Bible Commentaries

James (Ιακωβος). Grecised form (nominative absolute) of the Hebrew Ιακωβ (so LXX). Common name among the Jews, and this man in Josephus (Ant. XX.9.1) and three others of this name in Josephus also. Servant (δουλος). Bond-servant or slave as Paul (Romans 1:1; Philippians 1:1; Titus 1:1). Of the Lord Jesus Christ (κυριου Ιησου Χριστου). Here on a par with God (θεου) and calls himself not αδελφος (brother) of Jesus, but δουλος. The three terms here as in James 2:1 have their full significance: Jesus is the Messiah and Lord. James is not an Ebionite. He accepts the deity of Jesus his brother, difficult as it was for him to do so. The word κυριος is frequent in the LXX for Elohim and Jahweh as the Romans applied it to the emperor in their emperor worship. See 1 Corinthians 12:3 for Κυριος Ιησους and Philippians 2:11 for Κυριος Ιησους Χριστος. To the twelve tribes (ταις δωδεκα φυλαις). Dative case. The expression means "Israel in its fulness and completeness" (Hort), regarded as a unity (Acts 26:7) with no conception of any "lost" tribes. Which are of the Dispersion (ταις εν τη διασπορα). "Those in the Dispersion" (repeated article). The term appears in Deuteronomy 28:25 (LXX) and comes from διασπειρω, to scatter (sow) abroad. In its literal sense we have it in John 7:34, but here and in 1 Peter 1:1 Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek (Koine, LXX), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural Koine but in the Hebraic tone. Greeting (χαιρειν). Absolute infinitive (present active of χαιρω) as in Acts 15:23 (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note χαιρειν λεγετε in 2 John 1:10; 2 John 1:11.

return to '

Count it (ηγησασθε). First aorist middle imperative of ηγεομα, old verb to consider. Do it now and once for all. All joy (πασαν χαραν). "Whole joy," " unmixed joy," as in Philippians 2:29. Not just "some joy" along with much grief. When (οταν). "Whenever," indefinite temporal conjunction. Ye fall into (περιπεσητε). Second aorist active subjunctive (with the indefinite οταν) from περιπιπτω, literally to fall around (into the midst of), to fall among as in Luke 10:30 ληισταις περιεπεσεν (he fell among robbers). Only other N.T. example of this old compound is in Acts 27:41. Thucydides uses it of falling into affliction. It is the picture of being surrounded (περ) by trials. Manifold temptations (πειρασμοις ποικιλοις). Associative instrumental case. The English word temptation is Latin and originally meant trials whether good or bad, but the evil sense has monopolized the word in our modern English, though we still say "attempt." The word πειρασμος (from πειραζω, late form for the old πειραω as in Acts 26:21, both in good sense as in John 6:6, and in bad sense as in Matthew 16:1) does not occur outside of the LXX and the N.T. except in Dioscorides (A.D. 100?) of experiments on diseases. "Trials" is clearly the meaning here, but the evil sense appears in verse James 1:12 (clearly in πειραζω in verse James 1:13) and so in Hebrews 3:8. Trials rightly faced are harmless, but wrongly met become temptations to evil. The adjective ποικιλος (manifold) is as old as Homer and means variegated, many coloured as in Matthew 4:24; 2 Timothy 3:6; Hebrews 2:4. In 1 Peter 1:6 we have this same phrase. It is a bold demand that James here makes.

return to '

Knowing (γινωσκοντες). Present active participle of γινωσκω (experimental knowledge, the only way of getting this view of "trials" as "all joy"). The proof (το δοκιμιον). Now known (Deissmann, Bible Studies, pp. 259ff.) from the papyri examples of δοκιμιος as an adjective in the same sense (good gold, standard gold) as δοκιμος proved or tested (James 1:12). The use of το δοκιμιον (neuter article with neuter single adjective) here and in 1 Peter 1:7, clearly means "the genuine element in your faith," not "crucible" nor "proving." Your faith like gold stands the test of fire and is approved as standard. James here, as in verse James 1:6; James 2:1; James 5:15, regards faith (πιστις) like Paul "as the very foundation of religion" (Mayor). Worketh (κατεργαζετα). Present (durative) middle indicative of the compound verb with the perfective sense of κατα as in Philippians 2:12, which see. Patience (υπομονην). Old and common word for remaining under (υπομενω), "staying power" (Ropes), as in Colossians 1:11.

return to '

Let have (εχετω). Present active imperative of εχω, let it keep on having. Perfect (τελειον). See Romans 5:3 for a like chain of blessings. Carry on the work to the end or completion (from τελος, end) as in John 17:4 (το εργον τελειωσας, having finished the work). That ye may be (ινα ητε). Purpose clause with ινα and present active subjunctive of ειμ. This is the goal of patience. Perfect and entire (τελειο κα ολοκληρο). Perfected at the end of the task (τελος) and complete in all parts (ολοκληρο, ολος whole and κληρος lot or part). "Perfected all over." These two adjectives often occur together in Philo, Plutarch, etc. See Acts 3:16 for ολοκληριαν (perfect soundness). Lacking in nothing (εν μηδεν λειπομενο). Present passive participle of λειπω to leave. Negative statement of the preceding positive as often in James (cf. James 1:6). There is now a digression (verses James 1:5-8) from the discussion of πειρασμος, which is taken up again in verse James 1:9. The word λειπομενο (lacking) suggests the digression.

return to '

Lacketh wisdom (λειπετα σοφιας). Condition of first class, assumed as true, ε and present passive indicative of λειπω to be destitute of, with ablative case σοφιας. "If any one falls short of wisdom." A banking figure, to have a shortage of wisdom (not just knowledge, γνωσεως, but wisdom σοφιας, the practical use of knowledge) . Let him ask (αιτειτω). Present active imperative of αιτεω, "let him keep on asking." Of God (παρα του θεου). "From (from beside) God," ablative case with παρα. Liberally (απλως). This old adverb occurs here only in the N.T. (from απλους, single-fold, Matthew 6:22, and απλοτης, simplicity, generosity, is common-- 2 Corinthians 8:2; Romans 12:8). But the adverb is common in the papyri by way of emphasis as simply or at all (Moulton and Milligan's Vocabulary). Mayor argues for the sense of "unconditionally" (the logical moral sense) while Hort and Ropes agree and suggest "graciously." The other sense of "abundantly" or "liberally" suits the idea in απλοτης in 2 Corinthians 8:2; Romans 12:8, but no example of the adverb in this sense has been found unless this is one here. See Isaiah 55:1 for the idea of God's gracious giving and the case of Solomon (1 Kings 3:9-12; Proverbs 2:3). Upbraideth not (μη ονειδιζοντος). Present active participle of ονειδιζω (old verb to reproach, to cast in one's teeth, Matthew 5:11) in the ablative case like διδοντος agreeing with θεου and with the usual negative of the participle (με). This is the negative statement of διδοντος απλως (giving graciously). The evil habit of giving stinging words along with the money is illustrated in Sirach 41:22 and Plutarch (De adulat., p. 64A). ] Cf. Hebrews 4:16. And it shall be given him (κα δοθησετα αυτω). First future passive of διδωμ, a blessed promise in accord with the words of Jesus (Matthew 7:7; Matthew 7:11; Luke 11:13), meaning here not only "wisdom," but all good gifts, including the Holy Spirit. There are frequent reminiscences of the words of Jesus in this Epistle.

return to '

In faith (εν πιστε). Faith here "is the fundamental religious attitude" (Ropes), belief in God's beneficent activity and personal reliance on him (Oesterley). Nothing doubting (μηδεν διακρινομενος). Negative way of saying εν πιστε (in faith), present passive participle of διακρινω, old verb to separate (κρινω) between (δια), to discriminate as shown clearly in Acts 11:12; Acts 15:9, but no example of the sense of divided against oneself has been found earlier than the N.T., though it appears in later Christian writings. It is like the use of διαμεριζομα in Luke 11:18 and occurs in Matthew 21:21; Mark 11:23; Acts 10:20; Romans 2:4; Romans 4:20; Romans 14:23. It is a vivid picture of internal doubt. Is like (εοικεν). Second perfect active indicative with the linear force alone from εικω to be like. Old form, but in N.T. only here and verse James 1:23 (a literary touch, not in LXX). The surge of the sea (κλυδων θαλασσης). Old word (from κλυζω to wash against) for a dashing or surging wave in contrast with κυμα (successive waves), in N.T. only here and Luke 8:24. In associative instrumental case after εοικεν. In Ephesians 4:14 we have κλυδονιζω (from κλυδων), to toss by waves. Driven by the wind (ανεμιζομενω). Present passive participle (agreeing in case with κλυδων) of ανεμιζω, earliest known example and probably coined by James (from ανεμος), who is fond of verbs in -ιζω (Mayor). The old Greek used ανεμοω. In Ephesians 4:14 Paul uses both κλυδονιζω and περιφερω ανεμω. It is a vivid picture of the sea whipped into white-caps by the winds. Tossed (ριπιζομενω). Present passive participle also in agreement with κλυδων from ριπιζω, rare verb (Aristophanes, Plutarch, Philo) from ριπις (a bellows or fire-fan), here only in N.T. It is a picture of "the restless swaying to and fro of the surface of the water, blown upon by shifting breezes" (Hort), the waverer with slight rufflement.

return to '

That man (ο ανθρωπος εκεινος). Emphatic use of εκεινος. Of the Lord (παρα του κυριου). Ablative case with παρα like θεου in verse James 1:5.

return to '

Man (ανηρ). Instead of ανθρωπος (general term) in verse James 1:7, perhaps for variety (Ropes), but often in James (James 1:12; James 1:23; James 2:2; James 3:2), though in other Epistles usually in distinction from γυνη (woman). Double-minded (διψυχος). First appearance of this compound known and in N.T. only here and James 4:8. Apparently coined by James, but copied often in early Christian writings and so an argument for the early date of James' Epistle (Moulton and Milligan's Vocabulary). From δις twice and ψυχη soul, double-souled, double-minded, Bunyan's "Mr. Facing-both-ways." Cf. the rebuke to Peter (εδιστασας) in Matthew 14:31. Unstable (ακαταστατος). Late double compound (alpha privative and καταστατος verbal from καθιστημ), in LXX once (Isaiah 54:11) and in Polybius, in N.T. only here and James 3:8. It means unsteady, fickle, staggering, reeling like a drunken man. Surely to James such "doubt" is no mark of intellectuality.

return to '