Only here in New Testament, but James uses the kindred adjective (James 2:2), "vile raiment." Ῥύπος, filth, occurs in 1 Peter 3:21 - on which see notes; and the verb ῥυπόω, to be filthy, is found in Revelation 22:11.

Superfluity of naughtiness (περισσείαν κακίας)

A translation which may be commended to the attention of indiscriminate panegyrists of the A. V. Περισσεία is an unclassical word, and occurs in three other New-Testament passages - Romans 5:17; 2 Corinthians 8:2; 2 Corinthians 10:15. In all these it is rendered abundance, both by A. V. and Rev. There seems to be no need of departing from this meaning here, as Rev., overjoying. The sense is abounding or abundant wickedness. For haughtiness Rev. gives wickedness, as in 1 Peter 2:1, 1 Peter 2:16, where it changes malice to wickedness. It is mostly rendered malice in both A. V. and Rev. In this passage, as in the two from Peter, Rev. gives malice, in margin. Malice is an adequate translation, the word denoting a malevolent disposition toward one's neighbor. Hence it is not a general term for moral evil, but a special form of vice. Compare the wrath of man, James 1:20. Naughtiness has acquired a petty sense in popular usage, as of the mischievous pranks of children, which renders it out of the question here.

With meekness (ἐν πραΰ́τητι)

Lit., "in meekness;" opposed to malice.

Engrafted (ἔμφυτον)

Only here in New Testament. Better, and more literally, as Rev., implanted. It marks a characteristic of the word of truth (James 1:18). It is implanted; divinely given, in contrast with something acquired by study. Compare Matthew 13:19, "the word of the kingdom - sown in his heart." Grafted or graffed is expressed by a peculiar word, employed by Paul only, ἐγκεντρίζω, from κέντρον, a sharp point, thus emphasizing the fact of the incision required in grafting. See Romans 11:17, Romans 11:19, Romans 11:23, Romans 11:24.

Which is able to save (τὸν δυνάμενον σῶσαι)

Compare Romans 1:16, "the power of God unto salvation."

Used by James only.

Deceiving (παραλογιζόμενοι)

From παρά, beside, contrary to, and λογίζομαι, to reckon, and hence to conclude by reasoning. The deception referred to is, therefore, that into which one betrays himself by false reasoning - reasoning beside the truth.

With the notion of attentively considering (κατά, down into, or through; compare εἰς, into, James 1:25). Compare Luke 12:24, Luke 12:27; Hebrews 3:1. So that the contrast is not between a hasty look and a careful contemplation (James 1:25, looketh). It is not mere careless hearing of the word which James rebukes, but the neglect to carry into practice what is heard. One may be an attentive and critical hearer of the word, yet not a doer.

His natural face (τὸ πρόσωπον τῆς γενέσεως)

Lit., the countenance of his birth; the face he was born with.

In a glass (ἐν ἐσόπτρῳ)

Better, Rev., a mirror; a metallic mirror. The word occurs only here and 1 Corinthians 13:12.

The aorist tense, throwing the sentence into a lively, narrative form: he beheld himself and forgot. Compare James 1:11.

Rev., more strictly, he that looketh. See on 1 Peter 1:12. The verb is used of one who stoops sideways (παρά) to look attentively. The mirror is conceived as placed on a table or on the ground. Bengel quotes Wisdom of Sirach 14:23: "He that prieth in at her (Wisdom's) windows shall also hearken at her doors." Coleridge remarks: "A more happy or forcible word could not have been chosen to express the nature and ultimate object of reflection, and to enforce the necessity of it, in order to discover the living fountain and spring-head of the evidence of the Christian faith in the believer himself, and at the same time to point out the seat and region where alone it is to be found" ("Aphorisms").

Into (εἰς)

Denoting the penetration of the look into the very essence of the law.

The perfect law of liberty (νόμον τέλειον τὸν τῆς ἐλευθερίας)

Lit., the perfect law, the law of liberty. So Rev. The law of liberty is added as defining the perfect law.

Continueth therein

Better, Rev., so continueth; i.e., continues looking.

Forgetful hearer (ἀκροατὴς ἐπιλησμονῆς)

The latter word only here in New Testament. Lit., a hearer of forgetfulness; whom forgetfulness characterizes. Rev., very happily, a hearer that forgetteth; a rendering which gives the proper sense of forgetfulness as a characteristic better than A. V., a forgetful hearer.

Doer of the work

Lit., of work, as the noun has no article. Rev., a doer that worketh.

In his deed (ἐν τῇ ποιήσει αὐτοῦ)

More correctly, as Rev., in his doing. Only here in New Testament. The preposition ἐν (in) marks the inner connection between doing and blessedness. "The life of obedience is the element wherein the blessedness is found and consists" (Alford).

Rev., correctly, thinketh himself to be. A man can scarcely seem to be religious, when, as Trench observes, "his religious pretensions are belied and refuted by the allowance of an unbridled tongue."

Religious (θρῆσκος)

Only here in New Testament, and nowhere in classical Greek. The kindred noun θρησκεία, religion, occurs Acts 26:5; Colossians 2:18; James 1:26, James 1:27; and means the ceremonial service of religion. Herodotus (ii., 37) uses it of various observances practised by the Egyptian priests, such as wearing linen, circumcision, shaving, etc. The derivation is uncertain. Θρέομαι, to mutter forms of prayer, has been suggested, as the followers of Wycliffe were called Lollards, from the old Dutch lullen or lollen, to sing. Hence the adjective here refers to a zealous and diligent performance of religious services.

Bridleth (χαλιναγωγῶν)

Used by James only. See James 3:2. Lit., to guide with a bridle. So Plato, "Laws," 701: "I think that the argument ought to be pulled up from time to time, and not to be allowed to run away, but held with bit and bridle."

See on 1 Peter 1:4. The two adjectives, pure and undefiled, present the positive and negative sides of purity.

To visit (ἐπισκέπτεσθαι)

See on Matthew 25:36. James strikes a downright blow here at ministry by proxy, or by mere gifts of money. Pure and undefiled religion demands personal contact with the world's sorrow: to visit the afflicted, and to visit them in their affliction. "The rich man, prodigal of money, which is to him of little value, but altogether incapable of devoting any personal attention to the object of his alms, often injures society by his donations; but this is rarely the case with that far nobler charity which makes men familiar with the haunts of wretchedness, and follows the object of its care through all the phases of his life" (Lecky, "History of European Morals," ii., 98).

To keep (τηρεῖν)

See on 1 Peter 1:4.

Unspotted (ἄσπιλον)

See on 1 Peter 1:19.

Rev., hold, not in the sense of hold fast, cleave to, but of possessing, occupying, and practising, as a matter of habit. Thus we say that a man holds his property by a certain tenure. A rented estate is a holding. So of an opinion, or set of opinions, with which one is publicly identified. We say that he holds thus and so.

With respect of persons (ἐν προσωπολημψίαις)

From πρόσωπον, the countenance, and λαμβάνω, to receive. To receive the countenance is a Hebrew phrase. Thus Leviticus 19:15 (Sept.): Οὐ λήψῃ προσωπον πτωχοῦ: Thou shalt not respect the person (receive the countenance) of the poor. Compare Luke 20:21; Romans 2:11; and Jde 1:16.

The Lord of glory

Compare 1 Corinthians 2:8; Acts 7:2; Ephesians 1:17.

The word synagogue is a transcript of this. From σύν, together, and ἄγω, to bring. Hence, literally, a gathering or congregation, in which sense the word is common in the Septuagint, not only of assemblies for worship, but of gatherings for other public purposes. From the meeting itself the transition is easy to the place of meeting, the synagogue; and in this sense the term is used throughout the New Testament, with the following exceptions: In Acts 13:43, it is rendered congregation by the A. V., though Rev. gives synagogue; and in Revelation 2:9; Revelation 3:9, the unbelieving Jews, as a body, are called synagogue of Satan. As a designation of a distinctively Jewish assembly or place of worship it was more sharply emphasized by the adoption of the word ἐκκλησία, ecclesia, to denote the Christian church. In this passage alone the word is distinctly applied to a Christian assembly or place of worship. The simplest explanation appears to be that the word designates the place of meeting for the Christian body, James using the word most familiar to the Jewish Christians; an explanation which receives countenance from the fact that, as Huther observes, "the Jewish Christians regarded themselves as still an integral part of the Jewish nation, as the chosen people of God." As such a portion they had their special synagogue. From Acts 6:9, we learn that there were numerous synagogues in Jerusalem, representing different bodies, such as the descendants of Jewish freedmen at Rome, and the Alexandrian or Hellenistic Jews. Among these would be the synagogue of the Christians, and such would be the case in all large cities where the dispersed Jews congregated. Alford quotes a phrase from the "Testaments of the Twelve Patriarchs:" the synagogue of the Gentiles. Compare Hebrews 10:25, "the assembling together (ἐπισυναγωγὴν) of yourselves."

With a gold ring (χρυσοδακτύλιος)

Only here in New Testament. Not a man wearing a single gold ring (as A. V. and Rev.), which would not attract attention in an assembly where most persons wore a ring, but a gold-ringed man, having his hands conspicuously loaded with rings and jewels. The ring was regarded as an indispensable article of a Hebrew's attire, since it contained his signet; and the name of the ring, tabbath, was derived from a root signifying to impress a seal. It was a proverbial expression for a most valued object. See Isaiah 22:24; Haggai 2:23. The Greeks and Romans wore them in great profusion. Hannibal, after the battle of Cannae, sent as a trophy to Carthage, three bushels of gold rings from the fingers of the Roman knights slain in battle. To wear rings on the right hand was regarded as a mark of effeminacy; but they were worn profusely on the left. Martial says of one Charinus that he wore six on each finger, and never laid them aside, either at night or when bathing. The fops had rings of different sizes for summer and winter. Aristophanes distinguishes between the populace and those who wear rings, and in his comedy of "The Clouds" uses the formidable word σφραγιδονυχαργοκομῆται, lazy, long-haired fops, with rings and well-trimmed nails. Demosthenes was so conspicuous for this kind of ornament that, at a time of public disaster, it was stigmatized as unbecoming vanity. Frequent mention is made of their enormous cost. They were of gold and silver, sometimes of both; sometimes of iron inlaid with gold. The possible beauty of these latter will be appreciated by those who have seen the elegant gold and iron jewellery made at Toledo, in Spain. Sometimes they were of amber, ivory, or porcelain. The practice of wearing rings was adopted by the early Christians. Many of their rings were adorned with the symbols of the faith - the cross, the anchor, the monogram of Christ, etc. Among the rings found in the catacombs are some with a key, and some with both a key and a seal, for both locking and sealing a casket.

Goodly apparel (ἐσθῆτι λαμπρᾷ)

Lit., bright or shining clothes. Rev., fine clothing.

Vile (ῥυπαρᾷ)

Compare James 1:21; and see on 1 Peter 3:21.

Lit., ye look upon, with the idea of respectful consideration; ye regard. Compare Luke 1:48; Luke 9:38.

In a good place (καλῶς)

Lit., honorably; in a seat of honor.

Under

Not literally underneath, but down on the ground beside. Compare Matthew 23:6, on the fondness of the Jews for the chief places in the synagogue.

Wrong. The constant sense of the verb in the New Testament is doubt, except Acts 11:2; Jde 1:9, where it means dispute. Compare James 1:6. The meaning here is, therefore, that, in making a distinction between the rich and the poor, they expressed a doubt concerning the faith which they professed, and which abolished such distinctions. Hence, Rev., rightly, Are ye not divided in your own mind?

Judges of evil thoughts (κριταὶ διαλογισμῶν πονηρῶν)

Better, as Rev., "judges with evil thoughts." The form of expression is the same as in Luke 18:6, κριτὴς τῆς ἀδικίας, the judge of injustice, i.e., the unjust judge. So James 1:25, a hearer of forgetfulness. The word thoughts is, rather, reasonings. See on deceiving yourselves (James 1:22). Compare Luke 5:21. Their evil processes of thought lead to these unjust discriminations.

Alford cites this phrase as one of the very few links which connect this epistle with the speech of James in Acts 15:13.

The poor of this world (τοὺς πτωχοὺς τοῦ κόσμου)

But the correct reading is τῷ κόσμῳ, to the world; and the expression is to be explained in the same way as ἀστεῖος τῷ Θεῷ, fair unto God, Acts 7:20, and δυνατὰ τῷ Θεῷ, mighty through (Rev., before) God, 2 Corinthians 10:4. So Rev., poor as to the world, in the world's esteem. Poor, see on Matthew 5:3.

Rich in faith

The Rev., properly, inserts to be, since the words are not in apposition with poor, but express the object for which God has chosen them. Faith is not the quality in which they are to be rich, but the sphere or element; rich in their position as believers. "Not the measure of faith, in virtue of which one man is richer than another, is before the writer's mind, but the substance of the faith, by virtue of which every believer is rich" (Wiesinger, cited by Alford).

Not strong enough. They had manifested their contempt; had done despite to them. Rev., correctly, dishonored. From the use of the aorist tense, ye dishonored, which the A. V. and Rev. render as a perfect, ye have dishonored, the reference would appear to be to a specific act like that described in James 2:2, James 2:3.

Oppress (καταδυναστεύουσιν)

Only here and Acts 10:38. The preposition κατά, against, implies a power exercised for harm. Compare being lords over, 1 Peter 5:3, and exercise dominion, Matthew 20:25, both compounded with this preposition.

Draw (ἕλκουσιν)

Not strong enough. The word implies violence. Hence, better, as Rev., drag. Compare Livy's phrase, "a lictoribus trahi, to be dragged by the lictors to judgment;" Acts 8:3, of Saul haling or hauling men and women to prison; and Luke 12:58.

Judgment-seats (κριτήρια)

Only here and 1 Corinthians 6:2, 1 Corinthians 6:4.

Emphatic. "Is it not they who blaspheme?"

Worthy (καλὸν)

Rev., better, because stronger, honorable. By this epithet the disgracefulness of the blasphemy is emphasized.

By the which ye are called (τὸ ἐπικληθὲν ἐφ' ὑμᾶς)

Lit., which is called upon you; the name of Christ, invoked in baptism. The phrase is an Old-Testament one. See Deuteronomy 28:10, where the Septuagint reads that the name of the Lord has been called upon race. Also, 2 Chronicles 7:14; Isaiah 4:1. Compare Acts 15:17.

The phrase occurs only here and Romans 2:27. Τελεῖν, fulfil, is stronger than the more common word τηρεῖν, observe or keep, which appears in James 2:10. Compare, also, Matthew 19:17; Matthew 23:3; John 14:15, etc. James here speaks of a single commandment, the proper word for which is ἐντολή, while νόμος is the body of commandments. It is appropriate here, however, since this special commandment sums up the entire law. See Romans 13:10; Galatians 5:14. It is the royal law; the king of all laws.

The phrase royal law is of Roman origin (lex regia). In the kingly period of Roman history it did not signify a law promulgated by the absolute authority of the king, but a law passed by a popular assembly under the presidency of the king. In later times the term was applied to all laws the origin of which was attributed to the time of the kings. Gradually the term came to represent less of the popular will, and to include all the rights and powers which the Roman people had formerly possessed, so that the emperor became what formerly the people had been, sovereign. "It was not," says Gibbon, "before the ideas and even the language of the Romans had been corrupted, that a royal law (lex regia) and an irrevocable gift of the people were created....The pleasure of the emperor, according to Justinian, has the vigor and effect of law, since the Roman people, by the royal law, have transferred to their prince the full extent of their own power and sovereignty. The will of a single man, of a child, perhaps, was allowed to prevail over the wisdom of ages and the inclinations of millions; and the degenerate Greeks were proud to declare that in his hands alone the arbitrary exercise of legislation could be safely deposited" ("Decline and Fall," ch. xliv.).

Only here in New Testament. See on James 2:1.

Ye commit sin (ἁμαρτίαν ἐργάζεσθε)

Lit., "work sin." Compare Matthew 7:23; Acts 10:35; Hebrews 11:33. The phrase is rather stronger than the more common ἁμαρτίαν ποιεῖν, to do sin, John 8:34; James 5:15; 1 Peter 2:22. The position of sin is emphatic: "it is sin that ye are working."

And are convinced (ἐλεγχόμενοι)

Rather, as Rev., convinced. The word, which is variously rendered in A. V. tell a fault, reprove, rebuke, convince, while it carries the idea of rebuke, implies also a rebuke which produces a conviction of the error or sin. See on John 8:46. Compare John 3:20; John 8:9; 1 Corinthians 14:24, 1 Corinthians 14:25.

See on James 2:8.

Offend (πταίσῃ)

Lit., as Rev., stumble.

He is guilty (γέγονεν ἔνοχος)

Lit., he is become guilty. Ἔνοχος, guilty, is, strictly, holden; within the condemning power of. Compare Matthew 26:66; Mark 3:29; 1 Corinthians 11:27. Huther cites a Talmudic parallel: "But if he perform all, but omit one, he is guilty of every single one."

From παρά, beyond, and βαίνω, to go. A transgressor, therefore, is one who goes beyond the line. So, also, trespass, which is transpass, from the Latin trans, across, and passus, a step. A similar word occurs in Homer, ὑπερβασία, a transgression or trespass, from ὑπέρ, over, and βαίνω, to go.

With reference to what follows, speak and do.

Lit., as Rev., judgment is without mercy to him that hath shewed no mercy. Both A. gr. and Rev. omit the article "the judgment," that, namely, which is coming. Hath shewed, or, lit., shewed (aorist tense). The writer puts himself at the stand-point of the judgment, and looks backward.

Rejoiceth (κατακαυχᾶται)

The simple verb καυχάομαι means to speak loud, to be loud-tongued; hence, to boast. Better, therefore, as Rev., glorieth. Judgment and mercy are personified. While judgment threatens condemnation, mercy interposes and prevails over judgment. "Mercy is clothed with the divine glory, and stands by the throne of God. When we are in danger of being condemned, she rises up and pleads for us, and covers us with her defence, and enfolds us with her wings" (Chrysostom, cited by Gloag).

Lit., what is the profit? Ὄφελος, profit, only here, James 2:16, and 1 Corinthians 15:32.

The distinction between this word and the simple εἶναι, to be, is very subtle. The verb ὑπάρχω originally means to make a beginning; hence, to begin or to come into being; and, though used substantially as a synonym of εἶναι, of a thing actually existing and at hand, it has a backward look to an antecedent condition which has been protracted into the present. Thus we might paraphrase here, "If a brother or sister, having been in a destitute condition, be found by you in that condition." Εἶναι, on the other hand, would simply state the present fact of destitution. See on 2 Peter 1:8.

Destitute (λειπόμενοι)

Lit., left behind; and hence lacking, as Rev. Compare James 1:4, James 1:5. This usage of the word occurs in James only.

Daily (ἐφημέρου)

Only here in New Testament.

Compare ὕπαγε or πορεύου εἰς εἰρηνήν, go into peace, Mark 5:34; Luke 7:50.

Be filled (χορτάζεσθε)

See on Matthew 5:6.

Those things which are needful (τὰ ἐπιτήδεια)

Only here in New Testament.