Jam 1:19-27 | RWP | e4.org | Ye know this ( ιστε ). Or "know this." Probably the perfect active indicative (literary form as in ; , unless both are imperative, while in 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 . For εις το after adjectives see . The picture points to listening to the word of truth (verse ) and is aimed against violent and disputatious speech (chapter ). 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.

‏ James 1:19-27

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).