James 1:13-27
Let no one say ( μηδεις λεγετω ). Present active imperative, prohibiting such a habit.When he is tempted ( πειραζομενος ). Present passive participle of πειραζω, here in evil sense of tempt, not test, as in Mt 4:1. Verses 12-18 give a vivid picture of temptation.
I am tempted of God ( απο θεου πειραζομα ). The use of απο shows origin ( απο with ablative case), not agency ( υπο ), as in Mr 1:13, of Satan. It is contemptible, but I have heard wicked and weak men blame God for their sins. Cf. Pr 19:3; Sirach 15:11f. Temptation does not spring "from God."
Cannot be tempted with evil ( απειραστος κακων ). Verbal compound adjective (alpha privative and πειραζω ), probably with the ablative case, as is common with alpha privative (Robertson, Grammar, p. 516), though Moulton (Prolegomena, p. 74) treats it as the genitive of definition. The ancient Greek has απειρατος (from πειραω ), but this is the earliest example of απειραστος (from πειραζω ) made on the same model. Only here in the N.T. Hort notes απειρατος κακων as a proverb (Diodorus, Plutarch, Josephus) "free from evils." That is possible here, but the context calls for "untemptable" rather than "untempted."
And he himself tempteth no man ( πειραζε δε αυτος ουδενα ). Because "untemptable."
When he is drawn away by his own lust ( υπο της ιδιας επιθυμιας εξελκομενος ). Επιθυμια is old word for craving (from επιθυμεω, to have a desire for) either good (Php 1:23) or evil (Ro 7:7) as here. Like a fish drawn out from his retreat.
Enticed ( δελεαζομενος ). Present passive participle of δελεαζω, old verb from δελεαρ (bait), to catch fish by bait or to hunt with snares and Philo has υφ' ηδονης δελεαζετα (is enticed by pleasure). In N.T. only here and 2Pe 2:14, 18. Allured by definite bait.
Then ( ειτα ). The next step.
The lust ( η επιθυμια ). Note article, the lust (verse 14) which one has.
When it hath conceived ( συλλαβουσα ). Second aorist active participle of συλλαμβανω, old word to grasp together, in hostile sense (Ac 26:21), in friendly sense of help (Php 4:3), in technical sense of a woman taking a man's seed in conception (Lu 1:24), here also of lust (as a woman), "having conceived." The will yields to lust and conception takes place.
Beareth sin ( τικτε αμαρτιαν ). Present active indicative of τικτω to bring forth as a mother or fruit from seed, old verb, often in N.T., here only in James. Sin is the union of the will with lust. See Ps 7:14 for this same metaphor.
The sin ( η αμαρτια ). The article refers to αμαρτια just mentioned.
When it is full-grown ( αποτελεσθεισα ). First aorist passive participle of αποτελεω, old compound verb with perfective use of απο, in N.T. only here and Lu 13:32. It does not mean "full-grown" like τελειοω, but rather completeness of parts or functions as opposed to rudimentary state (Hort) like the winged insect in contrast with the chrysalis or grub (Plato). The sin at birth is fully equipped for its career (Ro 6:6; Col 3:5).
Bringeth forth death ( αποκυε θανατον ). Late compound ( κυεω to be pregnant, perfective use of απο ) to give birth to, of animals and women, for normal birth (papyrus example) and abnormal birth (Hort). A medical word (Ropes) rather than a literary one like τικτω. The child of lust is sin, of sin is death, powerful figure of abortion. The child is dead at birth. For death as the fruit of sin see Ro 6:21-23; 8:6. "The birth of death follows of necessity when one sin is fully formed" (Hort).
Be not deceived ( μη πλανασθε ). Prohibition with μη and the present passive imperative of πλαναω, common verb to lead astray. This is the way of sin to deceive and to kill (Ro 7:7-14). The devil is a pastmaster at blinding men's eyes about sin (2Co 4:4; Ro 1:27; Eph 4:14; etc.).
Gift ( δοσις )
--boon ( δωρημα ). Both old substantives from the same original verb ( διδωμ ), to give. Δοσις is the act of giving (ending -σις ), but sometimes by metonymy for the thing given like κτισις for κτισμα (Col 1:15). But δωρημα (from δωρεω, from δωρον a gift) only means a gift, a benefaction (Ro 5:16). The contrast here argues for "giving" as the idea in δοσις. Curiously enough there is a perfect hexameter line here: πασα δο / σις αγα / θη κα / παν δω / ρημα τε / λειον. Such accidental rhythm occurs occasionally in many writers. Ropes (like Ewald and Mayor) argues for a quotation from an unknown source because of the poetical word δωρημα, but that is not conclusive.
From above ( ανωθεν ). That is, from heaven. Cf. Joh 3:31; 19:11.
Coming down ( καταβαινον ). Present active neuter singular participle of καταβαινω agreeing with δωρημα, expanding and explaining ανωθεν (from above).
From the Father of lights ( απο του πατρος των φωτων ). "Of the lights" (the heavenly bodies). For this use of πατηρ see Job 38:28 (Father of rain); 2Co 1:3; Eph 1:17. God is the Author of light and lights.
With whom ( παρ' ω ). For παρα (beside) with locative sense for standpoint of God see παρα τω θεω (Mr 10:27; Ro 2:11; 9:14; Eph 6:9.
Can be no ( ουκ εν ). This old idiom (also in Ga 3:28; Col 3:11) may be merely the original form of εν with recessive accent (Winer, Mayor) or a shortened form of ενεστ. The use of εν εν in 1Co 6:5 argues for this view, as does the use of εινε ( εινα ) in Modern Greek (Robertson, Grammar, p. 313).
Variation ( παραλλαγη ). Old word from παραλλασσω, to make things alternate, here only in N.T. In Aristeas in sense of alternate stones in pavements. Dio Cassius has παραλλαξις without reference to the modern astronomical parallax, though James here is comparing God (Father of the lights) to the sun (Mal 4:2), which does have periodic variations.
Shadow that is cast by turning ( τροπης αποσκιασμα ). Τροπη is an old word for "turning" (from τρεπω to turn), here only in N.T. Αποσκιασμα is a late and rare word ( αποσκιασμος in Plutarch) from αποσκιαζω ( απο, σκια ) a shade cast by one object on another. It is not clear what the precise metaphor is, whether the shadow thrown on the dial ( αποσκιαζω in Plato) or the borrowed light of the moon lost to us as it goes behind the earth. In fact, the text is by no means certain, for Aleph B papyrus of fourth century actually read η τροπης αποσκιασματος (the variation of the turning of the shadow). Ropes argues strongly for this reading, and rather convincingly. At any rate there is no such periodic variation in God like that we see in the heavenly bodies.
Of his own will ( βουληθεις ). First aorist passive participle of βουλομα. Repeating the metaphor of birth in verse 15, but in good sense. God as Father acted deliberately of set purpose.
He brought us forth ( απεκυησεν ). First aorist active indicative of αποκυεω (verse 15), only here of the father (4 Macc. 15:17), not of the mother. Regeneration, not birth of all men, though God is the Father in the sense of creation of all men (Ac 17:28f.).
By the word of truth ( λογω αληθειας ). Instrumental case λογω. The reference is thus to the gospel message of salvation even without the article (2Co 6:7) as here, and certainly with the article (Col 1:5; Eph 1:13; 2Ti 2:15). The message marked by truth (genitive case αληθειας ).
That we should be ( εις το εινα ημας ). Purpose clause εις το and the infinitive εινα with the accusative of general reference ημας (as to us).
A kind of first-fruits ( απαρχην τινα ). "Some first-fruits" (old word from απαρχομα ), of Christians of that age. See Ro 16:5.
Ye know this ( ιστε ). Or "know this." Probably the perfect active indicative (literary form as in Eph 5:5; Heb 12:17, unless both are imperative, while in Jas 4:4 we have οιδατε, the usual vernacular Koine perfect indicative). The imperative uses only ιστε and only the context can decide which it is. Εστο (let be) is imperative.
Swift to hear ( ταχυς εις το ακουσα ). For this use of εις το with the infinitive after an adjective see 1Th 4:9. For εις το after adjectives see Ro 16:19. The picture points to listening to the word of truth (verse 18) and is aimed against violent and disputatious speech (chapter 3:1-12). The Greek moralists often urge a quick and attentive ear.
Slow to speak ( βραδυς εις το λαλησα ). Same construction and same ingressive aorist active infinitive, slow to begin speaking, not slow while speaking.
Slow to anger ( βραδυς εις οργην ). He drops the infinitive here, but he probably means that slowness to speak up when angry will tend to curb the anger.
The wrath of man ( οργη ανδρος ). Here ανηρ (as opposed to γυνη woman), not ανθρωπος of verse 19 (inclusive of both man and woman). If taken in this sense, it means that a man's anger (settled indignation in contrast with θυμος, boiling rage or fury) does not necessarily work God's righteousness. There is such a thing as righteous indignation, but one is not necessarily promoting the cause of God by his own personal anger. See Ac 10:35 for "working righteousness," and Jas 2:9 for "working sin" ( εργαζομα both times).
Wherefore ( διο ). Because of this principle. See Eph 4:25.
Putting away ( αποθεμενο ). Second aorist middle participle of αποτιθημ, to put off, metaphor of removing clothing as in Ro 13:12; Col 3:8; Eph 4:22, 25; 1Pe 2:1.
Filthiness ( ρυπαριαν ). Late word (Plutarch) from ρυπαρος, dirty (Jas 2:2), here only in N.T. Surely a dirty garment.
Overflowing of wickedness ( περισσειαν κακιας ). Περισσεια is a late word (from περισσος, abundant, exceeding), only four times in N.T., in 2Co 8:2 with χαρας (of joy), in Ro 5:17 with χαριτος (of grace). Κακια (from κακος, evil) can be either general like ρυπαρια (filthiness, naughtiness), or special like "malice." But any of either sense is a "superfluity."
With meekness ( εν πραυτητ ). In docility. "The contrast is with οργη rather than κακιας " (Ropes).
The implanted word ( τον εμφυτον λογον ). This old verbal adjective (from εμφυω to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not εμφυτευτον (engrafted). It is "the rooted word" (verse 18), sown in the heart as the soil or garden of God (Mt 13:3-23; 15:13; 1Co 3:6).
Able to save ( δυναμενον σωσα ). Cf. 1Pe 1:9; Jas 2:14; 4:12; 5:20; Ro 1:16. Ultimate salvation (effective aorist active infinitive σωσα from σωζω ).
But be ye ( γινεσθε δε ). Rather, "But keep on becoming" (present middle imperative of γινομα ).
Doers of the word ( ποιητα λογου ). Old word for agent ( -της ) from ποιεω to do as in 4:11; Ro 2:13, but in Ac 17:28 our "poet" (long regarded as a "doer" or "maker").
Hearers ( ακροατα ). Old word for agent again from ακροαμα (to be a hearer), in N.T. only here and Ro 2:13.
Deluding yourselves ( παραλογιζομενο εαυτους ). Present middle (direct) participle of παραλογιζομα, to reckon aside ( παρα ) and so wrong, to cheat, to deceive. Redundant reflexive εαυτους with the middle. In N.T. only here and Col 2:4. Such a man does not delude anyone but himself.
And not a doer ( κα ου ποιητης ). Condition of first class, assumed as true, and ου (rather than μη ) contrasts ποιητης with ακροατης.
Unto a man beholding ( ανδρ κατανοουντ ). Associative instrumental case after εοικεν as in 1:6. Note ανδρ as in 1:8 in contrast with γυναικ (woman), not ανθρωπω (general term for man). Present active participle of κατανοεω to put the mind down on ( κατα, νους ), to consider attentively, to take note of, as in verse 24 ( κατενοησεν ).
His natural face ( το προσωπον της γενεσεως αυτου ). "The face of his birth" (origin, lineage, nativity). For this use of γενεσις see 3:6; Mt 1:1, 18; Lu 1:13.
In a mirror ( εν εσοπτρω ). Old word (from εισ, οπτω ) in N.T. only here and 1Co 13:12. The mirrors of the ancients were not of glass, but of polished metal (of silver or usually of copper and tin). See κατοπτριζομα in 2Co 3:18.
He beholdeth himself ( κατενοησεν εαυτον ). Usually explained as gnomic aorist like those in 1:11, but the ordinary force of the tenses is best here. "He glanced at himself ( κατενοησεν aorist) and off he has gone ( απεληλυθεν perfect active) and straightway forgot ( επελαθετο, second aorist middle indicative of επιλανθανομα ) what sort of a man he was" ( οποιος ην, back in the picture, imperfect tense). The tenses thus present a vivid and lifelike picture of the careless listener to preaching (Christ's wayside hearer).
He that looketh into ( ο παρακυψας ). First aorist active articular participle of παρακυπτω, old verb, to stoop and look into (Joh 20:5, 11), to gaze carefully by the side of, to peer into or to peep into (1Pe 1:12). Here the notion of beside ( παρα ) or of stooping ( κυπτω ) is not strong. Sometimes, as Hort shows, the word means only a cursory glance, but the contrast with verse 24 seems to preclude that here.
The perfect law ( νομον τελειον ). For τελειον see 1:17. See Ro 7:12 for Paul's idea of the law of God. James here refers to the word of truth (1:18), the gospel of grace (Ga 6:2; Ro 12:2).
The law of liberty ( τον της ελευθεριας ). "That of liberty," explaining why it is "perfect" (2:12 also), rests on the work of Christ, whose truth sets us free (Joh 8:32; 2Co 3:16; Ro 8:2).
And so continueth ( κα παραμεινας ). First aorist active articular participle again of παραμενω, parallel with παρακυψας. Παραμενω is to stay beside, and see Php 1:25 for contrast with the simplex μενω.
Being ( γενομενος ). Rather, "having become" (second aorist middle participle of γινομα to become).
Not a hearer that forgetteth ( ουκ ακροατης επιλησμονης ). "Not a hearer of forgetfulness" (descriptive genitive, marked by forgetfulness). Επιλησμονη is a late and rare word (from επιλησμων, forgetful, from επιλανθομα, to forget, as in verse 24), here only in N.T.
But a doer that worketh ( αλλα ποιητης εργου ). "But a doer of work," a doer marked by work (descriptive genitive εργου ), not by mere listening or mere talk.
In his doing ( εν τη ποιησε αυτου ). Another beatitude with μακαριος as in 1:12, like the Beatitudes in Mt 5:3-12. Ποιησις is an old word (from ποιεω for the act of doing), only here in N.T.
Thinketh himself to be religious ( δοκε θρησκος εινα ). Condition of first class ( ει-δοκε ). Θρησκος (of uncertain etymology, perhaps from θρεομα, to mutter forms of prayer) is predicate nominative after εινα, agreeing with the subject of δοκε (either "he seems" or "he thinks"). This source of self-deception is in saying and doing. The word θρησκος is found nowhere else except in lexicons. Hatch (Essays in Biblical Greek, pp. 55-57) shows that it refers to the external observances of public worship, such as church attendance, almsgiving, prayer, fasting (Mt 6:1-18). It is the Pharisaic element in Christian worship.
While he bridleth not his tongue ( μη χαλιναγωγων γλωσσαν εαυτου ). "Not bridling his own tongue." A reference to verse 19 and the metaphor is repeated in 3:12. This is the earliest known example of the compound χαλιναγωγεω ( χαλινος, bridle αγο, to lead). It occurs also in Lucian. The picture is that of a man putting the bridle in his own mouth, not in that of another. See the similar metaphor of muzzling ( φιμοω ) one's mouth (Mt 22:12 εφιμωθη ).
Deceiveth ( απατων ). Present active participle from απατη (deceit). He plays a trick on himself.
Religion ( θρησκεια ). Later form of θρησκιη (Herodotus) from θρησκος above. It means religious worship in its external observances, religious exercise or discipline, but not to the exclusion of reverence. In the N.T. we have it also in Ac 26:5 of Judaism and in Col 2:18 of worshipping angels. It is vain ( ματαιος, feminine form same as masculine) or empty. Comes to nothing.
Pure religion and undefiled ( θρησκεια καθαρα κα αμιαντος ). Numerous examples in papyri and inscriptions of θρησκεια for ritual and reverential worship in the Roman Empire (Moulton and Milligan's Vocabulary; Deissmann, St. Paul, p. 251). As Hort shows, this is not a definition of religion or religious worship, but only a pertinent illustration of the right spirit of religion which leads to such acts.
Before our God and Father ( παρα τω θεω κα πατρ ). By the side of ( παρα ) and so from God's standpoint (Mr 10:27). Αμιαντος (compound verbal adjective, alpha privative, μιαινω to defile), puts in negative form (cf. 1:4, 6) the idea in καθαρα (pure, clean). This ( αυτη ). Feminine demonstrative pronoun in the predicate agreeing with θρησκεια.
To visit ( επισκεπτεσθα ). Epexegetic (explaining αυτη ) present middle infinitive of επισκεπτομα, common verb to go to see, to inspect, present tense for habit of going to see. See Mt 25:36, 43 for visiting the sick.
The fatherless and widows ( ορφανους κα χηρας ). "The natural objects of charity in the community" (Ropes). Ορφανος is old word for bereft of father or mother or both. In N.T. only here and Joh 14:18. Note order (orphans before widows).
Unspotted ( ασπιλον ). Old adjective (alpha privative and σπιλος, spot), spotless. This the more important of the two illustrations and the hardest to execute.
To keep ( τηρειν ). Present active infinitive, "to keep on keeping oneself un-specked from the world" (a world, κοσμος, full of dirt and slime that bespatters the best of men).
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