James 2:1-4
1–4. THE SUBJECT OF θρησκεία NATURALLY LEADS TO THE THOUGHT OF THE συναγωγή, CLOSELY CONNECTED WITH WHICH IS THE SPIRITUAL DANGER OF προσωπολημψία, AGAINST WHICH ST JAMES NOW WARNS HIS BRETHREN.... [ Continue Reading ]
1–4. THE SUBJECT OF θρησκεία NATURALLY LEADS TO THE THOUGHT OF THE συναγωγή, CLOSELY CONNECTED WITH WHICH IS THE SPIRITUAL DANGER OF προσωπολημψία, AGAINST WHICH ST JAMES NOW WARNS HIS BRETHREN.... [ Continue Reading ]
ἈΔΕΛΦΟΊ ΜΟΥ, the name itself is a protest against the sin of προσωπολημψία. ΜῊ … ἜΧΕΤΕ 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... [ Continue Reading ]
ΤῊΝ omitted before συναγωγὴν with א*BC: AKLP and almost all the later authorities insert the article. 2. ἘᾺΝ ΓᾺΡ ΕἸΣΈΛΘΗΙ. ἐάν is virtually equivalent to ὅταν. The supposed case is presented vividly and distinctly, Goodwin, p. 102. ΕἸΣ ΣΥΝΑΓΩΓῊΝ ὙΜΩ͂Ν, INTO A SYNAGOGUE (or assembly) OF YOURS. It is... [ Continue Reading ]
σὺ στῆθι ἐκεῖ ἢ κάθου. B places ἐκεῖ after κάθου, so also ff, an O. L. codex. The T. R. has ὧδε after κάθου with אC2KLP and many versions: the omission of ὧδε is supported by ABC* ff and V. 3. ἘΠΙΒΛΈΨΗΤΕ. ἐπί indicates an earnest, fixed look. The rich man at once attracts attention. ΣῪ ΚΆΘΟΥ ὯΔΕ Κ... [ Continue Reading ]
ΟΥ̓ ΔΙΕΚΡΊΘΗΤΕ with אAB2C and most cursives. B* omits οὐ, so also ff. KLP and others have καὶ οὐ. 4. ΟΥ̓ ΔΙΕΚΡΊΘΗΤΕ. For reading see critical notes. DID YE NOT MAKE A DISTINCTION AMONG YOURSELVES (though you are ἀδελφοί), and thereby shewed yourselves to be judges whose reasonings are evil? διεκρίθ... [ Continue Reading ]
ΤΩ͂Ι ΚΌΣΜΩΙ with אA*BC*. The T. R. τοῦ κόσμου τούτου has very slight support; τοῦ κόσμου appears in A2C2KLP and other authorities. It is an instance of the more difficult giving place to the easier reading. 5. ἈΚΟΎΣΑΤΕ emphasizes the important reasoning which follows; comp. our Lord’s frequent form... [ Continue Reading ]
5–14. THE ROYAL LAW OF LOVE IS INFRINGED BY THE UNJUST AND SCORNFUL TREATMENT OF THE POOR DESCRIBED IN THE PRECEDING SECTION, AND THUS THE WHOLE LAW IS BROKEN... [ Continue Reading ]
ἨΤΙΜΆΣΑΤΕ. The aorist points to the particular instance cited by the Apostle. You dishonoured the poor man—deprived him of his due τιμή or rank and dignity in the kingdom of heaven. The more technical term in this sense is ἀτιμόω. ΟΥ̓Χ ΟἹ ΠΛΟΎΣΙΟΙ κ.τ.λ. Not only did you degrade those whom Christ h... [ Continue Reading ]
ΤῸ ΚΑΛῸΝ ὌΝΟΜΑ. 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 2:38, βαπτισθήτω ἕκαστος ὑμῶν ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν. Usually εἰς τὸ ὄνομα, Matthew 28:... [ Continue Reading ]
ΜΈΝΤΟΙ, rare in N.T.; 5 times in St John; also 2 Timothy 2:19; Jude 1:8. It introduces a concession. IF HOWEVER YE FULFIL THE ROYAL LAW (which you transgressed by dishonouring the poor through προσωπολημψία) YE DO WELL. ΝΌΜΟΝ … ΒΑΣΙΛΙΚΌΝ. The position of βασιλικόν is emphatic, and distinguishes the... [ Continue Reading ]
ΤΟΥ͂ ΝΌΜΟΥ. Here the law of Christ which makes no distinction between rich and poor.... [ Continue Reading ]
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.... [ Continue Reading ]
ΕἸ ΔῈ ΟΥ̓ ΜΟΙΧΕΎΕΙΣ. This use of οὐ for μή 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 notes on Winer, p. 601, the expression is equivalent to εἰ οὐ μοιχεύων ἔσῃ, φο... [ Continue Reading ]
ΔΙᾺ ΝΌΜΟΥ ἘΛΕΥΘΕΡΊΑΣ ΜΈΛΛΟΝΤΕΣ ΚΡΊΝΕΣΘΑΙ. See note James 1:25.... [ Continue Reading ]
The reading varies between ἀνέλεος אABCK, ἀνίλεως L and many other MSS. and Fathers, and ἀνέλεως and ἀνήλεως in a few codices. 13. Ἡ ΓᾺΡ ΚΡΊΣΙΣ κ.τ.λ. The judgment implied by κρίνεσθαι διὰ νόμ. ἐλευθ. is pitiless to him who shews no pity. But neglect of the poor, or absence of ἔλεος, is implied in d... [ Continue Reading ]
14–26. THE RELATION BETWEEN ΠΊΣΤΙΣ AND ἜΡΓΑ:—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 Matthew 18:21; Matthew 19:3; Matthew 22:17; Matthew 22:36). So St... [ Continue Reading ]
ἈΔΕΛΦῸΣ Ἢ�, a recurring reminder of the relationship of the disciples to one another. ΓΥΜΝΟῚ ὙΠΆΡΧΩΣΙΝ κ.τ.λ., comp. Matthew 25:35-36. 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 To... [ Continue Reading ]
ΧΟΡΤΆΖΟΣΘΕ, from χόρτος, see note James 1:11, and for the verb note on Matthew 5:6 in this series. First of cattle, ‘to feed,’ βοσκημάτων δίκην … βόσκονται χορταζόμενοι, Plato, _Rep._ 586: then, as a coarse comic word, of man, ‘to eat.’ In later Greek χορτάζειν means to satisfy, so frequently in syn... [ Continue Reading ]
ΟὝΤΩΣ ΚΑῚ Ἡ ΠΊΣΤΙΣ Κ.Τ.Λ. The conclusion is drawn by analogy. It is inconceivable that ἔλεος, pity, or compassion, can exist without results, so is the conception of faith without works an impossible one. ΝΕΚΡᾺ ΚΑΘʼ ἙΑΥΤΉΝ, DEAD IN ITSELF, right through itself, thoroughly dead, ineffective and non-e... [ Continue Reading ]
ἈΛΛʼ ἘΡΕΙ͂ ΤΙΣ. The objector denoted by τις is virtually St James. The ἀλλά is adversative to James 2:15-16. 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... [ Continue Reading ]
ὍΤΙ ΕἾΣ ἘΣΤῚΝ Ὁ ΘΕΌΣ; the reading of אA, the Vulgate, Peshitto and other versions: εἶς ὁ θεός ἐστιν B: εἶς ὁ θεός, some versions: ὁ θεὸς εἶς ἐστίν K2L. 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... [ Continue Reading ]
ἀργή, supported by BC*, some cursives, O. L. (_vacua_) and some other versions. On the other hand νεκρά is read in אActs 2, later uncials, the Vulgate and several other versions. But the tendency to bring this verse into agreement with James 2:26 probably accounts for νεκρά. 20. Ὦ ἌΝΘΡΩΠΕ ΚΕΝΈ. A c... [ Continue Reading ]
ἘΔΙΚΑΙΏΘΗ. The strict meaning of δικαιοῦν is to make δίκαιος, so to justify or acquit. The further meaning ‘to regard as righteous’ is not etymologically justifiable and rests on supposed theological necessity. But the theology of this Epistle and indeed of the N.T. generally points to the possibili... [ Continue Reading ]
22.συνήργει, so W. H. with א*BCKLP and the Vulgate (cooperabatur): συνεργεῖ, Tischendorf with אA and O. L. (communicat). 22. Ἡ ΠΊΣΤΙΣ ΣΥΝΉΡΓΕΙ, FAITH WAS all along COOPERATING WITH. The works were an exercise of faith, and the result of them was perfection of faith. So Gideon was stronger in faith... [ Continue Reading ]
ἘΠΊΣΤΕΥΣΕΝ ΔῈ ἈΒΡΑᾺΜ κ.τ.λ. The quotation is from the LXX. of Genesis 15:6. The example of Abraham’s faith is cited Sir 44:20-21 and 1Ma 2:52 and in N.T. Romans 4:3; Romans 4:9; Romans 4:22; Galatians 3:6. The prominence given to this illustration is another instance of the influence of post-exile t... [ Continue Reading ]
ὉΡΑ͂ΤΕ. Note the change to the plural from πιστεύεις … βλέπεις … θέλεις. The conclusion is addressed to the brethren, no longer to the ἄνθρωπος κενός.... [ Continue Reading ]
ῬΑᾺΒ Ἡ ΠΌΡΝΗ. See Hebrews 11:31. ὙΠΟΔΕΞΑΜΈΝΗ, having _secretly_ (ὑπό) received them as guests. In Hebrews the simple verb δεξαμένη is used. ἘΚΒΑΛΟΥ͂ΣΑ expresses energetic action, eagerness and impatience in sending them at once. See Matthew 9:38 ὅπως ἐκβάλῃ ἐργάτας εἰς τὸν θερισμὸν αὐτοῦ. Mark 1:1... [ Continue Reading ]
ὭΣΠΕΡ ΤῸ ΣΩ͂ΜΑ ΧΩΡῚΣ ΠΝΕΎΜΑΤΟΣ κ.τ.λ. The illustration is important. 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 (σῶμα) and spirit (πνεῦμα) is an exhaustive division of t... [ Continue Reading ]