Emphasizing its inner quality, pure, as distinguished from its outward expressions. The idea is not first numerically, but first essentially. The other qualities are secondary as outgrowths of this primary quality.

Gentle (ἐπιεικής)

See on 1 Peter 2:18.

Easy to be intreated (εὐπειθής)

Only here in New Testament.

Without partiality (ἀδιάκριτος)

Only here in New Testament and very rare in classical Greek. Rev., without variance or doubting. See on James 1:6.

Lit., pleasures, as Rev. Properly, sensual pleasures. The sinful pleasures are the outgrowths of the lusts, James 4:2.

That war (στρατευομένων)

The thought of wars and rightings is carried into the figurative description of the sensuality which arrays its forces and carries on its campaign in the members. The verb does not imply mere fighting, but all that is included in military service. A remarkable parallel occurs in Plato, "Phaedo," 66: "For whence come wars and rightings and factions? Whence but from the body and the lusts of the body?" Compare 1 Peter 2:11; Romans 7:23.

See on desire, 1 Peter 1:12; and Mark 4:19.

Desire to have (ζηλοῦτε)

Rev., covet, and are jealous, in margin. See on James 3:14.

See on ἠρώτων, besought, Matthew 15:23.

Amiss (κακῶς)

Lit., evilly: with evil intent, as explained by the following sentence.

Consume it upon (δαπανησήτε ἐν)

More correctly, as Rev., spend it in. The sense is not lay out expense upon your pleasures, but spend in the exercise of; under the dominion of.

All the best texts omit.

Adulteresses (μοιχαλίδες)

The feminine term is the general designation of all whom James here rebukes. The apostate members of the church are figuratively regarded as unfaithful spouses; according to the common Old-Testament figure, in which God is the bridegroom or husband to whom his people are wedded. See Jeremiah 3; Hosea 2, Hosea 3:1-5, 4; Isaiah 54:5; Isaiah 62:4, Isaiah 62:5. Also, Matthew 12:39; 2 Corinthians 11:2; Revelation 19:7; Revelation 21:9.

Will be (βουληθῇ εἶναι)

More correctly, as Rev., would be. Lit., may have been minded to be.

Is the enemy (καθίσταται)

Thereby constitutes himself. Rev., maketh himself. See on James 3:6.

See on James 1:26.

The scripture (ἡ γραφὴ)

See on Mark 12:10. Properly, a passage of scripture.

In vain (κενῶς)

Only here in New Testament.

See on 1 Peter 5:5.

Proud

See on Mark 7:22.

Humble

See on Matthew 7:29.

Rev., be subject. The verb means to place or arrange under; as resist (James 4:6) is to array against. God sets himself in array against the proud; therefore, array yourselves under God, that ye may withstand the devil.

One of the three instances in the New Testament in which the word is not used of ceremonial purification. The others are 1 Peter 1:22; 1 John 3:3.

Double-minded (δίψυχοι)

Compare James 1:8.

Only here in New Testament. The kindred noun ταλαιπωρία, misery, occurs James 5:1.

Mourn (πενθήσατε)

Used of grief that is manifested. So mostly in New Testament, and very commonly joined, as here, with weep. So Mark 16:10; Luke 6:25, etc. In the next sentence occurs the kindred noun πένθος, mourning, into which laughter, also something manifest, is to be changed.

Heaviness (κατήφειαν)

Properly, a casting down of the eyes. Compare Luke 18:13. Only here in New Testament.

The A. V. fails to note the emphatic position of one. Better, Rev., one only is the lawgiver. Νομοθέτης, lawgiver, only here in New Testament.

But who art thou? (σὺ δὲ τίς εἶ)

According to the Greek order: but thou, who art thou?

Go to is an obsolete phrase, though retained in Rev. It is a formula for calling attention: come now.

Such a city (τήνδε τὴν πόλιν)

More accurately, as Rev., this city.

Continue there a year (ποιήσομεν ἐκεῖ ἐνιαυτὸν)

Lit., we will make a year. See, for the same form of expression, Acts 15:33; Acts 18:23; 2 Corinthians 11:25. Better, as Rev., spend a year there. (Compare the A. V., Acts 18:23, rightly retained by Rev.) The word ποιήσομεν implies more than mere continuance; rather, a doing something with the year.

And

The frequent use of the copulative gives a lively tone to the passage, expressive of the lightness and thoughtlessness of a careless spirit.

Buy and sell (ἐμπορευσόμεθα)

Rev., more concisely, trade. Only here and 2 Peter 2:3.

The pronoun marking a class, as being of those who know not.

What shall be on the morrow (τὸ τῆς αὔριον)

Lit., the thing of the morrow. The texts vary. Westcott and Hort read, Ye know not what your life shall be on the morrow, for ye are a vapor: thus throwing out the question.

What is your life? (ποία)

Lit., of what kind or nature.

It is even a vapor (ἀτμὶς γάρ ἐστιν)

But all the best texts read ἐστε, ye are. So Rev., which, however, retains the question, what is your life ?

Appeareth - vanisheth

Both participles, appearing, vanishing.

And then (ἔπειτα καὶ)

The καὶ placed after the adverb then is not copulative, but expresses that the vapor vanishes even as it appeared.

James 4:14 was parenthetical, so that at this point the thought is taken up from James 4:13 : Ye who say we will go, etc. - for that ye ought to say. The rendering in margin of Rev. is simpler: instead of your saying.

Rev., glory. See on James 2:13.

Boastings (ἀλαζονείαις)

Only here and 1 John 2:16. The kindred word ἀλαζών, a boaster, is derived from ἄλη, a wandering or roaming; hence, primarily, a vagabond, a quack, a mountebank. From the empty boasts of such concerning the cures and wonders they could perform, the word passed into the sense of boaster. One may boast truthfully; but ἀλαζονεία is false and swaggering boasting. Rev. renders vauntings, and rightly, since vaunt is from the Latin vanus, empty, and therefore expresses idle or vain boasting.

See on James 4:13.

Weep and howl (κλαύσατε ὀλολύζοντες)

Lit., weep, howling. The latter is a descriptive word, ol-ol-uz-o. Only here in New Testament, and denoting a more demonstrative and passionate expression of grief than weeping.

Miseries (ταλαιπωρίαις)

Only here and Romans 3:16. See on be afflicted, James 4:9.

That shall come upon (ἐπερχομέναις)

Present participle. More correctly, as Rev., that are coming.

Only here in New Testament.

Are moth-eaten (σητόβρωτα γέγονεν)

Lit., have become moth-eaten. Only here in New Testament, but compare σκωληκόβρωτος, eaten of worms, Acts 12:23; and see Matthew 6:19, Matthew 6:20.

Only here in New Testament, from ἰός, rust, as in the following sentence. Also poison, as James 3:8. The preposition κατά indicates thoroughness, completely rusted.

Flesh (τὰς σάρκας)

The noun is plural: the fleshy parts of the body. So Sept. (2 Kings 9:36): "the flesh (τὰς σάρκας) of Jezebel." So Revelation 19:18.

Only here in New Testament. The primary meaning is to reap corn; also in classical Greek of mowing down in battle. The secondary, which some mistake for the primary sense, is to gather, as for harvest. Rev., mowed.

Fields (χώρας)

The more general word, place, for ἀγρός, the ordinary word for a field; though the usage is warranted by classical Greek, and occurs Luke 12:16; John 4:35, the only two instances besides this in the New Testament. It implies a larger tract than ἀγρός, as is evident in all the New-Testament passages cited. In two cases it refers to a rich man's estates; and in John 4:35, the Lord directs the attention of the disciples to a broad area or series of fields.

Crieth (κράζει)

An inarticulate cry. Compare Genesis 4:10.

Lord of Sabaoth

Lord of hosts. The only instance in which the phrase is used by a New-Testament writer. Romans 9:29, is quoted from Isaiah 1:9.

Only here in New Testament. See on 2 Peter 2:13, on the kindred noun τρυφή, riot or revel. Rev., ye have lived delicately.

Been wanton (ἐσπαταλήσατε)

Only here and 1 Timothy 5:6. Ἐτρυφήσατε denotes dainty living: this word, luxurious or prodigal living. Rev., taken your pleasure, is colorless, and is no improvement on the A. V.

As in a day of slaughter (ὡς ἐν ἡμέρᾳ σφαγῆς)

All the best texts reject ὡς, as. The meaning of the passage is disputed. Some find the key to it in the words last days (James 5:3). The phrase day of slaughter is used for a day of judgment, Jeremiah 12:3; Jeremiah 25:(Sept.). According to this, the meaning is, the day of judgment, at the supposed near coming of Christ. Others explain that these men are like beasts, which, on the very day of their slaughter, gorge themselves in unconscious security.