James 2

James 2:1

My brethren (αδελφομου). Transition to a new topic as in James 1:19; James 2:5; James 2:14; James 3:1; James 5:7.

Hold not (μηεχετε). Present active imperative of εχω with negative μη, exhortation to stop holding or not to have the habit of holding in the fashion condemned.

The faith of our Lord Jesus Christ (τηνπιστιντουκυριουημωνΙησουΧριστου). Clearly objective genitive, not subjective (faith of), but “faith in our Lord Jesus Christ,” like εχετεπιστινθεου (Mr 11:22), “have faith in God.” See the same objective genitive with πιστις in Acts 3:6; Galatians 2:16; Romans 3:22; Revelation 14:12. Note also the same combination as in 1:1 “our Lord Jesus Christ” (there on a par with God).

The Lord of Glory (τηςδοξης). Simply “the Glory.” No word for “Lord” (κυριου) in the Greek text. Τηςδοξης clearly in apposition with τουκυριουΙησουΧριστου. James thus terms “our Lord Jesus Christ” the Shekinah Glory of God. See Hebrews 9:5 for “the cherubim of Glory.” Other New Testament passages where Jesus is pictured as the Glory are Romans 9:4; 2 Corinthians 4:6; Ephesians 1:17; Hebrews 1:3. Cf. 2 Corinthians 8:9; Philippians 2:5-11.

With respect of persons (ενπροσωπολημψιαις). A Christian word, like προσωπολημπτης (Acts 10:34) and προσωπολημπτειτε (James 2:9), not in LXX or any previous Greek, but made from προσωπονλαμβανειν (Luke 20:21; Galatians 2:6), which is α Hebrew idiom for panim nasa, “to lift up the face on a person,” to be favorable and so partial to him. See προσωπολημψια in this sense of partiality (respect of persons) in Romans 2:11; Colossians 3:25; Ephesians 6:9 (nowhere else in N.T.). Do not show partiality.

James 2:2

For (γαρ). An illustration of the prohibition.

If there come in (εανεισελθη). Condition of third class (supposable case) with εαν and second (ingressive) aorist active subjunctive of εισερχομα.

Into your synagogue (ειςσυναγωγηνυμων). The common word for the gathering of Jews for worship (Lu 12:11) and particularly for the building where they met (Luke 4:15; Luke 4:20; Luke 4:28, etc.). Here the first is the probable meaning as it clearly is in Hebrews 10:25 (τηνεπισυναγωγηνεαυτων), where the longer compound occurs. It may seem a bit odd for a Christian church (εκκλησια) to be termed συναγωγη, but James is writing to Jewish Christians and this is another incidental argument for the early date. Epiphanius (Haer. XXX. 18) states that the Ebionites call their church συναγωγη, not εκκλησια. In the fourth century an inscription has συναγωγη for the meeting-house of certain Christians.

A man with a gold ring (ανηρχρυσοδακτυλιος). “A gold-fingered man,” “wearing a gold ring.” The word occurs nowhere else, but Lucian has χρυσοχειρ (gold-handed) and Epictetus has χρυσουςδακτυλιους (golden seal-rings). “Hannibal, after the battle of Cannae, sent as a great trophy to Carthage, three bushels of gold-rings from the fingers of Roman knights slain in battle” (Vincent).

In fine clothing (ενεσθητλαμπρα). “In bright (brilliant) clothing” as in Luke 23:11; Acts 10:30; Revelation 18:41. In contrast with “vile clothing” (ενρυπαραεσθητ), “new glossy clothes and old shabby clothes” (Hort). Ρυπαρος (late word from ρυπος, filth, 1 Peter 3:21) means filthy, dirty. In N.T. only here and Revelation 22:11 (filthy).

Poor man (πτωχος). Beggarly mendicant (Matthew 19:21), the opposite of πλουσιος (rich).

James 2:3

And ye have regard to (επιβλεψητεδεεπ). First aorist active subjunctive (still with εαν of verse 2) of επιβλεπω, followed by repeated preposition επ, to gaze upon, old compound, in N.T. only here and Luke 1:48; Luke 9:38.

Weareth (φορουντα). “Wearing,” present active participle of the old frequentative verb φορεω (from φερω), to bear constantly, to wear (Matthew 11:8). Note repeated article την (the) with εσθητα pointing to verse 2.

And say (καειπητε). Continuing the third-class condition with εαν and second aorist active subjunctive of ειπον.

Sit thou here in a good place (συκαθουωδεκαλως). Emphatic position of συ, “Do thou sit here in a good place.” Present middle imperative of καθημα to sit for the literary καθησο. See Matthew 23:6 for the first seats in the synagogue (places of honour).

And ye say to the poor man (κατωπτωχωειπητε). Third class condition with εαν continued as before (ειπητε). Note article τω pointing to verse 2.

Stand thou there (συστηθεκε). Second aorist (intransitive) active imperative of ιστημ, to place. Ingressive aorist, Take a stand. Συ emphatic again. The MSS. vary in the position of εκε (there).

Or sit under my footstool (ηκαθουυποτουποποδιονμου). For this use of υπο “down against” or “down beside” see Exodus 19:17 υποτοορος (“at the foot of the mountain”) and υποσε (“at thy feet”) (Deuteronomy 33:3). Conquerors often placed their feet on the necks of the victims (Lu 20:43).

James 2:4

Are ye not divided in your own mind? (ουδιεκριθητεενεαυτοισ;). First aorist (gnomic) passive indicative of διακρινω, to separate, conclusion of the third-class condition (future) in a rhetorical question in the gnomic aorist (as if past) with ou expecting an affirmative answer. For this idiom (gnomic aorist) in a conclusion of the third-class condition see 1 Corinthians 7:28. “Were ye not divided in (among) yourselves?” Cf. James 1:6; Matthew 21:21.

Judges with evil thoughts (κριταδιαλογισμωνπονηρων). Descriptive genitive as in 1:25. Διαλογισμος is an old word for reasoning (Romans 1:21). Reasoning is not necessarily evil, but see Matthew 15:19 (πονηρο) and Mr 7:21 (κακο) for evil reasonings, and 1 Timothy 2:8 without an adjective. See James 1:8; James 4:8 for διψυχος. They are guilty of partiality (a divided mind) as between the two strangers.

James 2:5

Did not God choose? (ουχοθεοςεξελεξατο;). Affirmative answer expected. First aorist middle (indirect, God chose for himself) indicative of εκλεγω, the very form used by Paul three times of God’s choice in 1 Corinthians 1:27f.

As to the world (τωκοσμω). The ethical dative of interest, as the world looks at it as in Acts 7:20; 1 Corinthians 1:18; 2 Corinthians 10:4; James 4:4. By the use of the article (the poor) James does not affirm that God chose all the poor, but only that he did choose poor people (Matthew 10:23-26; 1 Corinthians 1:26-28).

Rich in faith (πλουσιουςενπιστε). Rich because of their faith. As he has shown in 1:9f.

Which he promised (ηςεπεγγειλατο). Genitive of the accusative relative ην attracted to the case of the antecedent βασιλειας (the Messianic kingdom), the same verb and idea already in 1:12 (επηγγειλατο). Cf. the beatitude of Jesus in Matthew 5:3 for the poor in spirit.

James 2:6

But ye have dishonoured the poor man (υμειςδεητιμασατετονπτωχον). First aorist active indicative of ατιμαζω, old verb from ατιμος, dishonoured (Matthew 13:57). In the act of partiality pictured in 2:3.

Oppress you (καταδυναστευουσινυμων). Not very common compound (καταδυναστευω, present active indicative, from κατα and δυναστης, potentate, Lu 1:52), used of the devil in Acts 10:38 (only other N.T. example). Examples in papyri of harsh treatment by men in authority. Already poor Christians are feeling pressure from rich Jews as overlords.

Drag you (ελκουσινυμας). Old and vigorous word for violent treatment, as of Paul in Acts 16:19; Acts 21:30. Cf. such violence in Luke 12:58; Acts 8:3.

Before the judgment-seats (ειςκριτηρια). “To courts of justice” as in 1 Corinthians 6:2; 1 Corinthians 6:4 (only other N.T. examples). Common in the papyri in this sense. From κρινω to judge, κριτης (judge), place where judgment is given.

James 2:7

Blaspheme (βλασφημουσιν). Present active indicative of common verb βλασφημεω (from βλασφημος, speaking evil, βλαξ or βλαπτω and φημη), as in Lu 22:65.

The honourable name (τοκαλονονομα). “The beautiful name.”

By the which ye were called (τοεπικληθενεφ’ υμας). “The one called upon you” (first aorist passive articular participle of επικαλεω, to put a name upon, to give a surname to, as Acts 10:18). What name is that? Almost certainly the name of Christ as we see it in Acts 11:26; Acts 26:28; 1 Peter 4:14; 1 Peter 4:16. It was blasphemy to speak against Christ as some Jews and Gentiles were doing (Acts 13:45; Acts 18:6; Acts 26:11; 1 Corinthians 12:3; 1 Timothy 1:13). Cf. Acts 15:17.

James 2:8

Howbeit (μεντο). Probably not adversative here, but simply confirmatory, “if now,” “if indeed,” “if really.” Common in Xenophon in this sense. See the contrast (δε) in verse 9.

If ye fulfil (ετελειτε). Condition of first class, assumed as true with ε and present active indicative of τελεω, old verb, to bring to completion, occurring in Romans 2:27 also with νομος (law). Jesus used πληροω in Matthew 4:17. James has τηρεω in 2:10.

The royal law (νομονβασιλικον). Old adjective for royal, regal (from βασιλευς king), as of an officer (John 4:46). But why applied to νομος? The Romans had a phrase, lex regia, which came from the king when they had kings. The absence of the article is common with νομος (4:11). It can mean a law fit to guide a king, or such as a king would choose, or even the king of laws. Jesus had said that on the law of love hang all the law and the prophets (Matthew 22:40), and he had given the Golden Rule as the substance of the Law and the prophets (Matthew 7:12). This is probably the royal law which is violated by partiality (James 2:3). It is in accord with the Scripture quoted here (Leviticus 19:18) and ratified by Jesus (Lu 10:28).

James 2:9

But if ye have respect of persons (εδεπροσωπολημπτειτε). Condition of first class by contrast with that in verse 8. For this verb (present active indicative), formed from προσωπονλαμβανω, here alone in the N.T., see in 2:1. A direct reference to the partiality there pictured.

Ye commit sin (αμαρτιανεργαζεσθε). “Ye work a sin.” A serious charge, apparently, for what was regarded as a trifling fault. See Matthew 7:23, οεργαζομενοτηνανομιαν (ye that work iniquity), an apparent reminiscence of the words of Jesus there (from Psalms 6:8).

Being convicted (ελεγχομενο). Present passive participle of ελεγχω, to convict by proof of guilt (John 3:20; John 8:9; John 8:46; 1 Corinthians 14:24).

As transgressors (ωςπαραβατα). For this word from παραβαινω, to step across, to transgress, see Galatians 2:18; Romans 2:25; Romans 2:27. See this very sin of partiality condemned in Leviticus 19:15; Deuteronomy 1:17; Deuteronomy 16:19. To the law and to the testimony.

James 2:10

Whosoever shall keep (οστιςτηρηση). Indefinite relative clause with οστις and aorist active subjunctive of τηρεω, old verb, to guard (from τηρος guarding), as in Matthew 27:36, without αν (though often used, but only one example of modal εαν=αν in James, viz., 4:4). This modal αν (εαν) merely interprets the sentence as either more indefinite or more definite (Robertson, Grammar, p. 957f.).

And yet stumble in one point (πταισηδεενεν). First aorist active subjunctive also of πταιω, old verb, to trip, as in James 3:2; Romans 11:11. “It is incipient falling” (Hort).

He is become (γεγονεν). Second perfect indicative of γινομα, “he has become” by that one stumble.

Guilty of all (παντωνενοχος). Genitive of the crime with ενοχος, old adjective from ενεχω (to hold on or in), held in, as in Mr 3:29. This is law. To be a lawbreaker one does not have to violate all the laws, but he must keep all the law (ολοντοννομον) to be a law-abiding citizen, even laws that one does not like. See Matthew 5:18f. for this same principle. There is Talmudic parallel: “If a man do all, but omit one, he is guilty for all and each.” This is a pertinent principle also for those who try to save themselves. But James is urging obedience to all God’s laws.

James 2:11

He that said (οειπων)

–said also (ειπενκα). The unity of the law lies in the Lawgiver who spoke both prohibitions (μη and the aorist active subjunctive in each one, μοιχευσηισ, φονευσηις). The order here is that of B in Exodus 20 (Luke 18:20; Romans 13:9), but not in Matthew 5:21; Matthew 5:27 (with ου and future indicative).

Now if thou dost not commit adultery, but killest (εδεουμοιχευεισ, φονευειςδε). Condition of first class with ου (not μη) because of the contrast with δε, whereas εμη would mean “unless,” a different idea. So ου in 1:23.

A transgressor of the law (παραβατηςνομου) as in verse 9. Murder springs out of anger (Matthew 5:21-26). People free from fleshly sins have often “made their condemnation of fleshly sins an excuse for indulgence towards spiritual sins” (Hort).

James 2:12

So speak ye, and so do (ουτωςλαλειτεκαουτωςποιειτε). Present active imperatives as a habit. For the combination see 1:19-21 contrasted with 1:22-25, and 1:26 with 1:27.

By a law of liberty (διανομουελευθεριας). The law pictured in 1:25, but law, after all, not individual caprice of “personal liberty.” See Romans 2:12 for this same use of δια with κρινω in the sense of accompaniment as in Romans 2:27; Romans 4:11; Romans 14:20. “Under the law of liberty.”

James 2:13

Without mercy (ανελεος). Found here only save a doubtful papyrus example (ανελεως) for the vernacular ανιλεως and the Attic ανηλεης. For this principle of requital see Matthew 5:7; Matthew 6:14; Matthew 7:1; Matthew 18:33.

Glorieth against (κατακαυχατα). Present middle indicative of the old compound verb κατακαυχαομα, to exult over (down), in N.T. only here, James 3:14; Romans 11:18. Only mercy can triumph over justice with God and men. “Mercy is clothed with the divine glory and stands by the throne of God” (Chrysostom). See Romans 8:31-39; Matthew 9:13; Matthew 12:7.

James 2:14

What doth it profit? (τοφελοσ;). Rhetorical question, almost of impatience. Old word from οφελλω, to increase, in N.T. only here, verse James 2:16; 1 Corinthians 15:32. “Τοφελος was a common expression in the vivacious style of a moral diatribe” (Ropes).

If a man say (εανλεγητις). Condition of third class with εαν and the present active subjunctive of λεγω, “if one keep on saying.”

He hath faith (πιστινεχειν). Infinitive in indirect assertion after λεγη.

But have not works (εργαδεμηεχη). Third-class condition continued, “but keeps on not having (μη and present active subjunctive εχη) works.” It is the spurious claim to faith that James here condemns.

Can that faith save him? (μηδυναταηπιστιςσωσααυτον;). Negative answer expected (μη). Effective aorist active infinitive σωσα (from σωζω). The article η here is almost demonstrative in force as it is in origin, referring to the claim of faith without works just made.

James 2:15

If a brother or sister be naked (εαναδελφοςηαδελφηγυμνουπαρχωσιν). Condition again of third class (supposable case) with εαν and present active subjunctive of υπαρχω, to exist, in the plural though η (or) is used and not κα (and). Hence γυμνο is masculine plural in the predicate nominative. It does not here mean absolutely naked, but without sufficient clothing as in Matthew 25:36; John 21:7; Acts 19:16.

In lack of daily food (λειπομενοτηςεφημερουτροφης). Present passive participle of λειπω and ablative case τροφης like λειπετασοφιας (1:5). The old adjective εφημερος (οεπημερανων, that which is for a day) occurs here only in the N.T., though εφημερια (daily routine) is found in Luke 1:5; Luke 1:8. This phrase occurs in Diodorus, but not in LXX.

James 2:16

And one of you say unto them (ειπηδετιςαυτοιςεξυμων). Third-class condition again continued from verse 15 with second aorist active subjunctive ειπη.

Go in peace (υπαγετεενειρηνη). Present active imperative of υπαγω. Common Jewish farewell (Judges 18:6; 1 Samuel 1:17; 1 Samuel 20:42; 2 Samuel 15:9). Used by Jesus (Mark 5:34; Luke 7:50).

Be ye warmed and filled (θερμαινεσθεκαχορταζεσθε). Present imperative either middle (direct) or passive. We have θερμαινομα as a direct middle in John 18:18 (were warming themselves) and that makes good sense here: “Warm yourselves.” Χορταζω was originally used for pasturing cattle, but came to be used of men also as here. “Feed yourselves” (if middle, as is likely). Instead of warm clothes and satisfying food they get only empty words to look out for themselves.

And yet ye give not (μηδωτεδε). Third-class condition with δε (and yet) and μη and the second aorist active subjunctive of διδωμ, to give, cold deeds with warm words.

The things needful to the body (ταεπιτηδειατουσωματος). “The necessities of the body” (the necessaries of life). Old adjective from adverb επιτηδες (enough), only here in N.T.

What doth it profit? (τοφελοσ;). As in verse 14 and here the conclusion (apodosis) of the long condition begun in verse 15.

James 2:17

If it have not works (εανμηεχηεργα). Another condition of the third class with εαν and μη and the present active subjunctive of εχω, “if it keep on not having works.”

In itself (καθ’ εαυτην). In and of itself (according to itself), inwardly and outwardly dead (νεκρα). Same idiom in Acts 28:16; Romans 14:22. It is a dead faith.

James 2:18

Yea, a man will say (αλλ’ ερετις). Future active of ειπον. But αλλ’ here is almost certainly adversative (But some one will say), not confirmatory. James introduces an imaginary objector who speaks one sentence: “Thou hast faith and I have works” (Συπιστινεχειςκαγωεργαεχω). Then James answers this objector. The objector can be regarded as asking a short question: “Hast thou faith?” In that case James replies: “I have works also.”

Show me thy faith apart from thy works (δειξονμοτηνπιστινσουχωριςτωνεργων). This is the reply of James to the objector. First aorist active imperative of δεικνυμ, tense of urgency. The point lies in χωρις, which means not “without,” but “apart from,” as in Hebrews 11:6 (with the ablative case), “the works that properly belong to it and should characterise it” (Hort). James challenges the objector to do this.

And I by my works will shew thee my faith (καγωσοδειξωεκτωνεργωνμουτηνπιστιν). It is not faith or works, but proof of real faith (live faith vs. dead faith). The mere profession of faith with no works or profession of faith shown to be alive by works. This is the alternative clearly stated. Note πιστιν (faith) in both cases. James is not here discussing “works” (ceremonial works) as a means of salvation as Paul in James 2:3; James 2:4, but works as proof of faith.

James 2:19

Thou believest that God is one (συπιστευειςοτειςθεοςεστιν). James goes on with his reply and takes up mere creed apart from works, belief that God exists (there is one God), a fundamental doctrine, but that is not belief or trust in God. It may be mere creed.

Thou doest well (καλωςποιεις). That is good as far as it goes, which is not far.

The demons also believe (καταδαιμονιαπιστευουσιν). They go that far (the same verb πιστευω). They never doubt the fact of God’s existence.

And shudder (καφρισσουσιν). Present active indicative of φρισσω, old onomatopoetic verb to bristle up, to shudder, only here in N.T. Like Latin horreo (horror, standing of the hair on end with terror). The demons do more than believe a fact. They shudder at it.

James 2:20

But wilt thou know? (θελειςδεγνωναι?). “But dost thou wish to know?” Ingressive aorist active infinitive of γινοσκω (come to know). James here introduces a new argument like Romans 13:3.

O vain man (ωανθρωπεκενε). Goes on with the singular objector and demolishes him. For “empty” (deficient) Paul uses αφρων (fool) in 1 Corinthians 15:36 and just ανθρωπε in Romans 2:1; Romans 9:20.

Barren (αργε). See 2 Peter 1:8 (not idle nor unfruitful) and Matthew 12:36, but Hort urges “inactive” as the idea here, like money with no interest and land with no crops.

James 2:21

Justified by works (εξεργωνεδικαιωθη). First aorist passive indicative of δικαιοω (see Galatians and Romans for this verb, to declare righteous, to set right) in a question with ουκ expecting an affirmative answer. This is the phrase that is often held to be flatly opposed to Paul’s statement in Romans 4:1-5, where Paul pointedly says that it was the faith of Abraham (Romans 4:9) that was reckoned to Abraham for righteousness, not his works. But Paul is talking about the faith of Abraham before his circumcision (4:10) as the basis of his being set right with God, which faith is symbolized in the circumcision. James makes plain his meaning also.

In that he offered up Isaac his son upon the altar (ανενεγκαςΙσαακτονυιοναυτουεπτοθυσιαστηριον). They use the same words, but they are talking of different acts. James points to the offering (ανενεγκας second aorist–with first aorist ending–active participle of αναφερω) of Isaac on the altar (Genesis 22:16f.) as proof of the faith that Abraham already had. Paul discusses Abraham’s faith as the basis of his justification, that and not his circumcision. There is no contradiction at all between James and Paul. Neither is answering the other. Paul may or may not have seen the Epistle of James, who stood by him loyally in the Conference in Jerusalem (James 2:15; James 2:2).

James 2:22

Thou seest (βλεπεις). Obvious enough with any eyes to see. This may be a question, seest thou?

Wrought with (συνηργε). Imperfect active of συνεργεω, old verb for which see Romans 8:28. Followed by associative-instrumental case εργοις. Faith cooperated with the deed of offering up Isaac.

Was made perfect (ετελειωθη). First aorist passive indicative of τελειοω, to carry to the end, to complete like love in 1 John 4:18. See James 1:4 for τελειονεργον.

James 2:23

Was fulfilled (επληρωθη). First aorist passive indicative of πληροω, the usual verb for fulfilling Scripture. So James quotes Genesis 15:6 as proving his point in verse 21 that Abraham had works with his faith, the very same passage that Paul quotes in Romans 4:3 to show that Abraham’s faith preceded his circumcision and was the basis of his justification. And both James and Paul are right, each to illustrate a different point.

And he was called the friend of God (καφιλοςθεουεκληθη). First aorist passive indicative of καληο. Not a part of the Scripture quoted. Philo calls Abraham the friend of God and see Jubilees 19:9; 30:20. The Arabs today speak of Abraham as God’s friend. It was evidently a common description before James used it, as in Isaiah 41:8; 2 Chronicles 20:7.

James 2:24

Ye see (ορατε). Present indicative active of οραω. Now he uses the plural again as in 2:14.

Is justified (δικαιουτα). Present passive indicative of δικαιοω, here not “is made righteous,” but “is shown to be righteous.” James is discussing the proof of faith, not the initial act of being set right with God (Paul’s idea in Romans 4:1-10).

And not only by faith (καουκεκπιστεωςμονον). This phrase clears up the meaning of James. Faith (live faith) is what we must all have (2:18), only it must shew itself also in deeds as Abraham’s did.

James 2:25

Rahab the harlot (Ρααβηπορνη). Her vicious life she left behind, but the name clung to her always. For our purposes the argument of James may seem stronger without the example of Rahab (Joshua 2:1-21; Joshua 6:17; Joshua 6:22-25; Matthew 1:5; Hebrews 11:31). It is even said in Jewish Midrash that Rahab married Joshua and became an ancestor of Jeremiah and Ezekiel.

In that she received (υποδεξαμενη). First aorist middle participle of υποδεχομα, to welcome.

The messengers (τουςαγγελους). Original meaning of αγγελος (Matthew 11:10). In Hebrews 11:31 we have κατασκοπους (spies, scouts).

Sent out (εκβαλουσα). Second aorist active participle of εκβαλλω, to hurl out.

Another way (ετεραοδω). “By another way” (instrumental case), by a window instead of a door (Joshua 2:15f.).

James 2:26

Apart from the spirit (χωριςπνευματος). “Apart from breath” (the breath of life). It is not easy to tell when one is dead, but the absence of a sign of breath on a glass before the mouth and nose is proof of death. Startling picture of dead faith in our churches and church members with only a name to live (Revelation 3:2).