James 2:1-13
James 2:1-13 take up again the subject of the rich and poor which was commenced in James 1:9-11.... [ Continue Reading ]
James 2:1-13 take up again the subject of the rich and poor which was commenced in James 1:9-11.... [ Continue Reading ]
μὴ … ἔχετε : the imperative, which is also found in all the versions, seems more natural and more in accordance with the style of the Epistle than the interrogative form adopted by WH. ἐν προσωπολημψίαις : the plural form is due to Semitic usage, like ἐξ αἱμάτων in John 1:13; _cf._ Romans 2:11; Ephe... [ Continue Reading ]
εἰς συναγωγὴν ὑμῶν : as the Epistle is addressed to the twelve tribes of the Dispersion no particular synagogue can be meant here; it is a general direction that is being given. In the N.T. the word is always used of a _Jewish_ place of worship; but it is used of a _Christian_ place of worship by He... [ Continue Reading ]
ἐπιβλέψητε : “look upon with admiration,” the exact force of the word is conditioned by the context; it quite expresses the Hebrew פנה אל, the meaning of which varies according to the context, _e.g._, in Psalms 25:16 (Sept. Psalms 24:16) it is “to look graciously,” in Deuteronomy 9:27, “to look ster... [ Continue Reading ]
οὐ διεκρίθητε ἐν ἑαυτοῖς : “Are ye not divided among yourselves”? The Peshiṭtâ uses the word אתפלג, the same as that used in Luke 11:17. “Every Kingdom divided against itself.” The reference in the verse before us might be to the class distinctions which were thus being made, and which would have th... [ Continue Reading ]
Ἀκούσατε, ἀδελφοί μου ἀγαπητοί : This expression, which one would expect to hear rather in a vigorous address, reveals the writer as one who was also an impassioned speaker; _cf._ in the same spirit, the frequent ἀδελφοί, and especially, ἄγε νῦν, James 4:13; James 5:1. ἐξελέξατο : a very significant... [ Continue Reading ]
ἠτιμάσατε : _Cf._, though in an entirely different connection, Sir 10:23, οὐ δίκαιον ἀτιμάσαι πτωχὸν συνετόν (δίκαιον is absent in the Hebrew); the R.V. “dishonoured” accurately represents the Greek, but the equivalent Hebrew word would be better rendered “despised” which is what the A.V. has. “Dish... [ Continue Reading ]
βλασφημοῦσιν : for the force of the word _cf._ Sir 3:16, ὡς βλάσφημος ὁ ἐγκαταλιπὼν (the Greek is certainly wrong here, the Hebrew has בוזה, “he that despiseth”) πατέρα. _Cf._ Romans 2:24, τὸ ὄνομα τοῦ θεοῦ διʼ ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσιν (Isaiah 52:5); the word in the N.T. is sometimes genera... [ Continue Reading ]
μέντοι : “nevertheless” there is a duty due to all men, even the rich are to be regarded as “neighbours,” for the precept of the Law, “Thou shalt love thy neighbour as thyself” (Leviticus 19:18), applies to all men. νόμον βασιλικόν : “There is no difficulty in the anarthrous νόμος being used (as bel... [ Continue Reading ]
προσωπολημπτεῖτε : see note on James 2:1; the word does not occur elsewhere in the N.T. nor in the Septuagint; _cf._ Leviticus 19:15; Deuteronomy 16:19. ἁμαρτίαν ἐργάζεσθε : the strength of the expression is intended to remind his hearers that it is wilful, conscious sin of which they will be guilty... [ Continue Reading ]
τηρήσῃ : τηρεῖν is used here with a force precisely corresponding to the Hebrew שׁמר when used in reference to the Law, or a statute, the Sabbath, etc.; the idea is that of guarding something against violation. πταίσῃ δὲ ἐν ἑνί : πταίειν = the Hebrew כשׁל, “to stumble over” something; the picture is... [ Continue Reading ]
μὴ μοιχεύσῃς, etc.: for the order of the seventh commandment preceding the sixth, _cf._ the Septuagint (Exodus 20:13-14), and Luke 18:20; Romans 13:9. With this mention of adultery and murder together should be compared §§ 9, 10 of the _Apoc. of Peter_; in the former section the punishment of adulte... [ Continue Reading ]
οὕτως λαλεῖτε καὶ οὕτως ποιεῖτε : When one thinks of the teaching of our Lord in such passages as Matthew 5:22; Matthew 5:28, where sinful feelings and thoughts are reckoned as equally wicked with sinful words and acts, it is a little difficult to get away from the impression that in the verse befor... [ Continue Reading ]
ἡ γὰρ κρίσις ἀνέλεος, etc.: _Cf._ Matthew 5:7; Matthew 7:1; Matthew 18:28 ff; Matthew 25:41 ff. For the form ἀνέλεος see Mayor, _in loc_. The teaching occurs often in Jewish writings, _e.g._, Sir 28:1-3, ὁ ἐκδικῶν παρὰ Κυρίου εὑρήσει ἐκδίκησιν, καὶ τὰς ἁμαρτίας αὐτοῦ διαστηριῶν διαστηρίσει. ἄφες ἀδί... [ Continue Reading ]
τί τὸ ὄφελος : B stands almost alone in omitting τό here; in 1 Corinthians 15:32, the only other place in the N.T. where the phrase occurs τό is inserted. A somewhat similar phrase occurs in Sir 41:14, … τίς ὠφελία ἐν ἀμφοτέροις; the abruptness of the words betrays the preacher. ἀδελφοί μου : a char... [ Continue Reading ]
On this section see Introduction IV., § 2. There are a few points worth drawing attention to, in connection with the subject treated of in these verses, before we come to deal with the passage in detail: (1) πίστις here means nothing more than belief in the unity of God, _cf._ James 2:20 τὰ δαιμόνια... [ Continue Reading ]
In accordance with the very practical nature of the writer, he now proceeds to give an illustration of his thesis which is bound to appeal; he must have been a telling preacher. ἐὰν : the addition of δέ is fairly well attested, but the reading of [56] [57] where it is omitted is to be preferred. ἀδε... [ Continue Reading ]
ὑπάγετε, θερμαίνεσθε, χορτάζεσθε : these words do not seem to be spoken in irony; this is clear from the τί τὸ ὄφελος. They are spoken in all seriousness, and it is quite possible that those whom the writer is addressing were acting upon a mistaken application of Christ's words in Matthew 6:25 ff.,... [ Continue Reading ]
οὕτως καὶ ἡ πίστις …: just as faith without works is dead, so this spurious, quiescent charity, which is content to leave all to God without any attempt at individual effort, is worthless. καθʼ ἑαυτήν : the Vulgate _in semetipsa_ brings out the force of this; such faith is, in its very essence, dead... [ Continue Reading ]
ἀλλʼ ἐρεῖ τις : these words, together with the argumentative form of the verses that follow, imply that a well-known subject of controversy is being dealt with. Ἀλλʼ ἐρεῖ τις is a regular argumentative phrase, used of an objection. “Instead of the future the optative with ἄν would be more common in... [ Continue Reading ]
σὺ πιστεύεις ὅτι εἶς ἐστιν ὁ θεός : _Cf._ Mark 12:29 1 Corinthians 8:4; 1 Corinthians 8:6; Ephesians 4:6. The reading varies, see critical note above; the interrogative is unsuitable, see note on ἔχεις in the preceding verse. Somewhat striking is the fact that the regular and universally accepted fo... [ Continue Reading ]
The words of this and the following verses, to the end of James 2:23, belong to the argument commenced by a supposed speaker ἀλλʼ ἐρεῖ τις; it is all represented as being conducted by one man addressing another, the second person singular being used; with the ὁρᾶτε of James 2:24 the writer of the Ep... [ Continue Reading ]
Ἀβραὰμ ὁ πατὴρ ἡμῶν : A stereotyped phrase in Jewish literature. οὐκ ἐξ ἔργων ἐδικαιώθη : the writer is referring to the well-known Jewish doctrine of זכות (_Zecûth_), on this subject see Introduction IV., § 2. ἀνενέγκας Ἰσαὰκ …: on this subject an example of Jewish haggadic treatment may be of inte... [ Continue Reading ]
βλέπεις …: as these words are the deduction drawn from what precedes, it is better to take them in the form of a statement, and not as interrogative. ἡ πίστις συνήρ γει : this implies a certain modification, with regard to πίστις, of the earlier position taken up by the writer, for in James 2:21 he... [ Continue Reading ]
There is some little looseness in the way the O.T. is used in these verses; in James 2:21 mention is made of the _work_ of offering up Isaac, whereby, it is said (James 2:22), faith is perfected; then it goes straight on (James 2:23) to say that the Scripture was fulfilled which saith, “Abraham beli... [ Continue Reading ]
ὁρᾶτε : The argument between the two supposed disputants having been brought to a close, the writer addresses his hearers again, and sums up in his own words. μόνον : the writer, by using this word, allows more importance to faith than he has yet done; there is not necessarily any inconsistency in t... [ Continue Reading ]
Ῥαὰβ ἡ πόρνη : It must probably have been the position already accorded to Rahab in Jewish tradition that induced the writer to cite an example like this. In _Mechilta_, 64 _b_, it is said that the harlot Rahab asked for forgiveness of her sins from God, pleading on her own behalf the good works she... [ Continue Reading ]
πνεύματος : Spitta's suggested reading, κινήματος, is very ingenious, but quite unnecessary; רוח is often used of “breath,” and the Greek equivalent, πνεῦμα, is also used in the same way in the Septuagint.... [ Continue Reading ]