye know not on the mor row what your life shall be.' orals Yap ivoTepripivos, but even in that case dird would differ from birb, indicating not the agent but the source of the injustice, ' on your part ' or ' by your fraud.' Comp. Acts ii. 22 d7roo'e6'ei7p.e'xox dV6 tou 0eou, where see Page. Luke xvii. 25 d7ro6oKijaao-^7^xoi a7r6 t-^s 7exeds Tabrrjs. In several passages the mss. vary between d7ro and birb, as Mark viii. 31, Luke vi. 18, Acts iv. 36, Rom. xiii. 1. In Modern Greek dirb is regularly used of the agent, and in common speech with the accus., a7r6 t6x Bebv iyetvav rd irdvra, Corfe, Mod. Grk Gram. p. 142. Another interpretation, how ever, connects dip' vpuv with Kpdiet, the wage cries from you, with whom it is placed, oB pi) Koip-nBrioeTai irapa aol (Hebr. lodge with thee), Levit. loc. cit. For this construction comp. Gen. iv. 10 ipavi) aiparos .../3o$. ..eK ttjs 777s, Ex. ii. 23 dv,ip-n -ij floi] abrov irpbs rbv Bebv dirb t«x ipyav. Kpajei, frequently used of the appeal against injustice or of the cry for deliverance: Judges iv. 3 ko! eV^Kpafax oi uiol 'Io-pairX 7rp6s KBpiox, Ps. xxi. 5 7rp6s ai eKe"Kpa£ax Kal iauB-naav. Comp. also Is. v. 7 ipetva tov iroiijaai Kpiatv errol-nae Si dvopXav Kal ob SiKaioaivrjv dXXd Kpavy-qv, 'he looked. ..for righteousness but behold a cry' R.V. In the Hebr. there is a play on the contrasted words 'righteousness' and 'a cry.' 62 ST JAMES. [V. 4— Kvpiov SaBaoSB, here only in N.T.; in LXX. either untranslated as here, or rendered by Kbpios iravToxpdrap, 2 Sam. v. 10, vii. 27, or xbptos tuv Svvdpeuv, Ps. xxiv. 10, Lord of hosts, either as commanding the armies of Israel or as Lord of the heavenly powers. elo-eXrjXvflav. This aoristic termination of the perfect occurs Luke ix. 36, John xvii. 6, 7, Acts xvi. 36, and elsewhere in N.T. This approach to uniformity in the forms of the aorist and perfect tenses is one of the marks of the post-classical period. See Simcox, The Language of the N.T., p. 35. 6. erpvcpijo-aTe, ye lived delicately. The force of these aorists should be observed; the whole past is reviewed as on a judgment day. Tpvcpax, here only in N.T. The strengthened form xararpvdydv is beautifully used Ps. xxxvii. 4 xaraTpb(priaov tov xvptov, and 11 irpaets... xaraTpv(pr)aovaiv iirl irXr)0et elpr)vi]s. Comp. also Is. Iv. 2 dxobaari pov xal (pdyeaBe dya0d, xal evTpvtprjaei iv d7a6'ots i) \pvxi] bpuv, and Eur. Ion 1375 xpbvov ydp bv p' ixpijP ev dyxdXais | pijrpbs Tpviprjaai xai Tt repipBrjvai filov | direaT€pr)0T]V (piXrdrris p-nrpbs Tpo(pijs, Plato Legg. 695 D jSao-tXiKT/ xal rpv(poaa iraibeia. The whole picture may be compared with the parables of Dives and Lazarus, Luke xvi. 19 f., and the Rich Fool, Luke xii. 16 f. eo-iraTaXT]o-aTe, ye lived a life of wantonness. Comp. 1 Tim. v. 6 t; Si airaraXuaa iuaa riBv-nKev, the only other passage where the word occurs in N.T. 6s KaTaairaraXq, ix iratSbs olxirns iarat, iaxarov Si bSvvr]8r)aeTai iip' iavru, Prov. xxix. 21, is a mistranslation of the Hebr. "He that delicately bringeth up his servant from a child shall have him become a son at the last" R.V. iv irX-napovrj dpruv xal iv ebBrjviq. iairaraXov abr-n (Sodom) Kai ai Bvyaripes abrijs, Ezek. xvi. 49, oi xaBei- Sovres iirl kXivuv iXetpavrivup xal xaraaTaraXaPTes iirl Tats arpupvais airov x.t.X. Amos vi. 4. The word is weU explained Clem. Alex, iv., Strom, p. 450 6Va o-ttotoXwo-o iirtBvpeX r) \pvxi) i)pav oix dpxovpivi] tois dxo7Kaiots rrepiepyaiopivr] Si ri]v xXtSijv. eSpe'u/aTe Tas KapSCas vpwv. KapSia (2?) is used in a wide sense in Hebrew psychology. It is the centre or seat of the vital powers generally, here in the lower physical sense of appetite. Comp. Jud. xix. 5 arrjptaov tt)v xapSiav aov xXdapan dprov. Acts xiv. 17 iprnxXuv Tpotpijs xal eiippoabvns Tds xapSlas vpov. iv Tipe'po. o-o-aT« rov Sfcaiov, ye slew the just one. Either (a) some special case of martyrdom is referred to, or (6) t6x Stxatop points to a class, the article generalising. See Winer, p. 132 and comp. 2 Cor. V. 7.] NOTES. 63 xii. 12 to a-nueia tov diroarbXov, Matt. xii. 35 6 d7a6'6s dvBpurros...ix- pdXXet dyaBd, or (c) by t6x Slxaiov Jesus Christ is intended. Comp. Acts ni. 14 up.ets Si rbv dyiov xal Slxaiov i)pvr)aaa8e x.t.X. Of these (a) appears to be the preferable interpretation. One actual instance of such cruelty and oppression best explains the vehement and indignant protest of the apostle. Such an incident may be explained by the motives named in Wisdom of Solomon ii. 10 — 20 xaraSwaffTebaapev irivnTa Slxaiov ...eveSpeiaupev rbv blxaiov on Sbaxpitaros rjpXv iaTi...xara- Sixdaupev airov, iarat ydp abrov lirioKoiri] iK Xbyov airov. The words found a striking paraUel in the death of James himself : Eus. H. E. n. 23 koI e-Xe70x dXXiJXots- AiBdaupev 'Idxupov rbv Slxaiov. Kal rjp^avro XiBdieiv abrbv, k.t.X. Plato Rep. 362 A describes the fate of the man ookwx piv elvai dbtxos Sid filov uv Si SiKaios. In the end p.ao-Tt7i6(reTat, OTpepXaaeTat...TeXevTUV irdvra xaxd iraBav dvaaxivSvXevbrjaerai. ovk avTurdo-o-eTai vp.lv, he resists you not. The non-resistance of the innocent righteous is in the spirit of our Lord's words, Matt. v. 39 ff . e7