James:4

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rwp @James:4:1 @{Whence } (\pothen \). This old interrogative adverb (here twice ) asks for the origin of wars and fights . James is full of interrogatives , like all diatribes . {Wars } (\polemoi \) {--fightings } (\machai \). {War } (\polemos \, old word , strkjv @Matthew:24:6 |) pictures the chronic state or campaign , while \mach ˆ\ (also old word , strkjv @2Corinthians:7:5 |) presents the separate conflicts or battles in the war . Songs:James covers the whole ground by using both words . The origin of a war or of any quarrel is sometimes hard to find , but James touches the sore spot here . {Of your pleasures } (\ek t “n h ˆdon “n hum “n \). Old word from \h ˆdomai \. Ablative case here after \ek \, "out of your sinful , sensual lusts ," the desire to get what one does not have and greatly desires . {That war } (\t “n strateuomen “n \). Present middle articular participle (ablative case agreeing with \h ˆdon “n \) of \strateu “\, to carry on a campaign , here as in strkjv @1Peter:2:11 | of the passions in the human body . James seems to be addressing nominal Christians , "among you " (\en humin \). Modern church disturbances are old enough in practice . rwp @James:4:2 @{Ye lust } (\epithumeite \). Present active indicative of \epithume “\, old word (from \epi , thumos \, yearning passion for ), not necessarily evil as clearly not in strkjv @Luke:22:15 | of Christ , but usually so in the N .T ., as here . Coveting what a man or nation does not have is the cause of war according to James . {Ye kill and covet } (\phoneuete kai z ˆloute \). Present active indicatives of \phoneu “\ (old verb from \phoneus \, murderer ) and \z ˆlo “\, to desire hotly to possess (1Corinthians:12:31 |). It is possible (perhaps probable ) that a full stop should come after \phoneuete \ (ye kill ) as the result of lusting and not having . Then we have the second situation : "Ye covet and cannot obtain (\epituchein \, second aorist active infinitive of \epitugchan “\), and (as a result ) ye fight and war ." This punctuation makes better sense than any other and is in harmony with verse 1 |. Thus also the anticlimax in \phoneuete \ and \z ˆloute \ is avoided . Mayor makes the words a hendiadys , "ye murderously envy ." {Ye have not , because ye ask not } (\ouk echete dia to m ˆ aiteisthai humas \). James refers again to \ouk echete \ (ye do not have ) in verse 2 |. Such sinful lusting will not obtain . "Make the service of God your supreme end , and then your desires will be such as God can fulfil in answer to your prayer " (Ropes ). Cf . strkjv @Matthew:6:31-33 |. The reason here is expressed by \dia \ and the accusative of the articular present middle infinitive of \aite “\, used here of prayer to God as in strkjv @Matthew:7:7f |. \Hum ƒs \ (you ) is the accusative of general reference . Note the middle voice here as in \aiteisthe \ in 3 |. Mayor argues that the middle here , in contrast with the active , carries more the spirit of prayer , but Moulton ( _Prol_ ., p . 160 ) regards the distinction between \aite “\ and \aiteomai \ often "an extinct subtlety ." rwp @James:4:3 @{Because ye ask amiss } (\dioti kak “s aiteisthe \). Here the indirect middle does make sense , "ye ask for yourselves " and that is "evilly " or amiss (\kak “s \), as James explains . {That ye may spend it in your pleasures } (\hina en tais h ˆdonais hum “n dapan ˆs ˆte \). Purpose clause with \hina \ and the first aorist subjunctive of \dapana “\, old verb from \dapan ˆ\, cost (Luke:14:28 | only in N .T .), to squander (Luke:15:14 |). God does not hear prayers like this . rwp @James:4:4 @{Ye adulteresses } (\moichalides \). \Moichoi kai \ (ye adulterers ) is spurious (Syrian text only ). The feminine form here is a common late word from the masculine \moichoi \. It is not clear whether the word is to be taken literally here as in strkjv @Romans:7:3 |, or figuratively for all unfaithful followers of Christ (like an unfaithful bride ), as in strkjv @2Corinthians:11:1f .; strkjv @Ephesians:5:24-28 | (the Bride of Christ ). Either view makes sense in this context , probably the literal view being more in harmony with the language of verses 2f |. In that case James may include more than Christians in his view , though Paul talks plainly to church members about unchastity (Ephesians:5:3-5 |). {Enmity with God } (\echthra tou theou \). Objective genitive \theou \ with \echthra \ (predicate and so without article ), old word from \echthros \, enemy (Romans:5:10 |), with \eis theon \ (below and strkjv @Romans:8:7 |). {Whosoever therefore would be } (\hos ean oun boul ˆth ˆi \). Indefinite relative clause with \hos \ and modal \ean \ and the first aorist passive (deponent ) subjunctive of \boulomai \, to will (purpose ). {A friend of the world } (\philos tou kosmou \). Predicate nominative with infinitive \einai \ agreeing with \hos \. See strkjv @2:23 | for \philos theou \ (friend of God ). {Maketh himself } (\kathistatai \). Present passive (not middle ) indicative as in strkjv @3:6 |, "is constituted ," "is rendered ." {An enemy of God } (\echthros tou theou \). Predicate nominative and anarthrous and objective genitive (\theou \). rwp @James:4:5 @{The Scripture } (\h ˆ graph ˆ\). Personification as in strkjv @Galatians:3:8 ; strkjv @James:2:23 |. But no O .T . passage is precisely like this , though it is "a poetical rendering " (Ropes ) of strkjv @Exodus:20:5 |. The general thought occurs also in strkjv @Genesis:6:3-5 ; strkjv @Isaiah:63:8-16 |, etc . Paul has the same idea also (Galatians:5:17 ,21 ; strkjv @Romans:8:6 ,8 |). It is possible that the reference is really to the quotation in verse 6 | from strkjv @Proverbs:3:34 | and treating all before as a parenthesis . There is no way to decide positively . {In vain } (\ken “s \). Old adverb (Aristotle ) from \ken “s \ (2:20 |), here alone in N .T . "Emptily ," not meaning what it says . {Made to dwell } (\kat “ikisen \). First aorist active of \katoikiz “\, old verb , to give a dwelling to , only here in N .T . {Long unto envying } (\pros phthonon epipothei \). A difficult phrase . Some even take \pros phthonon \ with \legei \ rather than with \epipothei \, as it naturally does go , meaning "jealously ." But even so , with God presented as a jealous lover , does \to pneuma \ refer to the Holy Spirit as the subject of \epipothei \ or to man 's spirit as the object of \epipothei \? Probably the former and \epipothei \ then means to yearn after in the good sense as in strkjv @Phillipians:1:8 |. rwp @James:4:6 @{More grace } (\meizona charin \). "Greater grace ." Greater than what ? "Greater grace in view of the greater requirement " (Ropes ), like strkjv @Romans:5:20f |. God does this . {Wherefore } (\dio \). To prove this point James quotes strkjv @Proverbs:3:34 |. {God resisteth the proud } (\ho theos huper ˆphanois antitassetai \). Present middle (direct ) indicative of \antitass “\, old military term , to range in battle against , with dative case (Romans:13:2 |) as in strkjv @5:6 |. \Huper ˆphanois \ (\huper , phainomai \) is like our vernacular "stuck-up folks " (Romans:1:30 |), "haughty persons ." {But giveth grace to the humble } (\tapeinois de did “sin charin \). Anarthrous adjective again , "to humble or lowly persons ," for which word see strkjv @1:9f |. Cf . strkjv @2:5-7 ; strkjv @5:1-6 |. rwp @James:4:7 @{Be subject therefore unto God } (\hupotag ˆte oun t “i the “i \). Second aorist (ingressive ) passive imperative of \hupotass “\, old verb , to range under (military term also ). Same form in strkjv @1Peter:2:23 ; strkjv @5:5 |. With the dative case \the “i \ (unto God ). The aorist has the note of urgency in the imperative . Note the ten aorist imperatives in verses 7-10 | (\hupotag ˆte , antist ˆte , eggisate , katharisate , hagnisate , talaip “r ˆsate , penth ˆsate , klausate , metatrap ˆt “, tapein “th ˆte \). {But resist the devil } (\antist ˆte de t “i diabol “i \). Second aorist (ingressive ) active (intransitive ) imperative of \anthist ˆmi \, "take a stand against ." Dative case \diabol “i \. Result of such a stand is that the devil will flee (\pheuxetai \, future middle of \pheug “\). See strkjv @1Peter:5:8f .; strkjv @Ephesians:6:11f .; strkjv @Luke:10:17 |. rwp @James:4:8 @{Draw nigh to God } (\eggisate t “i the “i \). First aorist active imperative of \eggiz “\, late verb from \eggus \ (near ) as in strkjv @Matthew:3:2 |. With dative case again of personal relation . The priests in the sanctuary drew nigh to God (Exodus:19:22 |), as we should now . {Cleanse your hands } (\katharisate cheiras \). First aorist active imperative of \kathariz “\, to cleanse , from dirt in a ritual sense (Exodus:30:19-21 ; strkjv @Mark:7:3 ,19 |). Here it is figurative , as in strkjv @Hosea:1:16 ; strkjv @Psalms:24:4 |. If we always had clean (from sin ) hands and hearts ? {Ye sinners } (\hamart “loi \). A sharp term to strike the conscience , "a reproach meant to startle and sting " (Ropes ). {Purify your hearts } (\hagnisate kardias \). First aorist active imperative of \hagniz “\, old verb from \hagnos \ (James:3:17 |), ceremonially (Acts:21:24 ,26 |), but here morally as in strkjv @1Peter:1:22 ; strkjv @1John:3:3 |. Anarthrous use of \kardias \ as of \cheiras \ (wash hands , purify hearts ). {Ye double-minded } (\dipsuchoi \). As in strkjv @1:8 |. rwp @James:4:9 @{Be afflicted } (\talaip “r ˆsate \). First aorist active imperative \talaip “re “\, old verb from \talaip “ros \ (Romans:7:24 |), to endure toils , here only in N .T . Cf . \talaip “riais \ in strkjv @5:1 |. {Mourn } (\penth ˆsate \). First aorist active imperative of \penthe “\, old verb from \penthos \ (mourning , strkjv @4:9 |), as in strkjv @Matthew:5:4f |. Often in N .T . joined as here with \klai “\, to weep (Mark:16:10 ; strkjv @Luke:6:25 |). A call to the godly sorrow spoken of in strkjv @2Corinthians:7:10 | (Mayor ), like an O .T . prophet . {Weep } (\klausate \). First aorist active imperative of \klai “\. {Laughter } (\gel “s \). Old word from Homer down , only here in N .T . as \gela “\, to {laugh } (opposite of \klai “\), in N .T . only in strkjv @Luke:6:21 ,25 |, but \katagela “\ in strkjv @Luke:8:53 | (Mark:5:40 ; strkjv @Matthew:9:24 |). {Be turned } (\metatrap ˆt “\). Second aorist passive imperative of \metatrep “\, old word , to turn about , to transmute , in Homer (not in Attic ), here only in N .T . {Heaviness } (\kat ˆpheian \). Old word from \kat ˆph ˆs \ (of a downcast look , from \kata \, \pha ˆ\ eyes ), hanging down of the eyes like the publican in strkjv @Luke:18:13 |, here only in N .T . rwp @James:4:10 @{Humble yourselves } (\tapein “th ˆte \). First aorist passive imperative of \tapeino “\, old verb from \tapeinos \ (1:9 |), as in strkjv @Matthew:18:4 |. The passive here has almost the middle or reflexive sense . The middle voice was already giving way to the passive . See strkjv @1Peter:5:6 | for this same form with the same promise of exaltation . {He shall exalt you } (\hups “sei humas \). Future active indicative of \hupso “\, common verb from \hupsos \ (height ), used by Jesus in contrast with \tapeino “\ as here (Matthew:23:12 ; strkjv @Luke:14:11 ; strkjv @18:14 |). rwp @James:4:11 @{Speak not one against another } (\m ˆ katalaleite all ˆl “n \). Prohibition against such a habit or a command to quit doing it , with \m ˆ\ and the present imperative of \katalale “\, old compound usually with the accusative in ancient Greek , in N .T . only with the genitive (here , strkjv @1Peter:2:12 ; strkjv @3:16 |). Often harsh words about the absent . James returns to the subject of the tongue as he does again in strkjv @5:12 | (twice before , strkjv @1:26 ; strkjv @3:1-12 |). {Judgeth } (\krin “n \). In the sense of harsh judgment as in strkjv @Matthew:7:1 ; strkjv @Luke:6:37 | (explained by \katadikaz “\). {Not a doer of the law , but a judge } (\ouk poi ˆt ˆs nomou , alla krit ˆs \). This tone of superiority to law is here sharply condemned . James has in mind God 's law , of course , but the point is the same for all laws under which we live . We cannot select the laws which we will obey unless some contravene God 's law , and so our own conscience (Acts:4:20 |). Then we are willing to give our lives for our rebellion if need be . rwp @James:4:12 @{One only } (\heis \). No "only " in the Greek , but \heis \ here excludes all others but God . {The lawgiver } (\ho nomothet ˆs \). Old compound (from \nomos , tith ˆmi \), only here in N .T . In strkjv @Psalms:9:20 |. Cf . \nomothete “\ in strkjv @Hebrews:7:11 ; strkjv @8:6 |. {To save } (\s “sai \, first aorist active infinitive of \s “z “\) {and to destroy } (\kai apolesai \, first aorist active infinitive of \apollumi \ to destroy ). Cf . the picture of God 's power in strkjv @Matthew:10:28 |, a common idea in the O .T . (Deuteronomy:32:39 ; strkjv @1Samuel:2:16 ; strkjv @2Kings:5:7 |). {But who art thou ?} (\su de tis ei ;\). Proleptic and emphatic position of \su \ (thou ) in this rhetorical question as in strkjv @Romans:9:20 ; strkjv @14:4 |. {Thy neighbour } (\ton pl ˆsion \). "The neighbour " as in strkjv @James:2:8 |. rwp @James:4:13 @{Go to now } (\age nun \). Interjectional use of \age \ (from \ag “\) as in strkjv @5:1 | (only N .T . instances ) with a plural verb (\hoi legontes \, present active articular participle , ye that say ) as is common in ancient Greek like \ide nun ˆkousate \ (Matthew:26:65 |). {Today or tomorrow } (\s ˆmeron ˆ aurion \). Correct text (Aleph B ), not \kai \ (and ). {Into this city } (\eis t ˆnde t ˆn polin \). Old demonstrative \hode \, rare in N .T . (Luke:10:39 |) save in neuter plural \tade \ (these things strkjv @Acts:21:11 |). One would point out the city on the map (Mayor ) as he made the proposal (we will go , \poreusometha \). {And spend a year there } (\kai poi ˆsomen ekei eniauton \). Another future (active of \poie “\). "We will do a year there ." {And trade } (\kai emporeusometha \). Future middle of \emporeuomai \ (\en , poreuomai \, to go in ), old verb from \emporos \ (a merchant or trader , a drummer , one going in and getting the trade , strkjv @Matthew:13:45 |), a vivid picture of the Jewish merchants of the time . {And get gain } (\kai kerd ˆsomen \). Future (Ionic form ) active of \kerdain “\, old verb from \kerdos \ (gain , strkjv @Phillipians:1:21 |), as in strkjv @Matthew:16:26 |. rwp @James:4:14 @{Whereas ye know not } (\hoitines ouk epistasthe \). The longer relative \hostis \ defines here more precisely (like Latin _qui_ ) \hoi legontes \ (ye who say ) of verse 13 | in a causal sense , as in strkjv @Acts:10:47 |, "who indeed do not know " (present middle indicative of \epistamai \). {What shall be on the morrow } (\t ˆs aurion \). Supply \h ˆmeras \ (day ) after \aurion \. This is the reading of B (Westcott ) "on the morrow " (genitive of time ), but Aleph K L cursives have \to t ˆs aurion \ ("the matter of tomorrow "), while A P cursives have \ta t ˆs aurion \ ("the things of tomorrow "). The sense is practically the same , though \to t ˆs aurion \ is likely correct . {What is your life ?} (\poia h ˆ z “ˆ hum “n \). Thus Westcott and Hort punctuate it as an indirect question , not direct . \Poia \ is a qualitative interrogative (of what character ). {As vapour } (\atmis \). This is the answer . Old word for mist (like \atmos \, from which our "atmosphere "), in N .T . only here and strkjv @Acts:2:19 | with \kapnou \ (vapour of smoke (from strkjv @Joel:2:30 |). {For a little time } (\pros oligon \). See same phrase in strkjv @1Timothy:4:8 |, \pros kairon \ in strkjv @Luke:8:13 |, \pros h “ran \ in strkjv @John:5:35 |. {That appeareth and then vanisheth away } (\phainomen ˆ epeita kai aphanizomen ˆ\). Present middle participles agreeing with \atmis \, "appearing , then also disappearing ," with play on the two verbs (\phainomai , aphaniz “\ as in strkjv @Matthew:6:19 |, from \aphan ˆs \ hidden strkjv @Hebrews:4:13 |) with the same root \phan \ (\phain “, a-phan -ˆs \). rwp @James:4:15 @{For that ye ought to say } (\anti tou legein hum ƒs \). "Instead of the saying as to you " (genitive of the articular infinitive with the preposition \anti \ and the accusative of general reference with \legein \), "instead of your saying ." {If the Lord will } (\ean ho kurios thel ˆi \). Condition of the third class with \ean \ and the present active subjunctive (or first aorist active \theles ˆi \ in some MSS ). The proper attitude of mind (Acts:18:21 ; strkjv @1Corinthians:4:19 ; strkjv @16:7 ; strkjv @Romans:1:19 ; strkjv @Phillipians:2:19 ,24 ; strkjv @Hebrews:6:3 |), not to be uttered always in words like a charm . This Hellenistic formula was common among the ancient heathen , as today among modern Arabs like the Latin _deo volente_ . {This or that } (\touto ˆ ekeino \). Applicable to every act . rwp @James:4:16 @{In your vauntings } (\en tais alazoniais hum “n \). Old word for braggart talk (from \alazoneuomai \, to act the \alaz “n \ empty boaster strkjv @Romans:1:30 |), common in Aristophanes , in N .T . only here and strkjv @1John:2:16 |. {Glorying } (\kauch ˆsis \). Act of glorying , late word from \kauchaomai \, good if for Christ (1Thessalonians:2:19 |), bad if for self as here . rwp @James:4:17 @{To him that knoweth } (\eidoti \). Dative case of second perfect participle \eid “s \ (from \oida \), and with the infinitive to know how , "to one knowing how ." {To do good } (\kalon poiein \). "To do a good deed ." {And doeth it not } (\kai m ˆ poiounti \). Dative again of the present active participle of \poie “\, "and to one not doing it ." Cf . "not a doer " (1:23 |) and strkjv @Matthew:7:26 |. {Sin } (\hamartia \). Unused knowledge of one 's duty is sin , the sin of omission . Cf . strkjv @Matthew:23:23 |.

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