masters
teachers, knowing that we shall have the more severe judgment. Cf. Mark 12:40 .
Verse Meaning
As in the previous two chapters, James introduced a new subject with a command (cf. James 1:2; James 2:1). [source][source][source]
Every Christian is responsible to teach others what God has revealed in His Word ( Matthew 28:19; Hebrews 5:12). However, James was evidently speaking of becoming teachers as the rabbis in his day were, namely, "professional" teachers. He may have been cautioning those who were considering teaching in the church and suggesting that some who were ministering in this capacity unworthily should step down. [1][source]
"Teachers are necessary, but incompetent and unworthy ones do much harm." [2][source]
The Jews regarded teachers (rabbis) with great awe and gave them much honor in James" day (cf. Matthew 23:8). The synagogue service allowed opportunity for men in the congregation to rise and address the rest of the assembly (cf. Acts 13:15). The Christians carried this opportunity over into the meetings of the early church (cf. 1 Corinthians 14:26-33). Consequently there were many in James" audience who, though not qualified with ability, aspired to teach others publicly for the sake of prestige or some other motive. James warned that God will judge a teacher more strictly than a non-teacher because he presumably knows the truth and claims to live by it. [source][source][source]
"This is not an attack upon the office of the teacher or the teaching function, for James at once identifies himself as a teacher. Rather, he is seeking to restrain the rush to teach on the part of those not qualified." [3][source]
"Any teacher runs the risk of becoming "Sir Oracle." No profession is more liable to beget spiritual and intellectual pride." [4][source]
Context Summary
James 3:1-12 - Bridle The Tongue
It is much easier to teach people what they should be and do than to obey our own precepts. Even the best of us stumble in many respects; but our most frequent failures are in speech. If we could control our tongues, we should be masters of the whole inner economy of our natures. The refusal to express a thought will kill the thought. Let Christ bridle your mouth, and He will be able to turn about your whole body. Let Him have His hand on the tiller of your tongue, and He will guide your life as He desires.
A single spark may burn down a city. The upsetting of an oil lamp in a stable led to the burning of Chicago. Lighted at the flames of hell, the tongue can pass their, vitriol on to earth. Man cannot tame the tongue, but Christ can. He goes straight for the heart, for, as He said long ago, the seat of the mischief is there. See Mark 7:14-15; Psalms 51:10. [source]
Chapter Summary: James 3
1We are not rashly or arrogantly to reprove others; 5but rather to bridle the tongue, a little member, 9but a powerful instrument of much good, and great harm 13The truly wise are mild and peaceable, without envy and strife
Greek Commentary for James 3:1
Be not many teachers [μη πολλοι διδασκαλοι γινεστε] Prohibition with μη mē and present middle imperative of γινομαι ginomai “Stop becoming many teachers” (so many of you). There is thus a clear complaint that too many of the Jewish Christians were attempting to teach what they did not clearly comprehend. There was a call for wise teachers (James 2:13.), not for foolish ones. This soon became an acute question, as one can see in 1 Cor. 12 to chapter 14. They were not all teachers (1 Corinthians 12:28.; 1 Corinthians 14:26). The teacher is here treated as the wise man (James 3:13-18) as he ought to be. The rabbi was the teacher (Matthew 23:7.; John 1:38; John 3:10; John 20:16). Teachers occupied an honourable position among the Christians (Ephesians 4:11; Acts 13:1). James counts himself a teacher (we shall receive, James 3:1) and this discussion is linked on with James 1:19-27. Teachers are necessary, but incompetent and unworthy ones do much harm. [source]
Heavier judgment [μειζον κριμα] “Greater sentence.” See Mark 12:40; Luke 20:47 for περρισοτερον κριμα perrisoteron krima (the sentence from the judge, Romans 13:2). The reason is obvious. The pretence of knowledge adds to the teacher‘s responsibility and condemnation. [source]
Masters [διδάσκαλοι] Literally, and better, teachers, with a reference to the exhortation to be slow to speak (James 1:19). Compare 1 Corinthians 14:26-34. James is warning against the too eager and general assumption of the privilege of teaching, which was not restricted to a particular class, but was exercised by believers generally. [source]
Reverse Greek Commentary Search for James 3:1
Luke 1:17Wisdom [φρονήσει] Wyc.,prudence. This is a lower word than σοφία ,wisdom (see on James 3:13). It is an attribute or result of wisdom, and not necessarily in a good sense, though mostly so in the New Testament. Compare, however, the use of the kindred word φρόνιμος in Romans 11:25; Romans 12:16: wise in your own conceits; and the adverb φρονίμως ,wisely, of the unjust steward, Luke 16:8. It ispractical intelligence, which may or may not be applied to good ends. Appropriate here as a practical term corresponding to disobedient. [source]
Luke 9:37They were come down [κατελτοντων αυτων] Genitive absolute of second aorist active participle of κατερχομαι katerchomai a common enough verb, but in the N.T. only in Luke‘s writings save James 3:15.Met him (συνηντησεν αυτωι sunēntēsen autōi). First aorist active of συνανταω sunantaō common compound verb, to meet with, only in Luke‘s writings in the N.T. save Hebrews 7:1. With associative instrumental case αυτωι autōi f0). [source]
John 8:23Ye are from beneath [ἐκ τῶν κάτω ἐστὲ] A phrase peculiar to John and to his Gospel. Jesus states the radical antagonism between His opposers and Himself, as based upon difference of origin and nature. They spring from the lower, sensual, earthly economy; He from the heavenly. Compare James 3:15sqq. [source]
John 3:23Aenon, near to Salim [] The situation is a matter of conjecture. The word, Aenon is probably akin to the Hebrew ayin an eye, a spring. See on James 3:11. [source]
John 3:20Evil [φαῦλα] Rev., ill. A different word from that in the previous verse. Originally, light, paltry, trivial, and so worthless. Evil, therefore, considered on the side of worthlessness. See on James 3:16. [source]
John 3:3Be born again [γεννηθῇ ἄνωθεν] See on Luke 1:3. Literally, from the top (Matthew 27:51). Expositors are divided on the rendering of ἄνωθεν , some translating, from above, and others, again or anew. The word is used in the following senses in the New Testament, where it occurs thirteen times: 1. From the top: Matthew 27:51; Mark 15:38; John 19:23. -DIVIDER-
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2. From above: John 3:31; John 19:11; James 1:17; James 3:15,James 3:17. -DIVIDER-
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3. From the beginning: Luke 1:3; Acts 26:5. -DIVIDER-
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4. Again: Galatians 4:9, but accompanied by πάλιν , again. In favor of the rendering from above, it is urged that it corresponds to John's habitual method of describing the work of spiritual regeneration as a birth from God (John 1:13; 1 John 3:9; 1 John 4:7; 1 John 5:1,1 John 5:4,1 John 5:8); and further, that it is Paul, and not John, who describes it as a new birth. In favor of the other rendering, again, it may be said: 1. that from above does not describe the fact but the nature of the new birth, which in the logical order would be stated after the fact, but which is first announced if we render from above. If we translate anew or again, the logical order is preserved, the nature of the birth being described in John 3:5. 2. That Nicodemus clearly understood the word as meaning again, since, in John 3:4, he translated it into a second time. 3. That it seems strange that Nicodemus should have been startled by the idea of a birth from heaven. -DIVIDER-
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Canon Westcott calls attention to the traditional form of the saying in which the word ἀναγεννᾶσθαι , which can only mean reborn, is used as its equivalent. Again, however, does not give the exact force of the word, which is rather as Rev., anew, or afresh. Render, therefore, as Rev., except a man be born anew. The phrase occurs only in John's Gospel. [source]
John 2:17The zeal of thine house [] Jealousy for the honor of God's house. Zeal, ζῆλος , from ζέω , to boil. See on James 3:14. [source]
John 8:23Ye are from beneath [υμεις εκ των κατω] This language, peculiar to John, could take up the idea in Josephus that these rabbis came from Gehenna whence they will go as children of the devil (John 8:44), but the use of εκ του κοσμου τουτου ek tou kosmou toutou (“of this world” in origin) as parallel to what we have here seems to prove that the contrast between κατω katō and ανω anō here is between the earthly (sensual) and the heavenly as in James 3:15-17. See also Colossians 3:1. This is the only use of κατω katō in John (except John 8:6). These proud rabbis had their origin in this world of darkness (John 1:9) with all its limitations. I am from above The contrast is complete in origin and character, already stated in John 3:31, and calculated to intensify their anger. [source]
Romans 1:17For therein is the righteousness of God revealed [δικαιοσύνη γὰρ Θεοῦ ἐν ἀυτῷ ἀποκαλύπτεται] Rev., more correctly, therein is revealed a righteousness of God. The absence of the article denotes that a peculiar kind of righteousness is meant. This statement contains the subject of the epistle: Righteousness is by faith. The subject is not stated formally nor independently, but as a proof that the Gospel is a power, etc. This word δικαιοσύνη righteousnessand its kindred words δίκαιος righteousand δικαιόω tomake righteous, play so important a part in this epistle that it is desirable to fix their meaning as accurately as possible. -DIVIDER-
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Classical Usage. In the Greek classics there appears an eternal, divine, unwritten principle of right, dwelling in the human consciousness, shaping both the physical and the moral ordering of the world, and personified as Themis ( Θέμις ). This word is used as a common noun in the phrase θέμις ἐστὶ itis right (fundamentally and eternally), like the Latin fas est. Thus Homer, of Penelope mourning for Ulysses, θέμις ἐστὶ γυναικός itis the sacred obligation of the wife (founded in her natural relation to her husband, ordained of heaven) to mourn (“Odyssey,” 14,130). So Antigone appeals to the unwritten law against the barbarity of refusing burial to her brother.“Nor did I deem thy edicts strong enough,That thou, a mortal man, shouldst overpass The unwritten laws of God that know not change.”Sophocles, “Antigone,” 453-455.See, also, “Odyssey,” 14,91; Aristophanes, “Clouds,” 140; “Antigone,” 880. This divine ordering requires that men should be shown or pointed to that which is according to it - a definite circle of duties and obligations which constitute right ( δίκη ). Thus what is δίκαιος righteousis properly the expression of the eternal Themis. While δίκη and θέμις are not to be distinguished as human and divine, δίκη has a more distinctively human, personal character, and comes into sharper definition. It introduces the distinction between absolute right and power. It imposes the recognition of a moral principle over against an absolutely constraining natural force. The conception of δίκη is strongly moral. Δίκαιος is right; δικαιοσύνη is rightness as characterizing the entire being of man. -DIVIDER-
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There is a religious background to the pagan conception. In the Homeric poems morality stands in a relation, loose and undeveloped indeed, but none the less real, to religion. This appears in the use of the oath in compacts; in the fear of the wrath of heaven for omission of sacrifices; in regarding refusal of hospitality as an offense against Zeus, the patron of strangers and suppliants. Certain tribes which are fierce and uncivilized are nevertheless described as δίκαιοι righteous“The characteristic stand-point of the Homeric ethics is that the spheres of law, of morals, and of religion are by no means separate, but lie side by side in undeveloped unity.” (Nagelsbach). -DIVIDER-
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In later Greek literature this conception advances, in some instances, far toward the christian ideal; as in the fourth book of Plato's “Laws,” where he asserts that God holds in His hand the beginning, middle, and end of all things; that justice always follows Him, and punishes those who fall short of His laws. Those who would be dear to God must be like Him. Without holiness no man is accepted of God. -DIVIDER-
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Nevertheless, however clearly the religious background and sanction of morality may be recognized, it is apparent that the basis of right is found, very largely, in established social usage. The word ethics points first to what is established by custom. While with Mr. Grote we must admit the peculiar emphasis on the individual in the Homeric poems, we cannot help observing a certain influence of social sentiment on morals. While there are cases like the suitors, Paris and Helen, where public opinion imposes no moral check, there are others where the force of public opinion is clearly visible, such as Penelope and Nausicaa. The Homeric view of homicide reveals no relation between moral sentiment and divine enactment. Murder is a breach of social law, a private and civil wrong, entailing no loss of character. Its penalty is a satisfaction to the feelings of friends, or a compensation for lost services. -DIVIDER-
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Later, we find this social aspect of morality even more strongly emphasized. “The city becomes the central and paramount source of obligation. The great, impersonal authority called 'the Laws' stands out separately, both as guide and sanction, distinct from religious duty or private sympathy” (Grote). Socrates is charged with impiety because he does not believe in the gods of the state, and Socrates himself agrees that that man does right who obeys what the citizens have agreed should be done, and who refrains from what they forbid. -DIVIDER-
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The social basis of righteousness also appears in the frequent contrast between δίκη and βία , right and force. A violation of right is that which forces its way over the social sanction. The social conception of δίκαιος is not lost, even when the idea is so apprehended as to border on the christian love of one's neighbor. There is a wrong toward the gods, but every wrong is not in itself such. The inner, personal relation to deity, the absolute and constraining appeal of divine character and law to conscience, the view of duty as one's right, and of personal right as something to be surrendered to the paramount claim of love - all these elements which distinguish the christian conception of righteousness - are thus in sharp contrast with a righteousness dictated by social claims which limit the individual desire or preference, but which leave untouched the tenacity of personal right, and place obligation behind legitimacy. -DIVIDER-
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It is desirable that the classical usage of these terms should be understood, in order to throw into sharper relief the Biblical usage, according to which God is the absolute and final standard of right, and every wrong is a sin against God (Psalm 51:4). Each man stands in direct and primary relation to the holy God as He is by the law of His own nature. Righteousness is union with God in character. To the Greek mind of the legendary age such a conception is both strange and essentially impossible, since the Greek divinity is only the Greek man exaggerated in his virtues and vices alike. According to the christian ideal, righteousness is character, and the norm of character is likeness to God. This idea includes all the social aspects of right. Love and duty toward God involve love and duty to the neighbor. -DIVIDER-
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Here must be noted a peculiar usage of δίκαιος righteousand δικαιοσύνη righteousnessin the Septuagint. They are at times interchanged with ἐλεημοσύνη mercyand ἔλεος kindnessThe Hebrew chesed kindness, though usually rendered by ἔλεος , is nine times translated by δικαιοσύνη righteousnessand once by δίκαιος righteousThe Hebrew tsedakah usually rendered by δικαιοσύνη , is nine times translated by ἐλεημοσύνη mercyand three times by ἔλεος kindnessCompare the Heb. and Sept. at Deuteronomy 6:25; Deuteronomy 24:13(15); Genesis 19:19; Genesis 24:27. This usage throws light on the reading δικαιοσύνην , Rev., righteousness (kindness? ), instead of ἐλεημοσύνην mercyA.V., alms, Matthew 6:1. Mr. Hatch (“Essays in Biblical Greek”) says that the meaning kindness is so clear in this passage that scribes, who were unaware of its existence, altered the text. He also thinks that this meaning gives a better sense than any other to Matthew 1:19“Joseph, being a kindly ( δίκαιος , A.V., just ) man.”-DIVIDER-
1. In the New Testament δίκαιος is used both of God and of Christ. Of God, 1 John 1:9; John 17:25; Revelation 16:5; Romans 3:26. Of Christ, 1 John 2:1; 1 John 3:7; Acts 3:14; Acts 7:52; Acts 22:14. In these passages the word characterizes God and Christ either in their essential quality or in their action; either as righteous according to the eternal norm of divine holiness (John 17:25; 1 John 3:7; Romans 3:26), or as holiness passes into righteous dealing with men (1 John 1:9). -DIVIDER-
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2. Δίκαιος is used of men, denoting their normal relation to the will and judgment of God. Hence it means virtuous, upright, pure in life, correct in thinking and feeling. It stands opposed to ἀνομία lawlessness ἁμαρτία sin ἀκαθαρσία impuritya contrast wanting in classical usage, where the conception of sin is vague. See Romans 6:13,Romans 6:16,Romans 6:18,Romans 6:20; Romans 8:10; 2 Corinthians 6:7,2 Corinthians 6:14; Ephesians 5:9; Ephesians 6:14; Philemon 1:11; James 3:18. -DIVIDER-
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Where δικαιοσύνη righteousnessis joined with ὁσιότης holiness(Luke 1:75; Ephesians 4:24), it denotes right conduct toward men, as holiness denotes piety toward God. It appears in the wider sense of answering to the demands of God in general, Matthew 13:17; Matthew 10:41; Matthew 23:29; Acts 10:22,Acts 10:35; and in the narrower sense of perfectly answering the divine demands, guiltless. So of Christ, Acts 3:14; 1 Peter 3:18; 1 John 2:1. -DIVIDER-
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3. It is found in the classical sense of it is right, Philemon 1:7, or that which is right, Colossians 4:1. This, however, is included within the Christian conception. -DIVIDER-
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Δικαιοσύνη righteousnessis therefore that which fulfills the claims of δίκη right“It is the state commanded by God and standing the test of His judgment; the character and acts of a man approved of Him, in virtue of which the man corresponds with Him and His will as His ideal and standard” (Cremer). -DIVIDER-
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The medium of this righteousness is faith. Faith is said to be counted or reckoned for righteousness; i.e., righteousness is ascribed to it or recognized in it. Romans 4:3,Romans 4:6,Romans 4:9,Romans 4:22; Galatians 3:6; James 2:23. -DIVIDER-
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In this verse the righteousness revealed in the Gospel is described as a righteousness of God. This does not mean righteousness as an attribute of God, as in Romans 3:5; but righteousness as bestowed on man by God. The state of the justified man is due to God. The righteousness which becomes his is that which God declares to be righteousness and ascribes to him. Righteousness thus expresses the relation of being right into which God puts the man who believes. See further, on justified, Romans 2:13.Is revealed ( ἀποκαλύπτεται )Emphasizing the peculiar sense in which “righteousness” is used here. Righteousness as an attribute of God was revealed before the Gospel. Righteousness in this sense is a matter of special revelation through the Gospel. The present tense describes the Gospel in its continuous proclamation: is being revealed.From faith to faith ( ἐκ πίστεως εἰς πίστιν )Rev., by faith unto faith. According to the A.V. the idea is that of progress in faith itself; either from Old to New Testament faith, or, in the individual, from a lower to a higher degree of faith; and this idea, I think, must be held here, although it is true that it is introduced secondarily, since Paul is dealing principally with the truth that righteousness is by faith. We may rightly say that the revealed righteousness of God is unto faith, in the sense of with a view to produce faith; but we may also say that faith is a progressive principle; that the aim of God's justifying righteousness is life, and that the just lives by his faith (Galatians 2:20), and enters into “more abundant” life with the development of his faith. Compare 2 Corinthians 2:16; 2 Corinthians 3:18; 2 Corinthians 4:17; Romans 6:19; and the phrase, justification of life, Romans 5:18.sa40 [source]
Romans 1:8First [πρωτον μεν] Adverb in the accusative case, but no επειτα δε epeita de (in the next place) as in Hebrews 7:2 or επειτα epeita as in James 3:17 follows. The rush of thoughts crowds out the balanced phraseology as in Romans 3:2; 1 Corinthians 11:18. [source]
1 Corinthians 15:44A natural body [σώμα ψυχικόν] See on 1 Corinthians 2:14. The word ψυχικόν naturaloccurs only twice outside this epistle; James 3:15; Judges 1:19. The expression natural body signifies an organism animated by a ψυχή soul(see on Romans 11:4); that phase of the immaterial principle in man which is more nearly allied to the σάρξ fleshand which characterizes the man as a mortal creature; while πνεῦμα spiritis that phase which looks Godward, and characterizes him as related to God. “It is a brief designation for the whole compass of the non-corporeal side of the earthly man” (Wendt). “In the earthly body the ψυχή soul, not the πνεῦμα spiritis that which conditions its constitution and its qualities, so that it is framed as the organ of the ψυχή . In the resurrection-body the πνεῦμα spiritfor whose life-activity it is the adequate organ, conditions its nature” (Meyer). Compare Plato: “The soul has the care of inanimate being everywhere, and traverses the whole heaven in divers forms appearing; when perfect and fully winged she soars upward, and is the ruler of the universe; while the imperfect soul loses her feathers, and drooping in her flight, at last settles on the solid ground - there, finding a home, she receives an earthly frame which appears to be self-moved, but is really moved by her power; and this composition of soul and body is called a living and mortal creature. For immortal no such union can be reasonably believed to be; although fancy, not having seen nor surely known the nature of God, may imagine an immortal creature having a body, and having also a soul which are united throughout all time” (“Phaedrus,” 246). [source]
1 Corinthians 2:14Now the natural man [πσυχικος δε αντρωπος] Note absence of article here, “A natural man” (an unregenerate man). Paul does not employ modern psychological terms and he exercises variety in his use of all the terms here present as πνευμα pneuma and πνευματικοσ πσυχη pneumatikosπσυχικοσ σαρχ psuchē and σαρκινος psuchikosσαρκικος sarx and σαρχ πνευμα sarkinos and πσυχη sarkikos A helpful discussion of the various uses of these words in the New Testament is given by Burton in his New Testament Word Studies, pp. 62-68, and in his Spirit, Soul, and Flesh. The papyri furnish so many examples of Πσυχικος sarxπσυχη pneuma and ανιμα psuchē that Moulton and Milligan make no attempt at an exhaustive treatment, but give a few miscellaneous examples to illustrate the varied uses that parallel the New Testament. πσυχικος Psuchikos is a qualitative adjective from πνευματικος psuchē (breath of life like πσυχικος anima life, soul). Here the Vulgate renders it by animalis and the German by sinnlich, the original sense of animal life as in Judges 1:19; James 3:15. In 1 Corinthians 15:44,1 Corinthians 15:46 there is the same contrast between πνευματικος psuchikos and ου δεχεται pneumatikos as here. The ουδε γαρ δυναται psuchikos man is the unregenerate man while the μωρια pneumatikos man is the renewed man, born again of the Spirit of God. [source]
2 Corinthians 11:2I am jealous [ζηλῶ] The translation is correct. The word is appropriate to the image which follows, in which Paul represents himself as the marriage-friend who has betrothed the bride to the bridegroom, and consequently shares the bridegroom's jealousy of his bride (see on John 3:29). Compare the Old-Testament passages in which God is represented as the spouse of His people: Isaiah 54:5; Isaiah 62:5; Jeremiah 3:1; Ezekiel 16:8; Hosea 2:18,Hosea 2:19. For the different senses of the word, see on envying, James 3:14. Theodoret's comment on the passage is: “I was your wooer for your husband, and the mediator of your marriage; through me you received the bridegroom's gifts; wherefore I am now affected with jealousy.” [source]
Philippians 2:3Through strife [κατὰ ἐριθείαν] Rev., correctly, faction. Lit., according to faction. See on James 3:14; and Phlippians 1:16. According to indicates faction as the regulative state of mind. [source]
Philippians 1:16The one preach Christ of contention [] The order of Phlippians 1:16,Phlippians 1:17, is reversed in the best texts. Of contentions ( ἐξ ἐριθείας ). See on strife, James 3:14. Rev., better, faction. Compare Chaucer:“For mine entente is not but for to winneAnd nothing for correction of sinne”“Pardonere's Tale,” 12337-8. [source]
Philippians 4:5Your forbearance [το επιεικες υμων] “Your gentleness,” “your sweet reasonableness” (Matthew Arnold), “your moderation.” Old adjective (επι εικος epiη επιεικεια eikos) as in James 3:17; 1 Timothy 3:3. Article and neuter singular here= χρηστον hē epieikeia (Acts 24:4; 2 Corinthians 10:1) like to ο κυριος εγγυς chrēston in Romans 2:4. [source]
Colossians 1:9Wisdom and spiritual understanding [σοφίᾳ καὶ συνέσει πνευματικῇ] Rev., better, applies spiritual to both - spiritual wisdom and understanding. The kindred adjectives σοφός wiseand συνετός prudentoccur together, Matthew 11:25; Luke 10:21. For σοφία wisdomsee on Romans 11:33, and on wise, James 3:13. For σύνεσις understandingsee on Mark 12:33, and see on prudent, Matthew 11:25. The distinction is between general and special. Understanding is the critical apprehension of particulars growing out of wisdom, which apprehension is practically applied by φρόνησις prudencesee on Luke 1:17; see on Ephesians 1:8. Spiritual is emphatic, as contrasted with the vain philosophy of false teachers. [source]
1 Timothy 4:1Doctrines of devils [διδασκαλίαις δαιμονίων] Better, teachings of demons. Comp. James 3:15. Διδασκαλία teachingoften in Pastorals. A few times in Paul. See on 1 Timothy 1:10. Δαιμόνιον demononly here in Pastorals. Very frequent in Luke: in Paul only 1 Corinthians 10:20,1 Corinthians 10:21. Teachings proceeding from or inspired by demons. The working of these evil spirits is here specially concerned with striking at the true teaching which underlies godliness. It is impossible to say what particular form of false teaching is alluded to. [source]
1 Timothy 3:3Patient [ἐπιεικῆ] Better, forbearing. The word occurs Philemon 4:5, and ἐπιεικία forbearancein 2 Corinthians 10:1, where it is associated with πραΰ̀της meeknessFrom εἰκός reasonableHence, not unduly rigorous; not making a determined stand for one's just due. In 1 Peter 2:18; James 3:17, it is associated with ἀγαθὸς kindlyand εὐπειθής easyto be entreated. It occurs in lxx. [source]
1 Timothy 1:5Faith unfeigned [πίστεως ἀνυποκρίτου] Ἁνυπόκριτος unfeignedtwice in Paul, Romans 12:9; 2 Corinthians 6:6, both times as an attribute of love. In James 3:17, it is an attribute of wisdom, and in 1 Peter 1:22, of brotherly love. Notice the triad, love, conscience, faith. There is nothing un-Pauline in the association of conscience and faith, although, as a fact, Paul does not formally associate them. In 1 Corinthians 8:7,1 Corinthians 8:10,1 Corinthians 8:12, conscience is associated with knowledge. [source]
Hebrews 12:11It yieldeth the peaceable fruit of righteousness [καρπὸν εἰρηνικὸν ἀποδίδωσιν δικαιοσύνης] Perhaps with a suggestion of recompense for the long-suffering and waiting, since ἀποδιδόναι often signifies “to give back.” The phrase ἀποδιδόναι καρπὸν only here and Revelation 22:2. Καρπὸν fruitwith διδόναι togive, Matthew 13:8; Mark 4:8: with ποιεῖν tomake or produce, often in Synoptic Gospels, as Matthew 3:8,Matthew 3:10; Matthew 7:17; Luke 3:8; Luke 6:43, etc.: with φέρειν tobear, always and only in John, John 12:24; John 15:2,John 15:4,John 15:5,John 15:8,John 15:16: with βλαστάνειν tobring forth, James 5:18. Ἑιρηνικός peaceablein N.T. Only here and James 3:17, as an epithet of wisdom. Quite often in lxx of men, the heart, especially of words and sacrifices. The phrase καρπός εἰρηνικός peaceablefruit (omit the ), N.T.oolxx. The phrase fruit of righteousness, Philemon 1:11; James 3:18, and lxx, Proverbs 3:9; Proverbs 11:30; Proverbs 13:2; Amos 6:13: comp. Psalm 1:3; Psalm 57:11. The genitive of righteousness is explicative or appositional; fruit which consists in righteousness or is righteousness. [source]
Hebrews 11:38Of whom the world was not worthy [ων ουκ ην αχιος ο κοσμος] Graphic picture in a short parenthetical relative clause Present middle participle of πλαναω planaō like lost sheep, hunted by wolves. Caves Old word from σπεος speos (cavern) as in Matthew 21:13. Holes Old word, perhaps from οπς ops (root of οραω horaō to see), opening, in N.T. only here and James 3:11. Cf. 1 Kings 18:4; 2Macc 5:27; 10:6 (about Judas Maccabeus and others). [source]
Hebrews 12:11Not joyous, but grievous [ου χαρασ αλλα λυπης] Predicate ablative (springing from) or predicate genitive (marked by). Either makes sense, but note predicate ablative in 2 Corinthians 4:7 (καρπον ειρηνικον kai tou theou kai mē ex hēmōn). Peaceable fruit (ειρηνη karpon eirēnikon). Old adjective from δι αυτης γεγυμνασμενοις eirēnē (peace), in N.T. only here and James 3:17. Peaceable after the chastening is over. Exercised thereby (γυμναζω di' autēs gegumnasmenois). Perfect passive participle (dative case) of gumnazō state of completion, picturing the discipline as a gymnasium like Hebrews 5:14; 1 Timothy 4:7. [source]
Hebrews 12:11For the present [προς το παρον] A classical phrase (Thucydides), προς pros with the accusative neuter singular articular participle of παρειμι pareimi to be beside. Not joyous, but grievous Predicate ablative (springing from) or predicate genitive (marked by). Either makes sense, but note predicate ablative in 2 Corinthians 4:7 (καρπον ειρηνικον kai tou theou kai mē ex hēmōn). Peaceable fruit (ειρηνη karpon eirēnikon). Old adjective from δι αυτης γεγυμνασμενοις eirēnē (peace), in N.T. only here and James 3:17. Peaceable after the chastening is over. Exercised thereby (γυμναζω di' autēs gegumnasmenois). Perfect passive participle (dative case) of gumnazō state of completion, picturing the discipline as a gymnasium like Hebrews 5:14; 1 Timothy 4:7. [source]
James 1:8Unstable [ἀκατάστατος] Only here in New Testament. The kindred ἀκαταστασία , confusion, is found James 3:16, and elsewhere. [source]
James 1:17And cometh down [καταβαῖνον] A present participle, to be construed with ἄνωθεν ἐστιν , is from above. Lit.,is coming down, from above. As usual, this union of the participle with the finite verb denotes something habitual. Render, descendeth from above. Compare James 3:15. [source]
James 1:19Swift to hear [ταχυς εις το ακουσαι] For this use of εις το eis to with the infinitive after an adjective see 1 Thessalonians 4:9. For εις το eis to after adjectives see Romans 16:19. The picture points to listening to the word of truth (James 1:18) and is aimed against violent and disputatious speech (James 3:1-12). The Greek moralists often urge a quick and attentive ear.Slow to speak (βραδυς εις το λαλησαι bradus eis to lalēsai). Same construction and same ingressive aorist active infinitive, slow to begin speaking, not slow while speaking.Slow to anger He drops the infinitive here, but he probably means that slowness to speak up when angry will tend to curb the anger. [source]
James 2:13Glorieth against [κατακαυχαται] Present middle indicative of the old compound verb κατακαυχαομαι katakauchaomai 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. [source]
James 1:26While he bridleth not his tongue [μη χαλιναγωγων γλωσσαν εαυτου] “Not bridling his own tongue.” A reference to James 1:19 and the metaphor is repeated in James 3:12. This is the earliest known example of the compound χαλιναγωγεω chalinagōgeō 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 Present active participle from απατη apatē (deceit). He plays a trick on himself.Religion Later form of τρησκιη thrēskiē (Herodotus) from τρησκος thrēskos 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 Acts 26:5 of Judaism and in Colossians 2:18 of worshipping angels. It is vain (ματαιος mataios feminine form same as masculine) or empty. Comes to nothing. [source]
James 3:1Be not many teachers [μη πολλοι διδασκαλοι γινεστε] Prohibition with μη mē and present middle imperative of γινομαι ginomai “Stop becoming many teachers” (so many of you). There is thus a clear complaint that too many of the Jewish Christians were attempting to teach what they did not clearly comprehend. There was a call for wise teachers (James 2:13.), not for foolish ones. This soon became an acute question, as one can see in 1 Cor. 12 to chapter 14. They were not all teachers (1 Corinthians 12:28.; 1 Corinthians 14:26). The teacher is here treated as the wise man (James 3:13-18) as he ought to be. The rabbi was the teacher (Matthew 23:7.; John 1:38; John 3:10; John 20:16). Teachers occupied an honourable position among the Christians (Ephesians 4:11; Acts 13:1). James counts himself a teacher (we shall receive, James 3:1) and this discussion is linked on with James 1:19-27. Teachers are necessary, but incompetent and unworthy ones do much harm. [source]
James 3:11Opening [οπης] Old word for fissure in the earth, in N.T. only here and Hebrews 11:38 (caves).Send forth (βρυει bruei). Present active indicative of βρυω bruō old verb, to bubble up, to gush forth, here only in N.T. The use of μητι mēti shows that a negative answer is expected in this rhetorical question.The sweet and the bitter Cognate accusatives with βρυει bruei Separate articles to distinguish sharply the two things. The neuter singular articular adjective is a common way of presenting a quality. Γλυκυς Glukus is an old adjective (in N.T. only here and Revelation 10:9.), the opposite of πικρον pikron (from old root, to cut, to prick), in N.T. only here and James 3:14 (sharp, harsh). [source]
James 3:11The sweet and the bitter [το γλυκυ και το πικρον] Cognate accusatives with βρυει bruei Separate articles to distinguish sharply the two things. The neuter singular articular adjective is a common way of presenting a quality. Γλυκυς Glukus is an old adjective (in N.T. only here and Revelation 10:9.), the opposite of πικρον pikron (from old root, to cut, to prick), in N.T. only here and James 3:14 (sharp, harsh). [source]
James 3:13Wise and understanding [σοπος και επιστημων] Σοπος Sophos is used for the practical teacher (James 3:1), επιστημων epistēmōn (old word from επισταμαι epistamai here only in N.T.) for an expert, a skilled and scientific person with a tone of superiority. In Deuteronomy 1:13,Deuteronomy 1:15; Deuteronomy 4:6, the two terms are practically synonyms.Let him shew (δειχατω deixatō). First aorist active imperative of δεικνυμι deiknumi old verb to show. As about faith in James 2:18. Emphatic position of this verb.By his good life For this literary Koiné word from αναστρεπομαι anastrephomai (walk, conduct) see Galatians 1:13. Actions speak louder than words even in the case of the professional wise man. Cf. 1 Peter 1:15.In meekness of wisdom (εν πραυτητι σοπιας en prautēti sophias). As in James 1:21 of the listener, so here of the teacher. Cf. Matthew 5:5; Matthew 11:29 and Zechariah 9:9 of King Messiah quoted in Matthew 21:5. Startling combination. [source]
James 3:18Is sown in peace [εν ειρηνηι σπειρεται] Present passive indicative of σπειρω speirō to sow. The seed which bears the fruit is sown, but James catches up the metaphor of καρπος karpos (fruit) from James 3:17. Only in peace is the fruit of righteousness found. [source]
James 4:8Purify your hearts [αγνισατε καρδιας] First aorist active imperative of αγνιζω hagnizō old verb from αγνος hagnos (James 3:17), ceremonially (Acts 21:24,Acts 21:26), but here morally as in 1 Peter 1:22; 1 John 3:3. Anarthrous use of καρδιας kardias as of χειρας cheiras (wash hands, purify hearts).Ye double-minded (διπσυχοι dipsuchoi). As in James 1:8. [source]
James 4:11Speak not one against another [μη καταλαλειτε αλληλων] Prohibition against such a habit or a command to quit doing it, with μη mē and the present imperative of καταλαλεω katalaleō old compound usually with the accusative in ancient Greek, in N.T. only with the genitive (here, 1 Peter 2:12; 1 Peter 3:16). Often harsh words about the absent. James returns to the subject of the tongue as he does again in James 5:12 (twice before, James 1:26; James 3:1-12). [source]
James 3:14Faction [εριτιαν] Late word, from εριτος erithos (hireling, from εριτευω eritheuō to spin wool), a pushing forward for personal ends, partisanship, as in Philemon 1:16.In your heart (εν τηι καρδιαι υμων en tēi kardiāi humōn). The real fountain (πηγη pēgē James 3:11).Glory not Present middle imperative of κατακαυχαομαι katakauchaomai for which see note on James 2:13. Wisdom is essential for the teacher. Boasting arrogance disproves the possession of wisdom.Lie not against the truth (πσευδεστε κατα της αλητειας pseudesthe kata tēs alētheias). Present middle imperative of πσευδομαι pseudomai old verb, to play false, with μη mē carried over. Lying against the truth is futile. By your conduct do not belie the truth which you teach; a solemn and needed lesson. Cf. Romans 1:18., Romans 2:18,Romans 2:20. [source]
James 4:8Cleanse your hands [καταρισατε χειρας] First aorist active imperative of καταριζω katharizō to cleanse, from dirt in a ritual sense (Exodus 30:19-21; Mark 7:3,Mark 7:19). Here it is figurative, as in Isaiah 1:16; Psalm 24:4. If we always had clean (from sin) hands and hearts?Ye sinners (αμαρτωλοι hamartōloi). A sharp term to strike the conscience, “a reproach meant to startle and sting” (Ropes).Purify your hearts First aorist active imperative of αγνιζω hagnizō old verb from αγνος hagnos (James 3:17), ceremonially (Acts 21:24,Acts 21:26), but here morally as in 1 Peter 1:22; 1 John 3:3. Anarthrous use of καρδιας kardias as of χειρας cheiras (wash hands, purify hearts).Ye double-minded (διπσυχοι dipsuchoi). As in James 1:8. [source]
James 5:12Swear not [μη ομνυετε] Prohibition of the habit (or to quit doing it if guilty) with μη mē and the present active imperative of ομνυω omnuō The various oaths (profanity) forbidden The Jews were wont to split hairs in their use of profanity, and by avoiding God‘s name imagine that they were not really guilty of this sin, just as professing Christians today use “pious oaths” which violate the prohibition of Jesus.Let be (εστω ētō). Imperative active third singular of ινα μη υπο κρισιν πεσητε eimi late form (1 Corinthians 16:22) for ινα μη estō “Your yea be yea” (and no more). A different form from that in Matthew 5:37.That ye fall not under judgment Negative purpose with ινα μη κριτητε hina mē and the second aorist active subjunctive of Κρισις piptō to fall. See κρινω hina mē krithēte in James 5:9. κριμα Krisis (from krinō) is the act of judging rather than the judgment rendered (krima James 3:1). [source]
James 5:12That ye fall not under judgment [πιπτω] Negative purpose with ινα μη κριτητε hina mē and the second aorist active subjunctive of Κρισις piptō to fall. See κρινω hina mē krithēte in James 5:9. κριμα Krisis (from krinō) is the act of judging rather than the judgment rendered (krima James 3:1). [source]
James 5:13Among you [εν υμιν] As in James 3:13.Let him pray (προσευχεστω proseuchesthō). Present middle imperative, “let him keep on praying” (instead of cursing as in James 5:12).Is any cheerful Present active indicative of ευτυμεω euthumeō old verb from ευτυμος euthumos (Acts 27:36), in N.T. only here and Acts 27:22,Acts 27:25.Let him sing praise (πσαλλετω psalletō). Present active imperative of πσαλλω psallō originally to twang a chord as on a harp, to sing praise to God whether with instrument or without, in N.T. only here, 1 Corinthians 14:15; Romans 15:9; Ephesians 5:19. “Let him keep on making melody.” [source]
James 5:19From the truth [απο της αλητειας] For truth see James 1:18; James 3:14; John 8:32; 1 John 1:6; 1 John 3:18. It was easy then, and is now, to be led astray from Christ, who is the Truth.And one convert him (και επιστρεπσηι τις αυτον kai epistrepsēi tis auton). Continuation of the third-class condition with the first aorist active subjunctive of επιστρεπω epistrephō old verb, to turn (transitive here as in Luke 1:16., but intransitive often as Acts 9:35). [source]
1 Peter 1:15Be ye yourselves also holy [και αυτοι αγιοι γενητητε] First aorist (ingressive) passive imperative of γινομαι ginomai to become with allusion (και kai also) to κατα kata (God as our example), “Do ye also become holy.” For αναστροπη anastrophē (manner of life) see 1 Peter 1:18; 1 Peter 2:12; 3:1-16; James 3:13; 2 Peter 2:7. Peter uses αναστροπη anastrophē eight times. The original meaning (turning up and down, back and forth) suited the Latin word conversatio (converto), but not our modern “conversation” (talk, not walk). [source]
1 Peter 1:22Unfeigned [ανυποκριτον] Late and rare double compound, here alone in Peter, but see James 3:17; 2 Corinthians 6:6, etc. No other kind of πιλαδελπια philadelphia (brotherly love) is worth having (1 Thessalonians 4:9; Hebrews 13:1; 2 Peter 1:7).From the heart fervently (εκ καρδιας εκτενως ek kardias ektenōs). Late adverb (in inscriptions, Polybius, lxx). The adjective εκτενης ektenēs is more common (1 Peter 4:8). [source]
1 Peter 2:18To the good and gentle [τοις αγατοις και επιεικεσιν] Dative case also with the article with class. For επιεικης epieikēs see note on James 3:17. There were slave-owners (masters) like this as there are housekeepers and employers of workmen today. This is no argument for slavery, but only a sidelight on a condition bad enough at its best.To the froward (τοις σκολιοις tois skoliois). “To the crooked.” Old word, also in Luke 3:5; Acts 2:40; Philemon 2:15. Unfortunately there were slave-holders as there are employers today, like this group. The test of obedience comes precisely toward this group. [source]
1 Peter 1:22In your obedience [εν τηι υπακοηι] With repetition of the idea in 1 Peter 1:2,1 Peter 1:14 (children of obedience).To the truth (της αλετειας tēs aletheias). Objective genitive with which compare John 17:17,John 17:19 about sanctification in the truth and 2 Thessalonians 2:12 about believing the truth. There is cleansing power in the truth of God in Christ.Unfeigned Late and rare double compound, here alone in Peter, but see James 3:17; 2 Corinthians 6:6, etc. No other kind of πιλαδελπια philadelphia (brotherly love) is worth having (1 Thessalonians 4:9; Hebrews 13:1; 2 Peter 1:7).From the heart fervently (εκ καρδιας εκτενως ek kardias ektenōs). Late adverb (in inscriptions, Polybius, lxx). The adjective εκτενης ektenēs is more common (1 Peter 4:8). [source]
1 Peter 2:18Be in subjection [υποτασσομενοι] Present middle participle of υποτασσω hupotassō common late compound to subject oneself to one (Luke 2:51). Either the participle is here used as an imperative (so in 1 Peter 3:1,1 Peter 3:7) as in Romans 12:16., or the imperative εστε este has to be supplied (Robertson, Grammar, p. 945).To your masters (τοις δεσποταις tois despotais). Dative case of δεσποτης despotēs old word for absolute owner in contrast with δουλος doulos It is used also of God (Luke 2:29; Acts 4:24,Acts 4:29) and of Christ (2 Peter 2:1; Judges 1:4). Κυριος Kurios has a wider meaning and not necessarily suggesting absolute power.To the good and gentle Dative case also with the article with class. For επιεικης epieikēs see note on James 3:17. There were slave-owners (masters) like this as there are housekeepers and employers of workmen today. This is no argument for slavery, but only a sidelight on a condition bad enough at its best.To the froward (τοις σκολιοις tois skoliois). “To the crooked.” Old word, also in Luke 3:5; Acts 2:40; Philemon 2:15. Unfortunately there were slave-holders as there are employers today, like this group. The test of obedience comes precisely toward this group. [source]
1 Peter 3:10Would love life [τελων ζωην αγαπαιν] “Wishing to love life.” This present life. The lxx expressions are obscure Hebraisms. The lxx has αγαπων agapōn (participle present active of αγαπαω agapaō not the infinitive αγαπαιν agapāin him refrain Third person singular first aorist active imperative of παυω pauō to make stop, whereas the lxx has παυσον pauson (second person singular).His tongue (την γλωσσαν tēn glōssan). See James 3:1-12.That they speak no guile Purpose clause with genitive article του tou (negative μη mē) and the first aorist active infinitive of λαλεω laleō But it can also be explained as the ablative case with the redundant negative μη mē after a verb of hindering (παυσατω pausatō) like Luke 4:42. See Robertson, Grammar, p. 1061. “Let him refrain his lips from speaking guile.” [source]
Jude 1:19Sensual [ψυχικοί] See on Mark 12:30. As ψυχή denotes life in the distinctness of individual existence, “the centre of the personal being, the I of each individual,” so this adjective derived from it denotes what pertains to man as man, the natural personality as distinguished from the renewed man. So 1 Corinthians 2:14; 1 Corinthians 15:44:. The rendering sensual, here and James 3:15, is inferential: sensual because natural and unrenewed In contrast with this is [source]
Jude 1:19Sensual [πνευμα μη εχοντες] Old adjective from μη psuchē as in 1 Corinthians 2:14; 1 Corinthians 15:44; James 3:15. Opposed to εχω pneumatikos Not used by Peter.Having not the Spirit (πνευμα pneuma mē echontes). Usual negative mē with the participle (present active of echō). Probably pneuma here means the Holy Spirit, as is plain in Judges 1:20. Cf. Romans 8:9. [source]
Revelation 1:4Seven [] Among every ancient people, especially in the East, a religious significance attaches to numbers. This grows out of the instinctive appreciation that number and proportion are necessary attributes of the created universe. This sentiment passes over from heathenism into the Old Testament. The number seven was regarded by the Hebrews as a sacred number, and it is throughout Scripture the covenant number, the sign of God's covenant relation to mankind, and especially to the Church. The evidences of this are met in the hallowing of the seventh day; in the accomplishment of circumcision, which is the sign of a covenant, after seven days; in the part played by the number in marriage covenants and treaties of peace. It is the number of purification and consecration (Leviticus 4:6,Leviticus 4:17; Leviticus 8:11,Leviticus 8:33; Numbers 19:12). “Seven is the number of every grace and benefit bestowed upon Israel; which is thus marked as flowing out of the covenant, and a consequence of it. The priests compass Jericho seven days, and on the seventh day seven times, that all Israel may know that the city is given into their hands by God, and that its conquest is a direct and immediate result of their covenant relation to Him. Naaman is to dip in Jordan seven times, that he may acknowledge the God of Israel as the author of his cure. It is the number of reward to those who are faithful in the covenant (Deuteronomy 28:7; 1 Samuel 2:5); of punishment to those who are froward in the covenant (Leviticus 26:21,Leviticus 26:24,Leviticus 26:28; Deuteronomy 28:25), or to those who injure the people in it (Genesis 4:15,Genesis 4:24; Exodus 7:25; Psalm 79:12). All the feasts are ordered by seven, or else by seven multiplied into seven, and thus made intenser still. Thus it is with the Sabbath, the Passover, the Feast of Weeks, of Tabernacles, the Sabbath-year, and the Jubilee.” Similarly the number appears in God's dealing with nations outside the covenant, showing that He is working for Israel's sake and with respect to His covenant. It is the number of the years of plenty and of famine, in sign that these are for Israel's sake rather than for Egypt's. Seven times pass over Nebuchadnezzar, that he may learn that the God of his Jewish captives is king over all the earth (partly quoted and partly condensed from Trench's “Epistles to the Seven Churches”). -DIVIDER-
-DIVIDER-
Seven also occurs as a sacred number in the New Testament. There are seven beatitudes, seven petitions in the Lord's Prayer; seven parables in Romans href="/desk/?q=ro+12:6-8&sr=1">Romans 12:6-8), seven characteristics of wisdom (James 3:17). In Revelation the prominence of the number is marked. To a remarkable extent the structure of that book is molded by the use of numbers, especially of the numbers seven, four, and three. There are seven spirits before the throne; seven churches; seven golden candlesticks; seven stars in the right hand of Him who is like unto a son of man; seven lamps of fire burning before the throne; seven horns and seven eyes of the Lamb; seven seals of the book; and the thunders, the heads of the great dragon and of the beast from the sea, the angels with the trumpets, the plagues, and the mountains which are the seat of the mystic Babylon, - are all seven in number. -DIVIDER-
-DIVIDER-
So there are four living creatures round about the throne, four angels at the four corners of the earth, holding the four winds; the New Jerusalem is foursquare. Authority is given to Death to kill over the fourth part of the earth, and he employs four agents. -DIVIDER-
-DIVIDER-
Again the use of the number three is, as Professor Milligan remarks, “so remarkable and continuous that it would require an analysis of the whole book for its perfect illustration.” There are three woes, three unclean spirits like frogs, three divisions of Babylon, and three gates on each side of the heavenly city. The Trisagion, or “thrice holy,” is sung to God the Almighty, to whom are ascribed three attributes of glory. [source]
What do the individual words in James 3:1 mean?
Notmany [of you]teacherslet bebrothersof mineknowingthatgreaterjudgmentwe will receive
Parse: Noun, Nominative Masculine Plural
Root: διδάσκαλος
Sense: a teacher. 2 in the NT one who teaches concerning the things of God, and the duties of man.
Greek Commentary for James 3:1
Prohibition with μη mē and present middle imperative of γινομαι ginomai “Stop becoming many teachers” (so many of you). There is thus a clear complaint that too many of the Jewish Christians were attempting to teach what they did not clearly comprehend. There was a call for wise teachers (James 2:13.), not for foolish ones. This soon became an acute question, as one can see in 1 Cor. 12 to chapter 14. They were not all teachers (1 Corinthians 12:28.; 1 Corinthians 14:26). The teacher is here treated as the wise man (James 3:13-18) as he ought to be. The rabbi was the teacher (Matthew 23:7.; John 1:38; John 3:10; John 20:16). Teachers occupied an honourable position among the Christians (Ephesians 4:11; Acts 13:1). James counts himself a teacher (we shall receive, James 3:1) and this discussion is linked on with James 1:19-27. Teachers are necessary, but incompetent and unworthy ones do much harm. [source]
“Greater sentence.” See Mark 12:40; Luke 20:47 for περρισοτερον κριμα perrisoteron krima (the sentence from the judge, Romans 13:2). The reason is obvious. The pretence of knowledge adds to the teacher‘s responsibility and condemnation. [source]
Literally, and better, teachers, with a reference to the exhortation to be slow to speak (James 1:19). Compare 1 Corinthians 14:26-34. James is warning against the too eager and general assumption of the privilege of teaching, which was not restricted to a particular class, but was exercised by believers generally. [source]
Reverse Greek Commentary Search for James 3:1
Wyc.,prudence. This is a lower word than σοφία ,wisdom (see on James 3:13). It is an attribute or result of wisdom, and not necessarily in a good sense, though mostly so in the New Testament. Compare, however, the use of the kindred word φρόνιμος in Romans 11:25; Romans 12:16: wise in your own conceits; and the adverb φρονίμως ,wisely, of the unjust steward, Luke 16:8. It ispractical intelligence, which may or may not be applied to good ends. Appropriate here as a practical term corresponding to disobedient. [source]
Bowels of mercy literally (1 Peter 3:8; James 3:11). Revised margin has it, hearts of mercy. [source]
Genitive absolute of second aorist active participle of κατερχομαι katerchomai a common enough verb, but in the N.T. only in Luke‘s writings save James 3:15.Met him (συνηντησεν αυτωι sunēntēsen autōi). First aorist active of συνανταω sunantaō common compound verb, to meet with, only in Luke‘s writings in the N.T. save Hebrews 7:1. With associative instrumental case αυτωι autōi f0). [source]
A phrase peculiar to John and to his Gospel. Jesus states the radical antagonism between His opposers and Himself, as based upon difference of origin and nature. They spring from the lower, sensual, earthly economy; He from the heavenly. Compare James 3:15sqq. [source]
The situation is a matter of conjecture. The word, Aenon is probably akin to the Hebrew ayin an eye, a spring. See on James 3:11. [source]
Rev., ill. A different word from that in the previous verse. Originally, light, paltry, trivial, and so worthless. Evil, therefore, considered on the side of worthlessness. See on James 3:16. [source]
See on Luke 1:3. Literally, from the top (Matthew 27:51). Expositors are divided on the rendering of ἄνωθεν , some translating, from above, and others, again or anew. The word is used in the following senses in the New Testament, where it occurs thirteen times: 1. From the top: Matthew 27:51; Mark 15:38; John 19:23. -DIVIDER- -DIVIDER- 2. From above: John 3:31; John 19:11; James 1:17; James 3:15, James 3:17. -DIVIDER- -DIVIDER- 3. From the beginning: Luke 1:3; Acts 26:5. -DIVIDER- -DIVIDER- 4. Again: Galatians 4:9, but accompanied by πάλιν , again. In favor of the rendering from above, it is urged that it corresponds to John's habitual method of describing the work of spiritual regeneration as a birth from God (John 1:13; 1 John 3:9; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:8); and further, that it is Paul, and not John, who describes it as a new birth. In favor of the other rendering, again, it may be said: 1. that from above does not describe the fact but the nature of the new birth, which in the logical order would be stated after the fact, but which is first announced if we render from above. If we translate anew or again, the logical order is preserved, the nature of the birth being described in John 3:5. 2. That Nicodemus clearly understood the word as meaning again, since, in John 3:4, he translated it into a second time. 3. That it seems strange that Nicodemus should have been startled by the idea of a birth from heaven. -DIVIDER- -DIVIDER- Canon Westcott calls attention to the traditional form of the saying in which the word ἀναγεννᾶσθαι , which can only mean reborn, is used as its equivalent. Again, however, does not give the exact force of the word, which is rather as Rev., anew, or afresh. Render, therefore, as Rev., except a man be born anew. The phrase occurs only in John's Gospel. [source]
Jealousy for the honor of God's house. Zeal, ζῆλος , from ζέω , to boil. See on James 3:14. [source]
This language, peculiar to John, could take up the idea in Josephus that these rabbis came from Gehenna whence they will go as children of the devil (John 8:44), but the use of εκ του κοσμου τουτου ek tou kosmou toutou (“of this world” in origin) as parallel to what we have here seems to prove that the contrast between κατω katō and ανω anō here is between the earthly (sensual) and the heavenly as in James 3:15-17. See also Colossians 3:1. This is the only use of κατω katō in John (except John 8:6). These proud rabbis had their origin in this world of darkness (John 1:9) with all its limitations. I am from above The contrast is complete in origin and character, already stated in John 3:31, and calculated to intensify their anger. [source]
Compare James 4:1; and see on envying, James 3:14. [source]
Only here in New Testament. Lit., to employ cunning against. See on σοφὸς , wise, James 3:13. [source]
Rev., jealousy. See on James 3:14. [source]
See on John 3:20; see on James 3:16. [source]
Rev., better, factious. Lit., of faction. See on James 3:14. Intriguers; partisan agitators. [source]
Rev., jealousy. See on James 3:14. [source]
Rev., more correctly, therein is revealed a righteousness of God. The absence of the article denotes that a peculiar kind of righteousness is meant. This statement contains the subject of the epistle: Righteousness is by faith. The subject is not stated formally nor independently, but as a proof that the Gospel is a power, etc. This word δικαιοσύνη righteousnessand its kindred words δίκαιος righteousand δικαιόω tomake righteous, play so important a part in this epistle that it is desirable to fix their meaning as accurately as possible. -DIVIDER- -DIVIDER- Classical Usage. In the Greek classics there appears an eternal, divine, unwritten principle of right, dwelling in the human consciousness, shaping both the physical and the moral ordering of the world, and personified as Themis ( Θέμις ). This word is used as a common noun in the phrase θέμις ἐστὶ itis right (fundamentally and eternally), like the Latin fas est. Thus Homer, of Penelope mourning for Ulysses, θέμις ἐστὶ γυναικός itis the sacred obligation of the wife (founded in her natural relation to her husband, ordained of heaven) to mourn (“Odyssey,” 14,130). So Antigone appeals to the unwritten law against the barbarity of refusing burial to her brother.“Nor did I deem thy edicts strong enough,That thou, a mortal man, shouldst overpass The unwritten laws of God that know not change.”Sophocles, “Antigone,” 453-455.See, also, “Odyssey,” 14,91; Aristophanes, “Clouds,” 140; “Antigone,” 880. This divine ordering requires that men should be shown or pointed to that which is according to it - a definite circle of duties and obligations which constitute right ( δίκη ). Thus what is δίκαιος righteousis properly the expression of the eternal Themis. While δίκη and θέμις are not to be distinguished as human and divine, δίκη has a more distinctively human, personal character, and comes into sharper definition. It introduces the distinction between absolute right and power. It imposes the recognition of a moral principle over against an absolutely constraining natural force. The conception of δίκη is strongly moral. Δίκαιος is right; δικαιοσύνη is rightness as characterizing the entire being of man. -DIVIDER- -DIVIDER- There is a religious background to the pagan conception. In the Homeric poems morality stands in a relation, loose and undeveloped indeed, but none the less real, to religion. This appears in the use of the oath in compacts; in the fear of the wrath of heaven for omission of sacrifices; in regarding refusal of hospitality as an offense against Zeus, the patron of strangers and suppliants. Certain tribes which are fierce and uncivilized are nevertheless described as δίκαιοι righteous“The characteristic stand-point of the Homeric ethics is that the spheres of law, of morals, and of religion are by no means separate, but lie side by side in undeveloped unity.” (Nagelsbach). -DIVIDER- -DIVIDER- In later Greek literature this conception advances, in some instances, far toward the christian ideal; as in the fourth book of Plato's “Laws,” where he asserts that God holds in His hand the beginning, middle, and end of all things; that justice always follows Him, and punishes those who fall short of His laws. Those who would be dear to God must be like Him. Without holiness no man is accepted of God. -DIVIDER- -DIVIDER- Nevertheless, however clearly the religious background and sanction of morality may be recognized, it is apparent that the basis of right is found, very largely, in established social usage. The word ethics points first to what is established by custom. While with Mr. Grote we must admit the peculiar emphasis on the individual in the Homeric poems, we cannot help observing a certain influence of social sentiment on morals. While there are cases like the suitors, Paris and Helen, where public opinion imposes no moral check, there are others where the force of public opinion is clearly visible, such as Penelope and Nausicaa. The Homeric view of homicide reveals no relation between moral sentiment and divine enactment. Murder is a breach of social law, a private and civil wrong, entailing no loss of character. Its penalty is a satisfaction to the feelings of friends, or a compensation for lost services. -DIVIDER- -DIVIDER- Later, we find this social aspect of morality even more strongly emphasized. “The city becomes the central and paramount source of obligation. The great, impersonal authority called 'the Laws' stands out separately, both as guide and sanction, distinct from religious duty or private sympathy” (Grote). Socrates is charged with impiety because he does not believe in the gods of the state, and Socrates himself agrees that that man does right who obeys what the citizens have agreed should be done, and who refrains from what they forbid. -DIVIDER- -DIVIDER- The social basis of righteousness also appears in the frequent contrast between δίκη and βία , right and force. A violation of right is that which forces its way over the social sanction. The social conception of δίκαιος is not lost, even when the idea is so apprehended as to border on the christian love of one's neighbor. There is a wrong toward the gods, but every wrong is not in itself such. The inner, personal relation to deity, the absolute and constraining appeal of divine character and law to conscience, the view of duty as one's right, and of personal right as something to be surrendered to the paramount claim of love - all these elements which distinguish the christian conception of righteousness - are thus in sharp contrast with a righteousness dictated by social claims which limit the individual desire or preference, but which leave untouched the tenacity of personal right, and place obligation behind legitimacy. -DIVIDER- -DIVIDER- It is desirable that the classical usage of these terms should be understood, in order to throw into sharper relief the Biblical usage, according to which God is the absolute and final standard of right, and every wrong is a sin against God (Psalm 51:4). Each man stands in direct and primary relation to the holy God as He is by the law of His own nature. Righteousness is union with God in character. To the Greek mind of the legendary age such a conception is both strange and essentially impossible, since the Greek divinity is only the Greek man exaggerated in his virtues and vices alike. According to the christian ideal, righteousness is character, and the norm of character is likeness to God. This idea includes all the social aspects of right. Love and duty toward God involve love and duty to the neighbor. -DIVIDER- -DIVIDER- Here must be noted a peculiar usage of δίκαιος righteousand δικαιοσύνη righteousnessin the Septuagint. They are at times interchanged with ἐλεημοσύνη mercyand ἔλεος kindnessThe Hebrew chesed kindness, though usually rendered by ἔλεος , is nine times translated by δικαιοσύνη righteousnessand once by δίκαιος righteousThe Hebrew tsedakah usually rendered by δικαιοσύνη , is nine times translated by ἐλεημοσύνη mercyand three times by ἔλεος kindnessCompare the Heb. and Sept. at Deuteronomy 6:25; Deuteronomy 24:13(15); Genesis 19:19; Genesis 24:27. This usage throws light on the reading δικαιοσύνην , Rev., righteousness (kindness? ), instead of ἐλεημοσύνην mercyA.V., alms, Matthew 6:1. Mr. Hatch (“Essays in Biblical Greek”) says that the meaning kindness is so clear in this passage that scribes, who were unaware of its existence, altered the text. He also thinks that this meaning gives a better sense than any other to Matthew 1:19“Joseph, being a kindly ( δίκαιος , A.V., just ) man.”-DIVIDER- 1. In the New Testament δίκαιος is used both of God and of Christ. Of God, 1 John 1:9; John 17:25; Revelation 16:5; Romans 3:26. Of Christ, 1 John 2:1; 1 John 3:7; Acts 3:14; Acts 7:52; Acts 22:14. In these passages the word characterizes God and Christ either in their essential quality or in their action; either as righteous according to the eternal norm of divine holiness (John 17:25; 1 John 3:7; Romans 3:26), or as holiness passes into righteous dealing with men (1 John 1:9). -DIVIDER- -DIVIDER- 2. Δίκαιος is used of men, denoting their normal relation to the will and judgment of God. Hence it means virtuous, upright, pure in life, correct in thinking and feeling. It stands opposed to ἀνομία lawlessness ἁμαρτία sin ἀκαθαρσία impuritya contrast wanting in classical usage, where the conception of sin is vague. See Romans 6:13, Romans 6:16, Romans 6:18, Romans 6:20; Romans 8:10; 2 Corinthians 6:7, 2 Corinthians 6:14; Ephesians 5:9; Ephesians 6:14; Philemon 1:11; James 3:18. -DIVIDER- -DIVIDER- Where δικαιοσύνη righteousnessis joined with ὁσιότης holiness(Luke 1:75; Ephesians 4:24), it denotes right conduct toward men, as holiness denotes piety toward God. It appears in the wider sense of answering to the demands of God in general, Matthew 13:17; Matthew 10:41; Matthew 23:29; Acts 10:22, Acts 10:35; and in the narrower sense of perfectly answering the divine demands, guiltless. So of Christ, Acts 3:14; 1 Peter 3:18; 1 John 2:1. -DIVIDER- -DIVIDER- 3. It is found in the classical sense of it is right, Philemon 1:7, or that which is right, Colossians 4:1. This, however, is included within the Christian conception. -DIVIDER- -DIVIDER- Δικαιοσύνη righteousnessis therefore that which fulfills the claims of δίκη right“It is the state commanded by God and standing the test of His judgment; the character and acts of a man approved of Him, in virtue of which the man corresponds with Him and His will as His ideal and standard” (Cremer). -DIVIDER- -DIVIDER- The medium of this righteousness is faith. Faith is said to be counted or reckoned for righteousness; i.e., righteousness is ascribed to it or recognized in it. Romans 4:3, Romans 4:6, Romans 4:9, Romans 4:22; Galatians 3:6; James 2:23. -DIVIDER- -DIVIDER- In this verse the righteousness revealed in the Gospel is described as a righteousness of God. This does not mean righteousness as an attribute of God, as in Romans 3:5; but righteousness as bestowed on man by God. The state of the justified man is due to God. The righteousness which becomes his is that which God declares to be righteousness and ascribes to him. Righteousness thus expresses the relation of being right into which God puts the man who believes. See further, on justified, Romans 2:13.Is revealed ( ἀποκαλύπτεται )Emphasizing the peculiar sense in which “righteousness” is used here. Righteousness as an attribute of God was revealed before the Gospel. Righteousness in this sense is a matter of special revelation through the Gospel. The present tense describes the Gospel in its continuous proclamation: is being revealed.From faith to faith ( ἐκ πίστεως εἰς πίστιν )Rev., by faith unto faith. According to the A.V. the idea is that of progress in faith itself; either from Old to New Testament faith, or, in the individual, from a lower to a higher degree of faith; and this idea, I think, must be held here, although it is true that it is introduced secondarily, since Paul is dealing principally with the truth that righteousness is by faith. We may rightly say that the revealed righteousness of God is unto faith, in the sense of with a view to produce faith; but we may also say that faith is a progressive principle; that the aim of God's justifying righteousness is life, and that the just lives by his faith (Galatians 2:20), and enters into “more abundant” life with the development of his faith. Compare 2 Corinthians 2:16; 2 Corinthians 3:18; 2 Corinthians 4:17; Romans 6:19; and the phrase, justification of life, Romans 5:18.sa40 [source]
Adverb in the accusative case, but no επειτα δε epeita de (in the next place) as in Hebrews 7:2 or επειτα epeita as in James 3:17 follows. The rush of thoughts crowds out the balanced phraseology as in Romans 3:2; 1 Corinthians 11:18. [source]
Skillful. See on James 3:13. [source]
See on 1 Corinthians 2:14. The word ψυχικόν naturaloccurs only twice outside this epistle; James 3:15; Judges 1:19. The expression natural body signifies an organism animated by a ψυχή soul(see on Romans 11:4); that phase of the immaterial principle in man which is more nearly allied to the σάρξ fleshand which characterizes the man as a mortal creature; while πνεῦμα spiritis that phase which looks Godward, and characterizes him as related to God. “It is a brief designation for the whole compass of the non-corporeal side of the earthly man” (Wendt). “In the earthly body the ψυχή soul, not the πνεῦμα spiritis that which conditions its constitution and its qualities, so that it is framed as the organ of the ψυχή . In the resurrection-body the πνεῦμα spiritfor whose life-activity it is the adequate organ, conditions its nature” (Meyer). Compare Plato: “The soul has the care of inanimate being everywhere, and traverses the whole heaven in divers forms appearing; when perfect and fully winged she soars upward, and is the ruler of the universe; while the imperfect soul loses her feathers, and drooping in her flight, at last settles on the solid ground - there, finding a home, she receives an earthly frame which appears to be self-moved, but is really moved by her power; and this composition of soul and body is called a living and mortal creature. For immortal no such union can be reasonably believed to be; although fancy, not having seen nor surely known the nature of God, may imagine an immortal creature having a body, and having also a soul which are united throughout all time” (“Phaedrus,” 246). [source]
Note absence of article here, “A natural man” (an unregenerate man). Paul does not employ modern psychological terms and he exercises variety in his use of all the terms here present as πνευμα pneuma and πνευματικοσ πσυχη pneumatikosπσυχικοσ σαρχ psuchē and σαρκινος psuchikosσαρκικος sarx and σαρχ πνευμα sarkinos and πσυχη sarkikos A helpful discussion of the various uses of these words in the New Testament is given by Burton in his New Testament Word Studies, pp. 62-68, and in his Spirit, Soul, and Flesh. The papyri furnish so many examples of Πσυχικος sarxπσυχη pneuma and ανιμα psuchē that Moulton and Milligan make no attempt at an exhaustive treatment, but give a few miscellaneous examples to illustrate the varied uses that parallel the New Testament. πσυχικος Psuchikos is a qualitative adjective from πνευματικος psuchē (breath of life like πσυχικος anima life, soul). Here the Vulgate renders it by animalis and the German by sinnlich, the original sense of animal life as in Judges 1:19; James 3:15. In 1 Corinthians 15:44, 1 Corinthians 15:46 there is the same contrast between πνευματικος psuchikos and ου δεχεται pneumatikos as here. The ουδε γαρ δυναται psuchikos man is the unregenerate man while the μωρια pneumatikos man is the renewed man, born again of the Spirit of God. [source]
See on James 3:16. [source]
Rev., better, factions. See on James 3:14. [source]
The translation is correct. The word is appropriate to the image which follows, in which Paul represents himself as the marriage-friend who has betrothed the bride to the bridegroom, and consequently shares the bridegroom's jealousy of his bride (see on John 3:29). Compare the Old-Testament passages in which God is represented as the spouse of His people: Isaiah 54:5; Isaiah 62:5; Jeremiah 3:1; Ezekiel 16:8; Hosea 2:18, Hosea 2:19. For the different senses of the word, see on envying, James 3:14. Theodoret's comment on the passage is: “I was your wooer for your husband, and the mediator of your marriage; through me you received the bridegroom's gifts; wherefore I am now affected with jealousy.” [source]
Rev., correctly, faction. Lit., according to faction. See on James 3:14; and Phlippians 1:16. According to indicates faction as the regulative state of mind. [source]
The order of Phlippians 1:16, Phlippians 1:17, is reversed in the best texts. Of contentions ( ἐξ ἐριθείας ). See on strife, James 3:14. Rev., better, faction. Compare Chaucer:“For mine entente is not but for to winneAnd nothing for correction of sinne”“Pardonere's Tale,” 12337-8. [source]
The phrase occurs James 3:18. Compare Proverbs 11:30. [source]
“Your gentleness,” “your sweet reasonableness” (Matthew Arnold), “your moderation.” Old adjective (επι εικος epiη επιεικεια eikos) as in James 3:17; 1 Timothy 3:3. Article and neuter singular here= χρηστον hē epieikeia (Acts 24:4; 2 Corinthians 10:1) like to ο κυριος εγγυς chrēston in Romans 2:4. [source]
Rev., better, applies spiritual to both - spiritual wisdom and understanding. The kindred adjectives σοφός wiseand συνετός prudentoccur together, Matthew 11:25; Luke 10:21. For σοφία wisdomsee on Romans 11:33, and on wise, James 3:13. For σύνεσις understandingsee on Mark 12:33, and see on prudent, Matthew 11:25. The distinction is between general and special. Understanding is the critical apprehension of particulars growing out of wisdom, which apprehension is practically applied by φρόνησις prudencesee on Luke 1:17; see on Ephesians 1:8. Spiritual is emphatic, as contrasted with the vain philosophy of false teachers. [source]
Comp. Galatians 1:13; Ephesians 4:22; James 3:13. A favorite word with Peter. See on 1 Peter 1:15. [source]
Better, teachings of demons. Comp. James 3:15. Διδασκαλία teachingoften in Pastorals. A few times in Paul. See on 1 Timothy 1:10. Δαιμόνιον demononly here in Pastorals. Very frequent in Luke: in Paul only 1 Corinthians 10:20, 1 Corinthians 10:21. Teachings proceeding from or inspired by demons. The working of these evil spirits is here specially concerned with striking at the true teaching which underlies godliness. It is impossible to say what particular form of false teaching is alluded to. [source]
Only here and 1 Timothy 5:2. Ἁγνός pure 1 Timothy 5:22; Titus 2:5. In Paul, 2 Corinthians 8:11; 2 Corinthians 11:2; Philemon 4:8. Also in James, Peter, and 1John. Ἁγνότης purity 2 Corinthians 6:6; 2 Corinthians 11:3. olxx, oClass. Ἁγνός always with a moral sense; not limited to sins of the flesh, but covering purity in motives as well as in acts. In 1 John 3:3, of Christ. In 2 Corinthians 11:2, of virgin purity. In James 3:17, as a characteristic of heavenly wisdom. Ἁγνῶς purely(Philemon 1:17), of preaching the gospel with unmixed motives. The verb ἁγνίζειν topurify, which in lxx is used only of ceremonial purification, has that meaning in four of the seven instances in N.T. (John 11:55; Acts 21:24, Acts 21:26; Acts 24:18). In the others (James 4:8; 1 Peter 1:22; 1 John 3:3) it is used of purifying the heart and soul. [source]
Better, forbearing. The word occurs Philemon 4:5, and ἐπιεικία forbearancein 2 Corinthians 10:1, where it is associated with πραΰ̀της meeknessFrom εἰκός reasonableHence, not unduly rigorous; not making a determined stand for one's just due. In 1 Peter 2:18; James 3:17, it is associated with ἀγαθὸς kindlyand εὐπειθής easyto be entreated. It occurs in lxx. [source]
Κρίμα in N.T. usually means judgment. The word for condemnation is κατάκριμα. See especially Romans 5:16, where the two are sharply distinguished. Comp. Matthew 7:2; Acts 24:25; Romans 2:2; Romans 5:18; 1 Corinthians 6:7. However, κρίμα occasionally shades off into the meaning condemnation, as Romans 3:8; James 3:1. See on go to law, 1 Corinthians 6:7, and see on 1 Corinthians 11:29. Κρίμα is a Pauline word; but the phrase ἐμπιπτεῖν εἰς κρίμα tofall into judgment is found only here. [source]
Ἁνυπόκριτος unfeignedtwice in Paul, Romans 12:9; 2 Corinthians 6:6, both times as an attribute of love. In James 3:17, it is an attribute of wisdom, and in 1 Peter 1:22, of brotherly love. Notice the triad, love, conscience, faith. There is nothing un-Pauline in the association of conscience and faith, although, as a fact, Paul does not formally associate them. In 1 Corinthians 8:7, 1 Corinthians 8:10, 1 Corinthians 8:12, conscience is associated with knowledge. [source]
Perhaps with a suggestion of recompense for the long-suffering and waiting, since ἀποδιδόναι often signifies “to give back.” The phrase ἀποδιδόναι καρπὸν only here and Revelation 22:2. Καρπὸν fruitwith διδόναι togive, Matthew 13:8; Mark 4:8: with ποιεῖν tomake or produce, often in Synoptic Gospels, as Matthew 3:8, Matthew 3:10; Matthew 7:17; Luke 3:8; Luke 6:43, etc.: with φέρειν tobear, always and only in John, John 12:24; John 15:2, John 15:4, John 15:5, John 15:8, John 15:16: with βλαστάνειν tobring forth, James 5:18. Ἑιρηνικός peaceablein N.T. Only here and James 3:17, as an epithet of wisdom. Quite often in lxx of men, the heart, especially of words and sacrifices. The phrase καρπός εἰρηνικός peaceablefruit (omit the ), N.T.oolxx. The phrase fruit of righteousness, Philemon 1:11; James 3:18, and lxx, Proverbs 3:9; Proverbs 11:30; Proverbs 13:2; Amos 6:13: comp. Psalm 1:3; Psalm 57:11. The genitive of righteousness is explicative or appositional; fruit which consists in righteousness or is righteousness. [source]
Ὁπή only here and James 3:11. It means a hole; primarily a place through which one can see ( ὄπωπα ). In lxx the cleft of the rock in which God placed Moses, Exodus 33:22: a window, a latticed opening, Ecclesiastes 12:3eye-socket, Zechariah 14:12: a hole in the wall, Ezekiel 8:7: a hole in a tree, 4Macc. 14:16. [source]
For ζῆλος see on James 3:14. The radical idea of the word is ferment of spirit ( ζεῖν toboil; see Acts 18:25; Romans 12:11). This idea takes on different aspects in ζῆλος , as indignation, Acts 5:17; zeal, John 2:17; Romans 10:2; 2 Corinthians 7:7; 2 Corinthians 11:2; Philemon 3:6; envy, Romans 13:13; 1 Corinthians 3:3; Galatians 5:20. In the last sense often with ἔπις strifeThe phrase fiery indignation, lit. indignation of fire (N.T.o) is an adaptation from Isaiah 26:11. [source]
Graphic picture in a short parenthetical relative clause Present middle participle of πλαναω planaō like lost sheep, hunted by wolves. Caves Old word from σπεος speos (cavern) as in Matthew 21:13. Holes Old word, perhaps from οπς ops (root of οραω horaō to see), opening, in N.T. only here and James 3:11. Cf. 1 Kings 18:4; 2Macc 5:27; 10:6 (about Judas Maccabeus and others). [source]
Predicate ablative (springing from) or predicate genitive (marked by). Either makes sense, but note predicate ablative in 2 Corinthians 4:7 (καρπον ειρηνικον kai tou theou kai mē ex hēmōn). Peaceable fruit (ειρηνη karpon eirēnikon). Old adjective from δι αυτης γεγυμνασμενοις eirēnē (peace), in N.T. only here and James 3:17. Peaceable after the chastening is over. Exercised thereby (γυμναζω di' autēs gegumnasmenois). Perfect passive participle (dative case) of gumnazō state of completion, picturing the discipline as a gymnasium like Hebrews 5:14; 1 Timothy 4:7. [source]
A classical phrase (Thucydides), προς pros with the accusative neuter singular articular participle of παρειμι pareimi to be beside. Not joyous, but grievous Predicate ablative (springing from) or predicate genitive (marked by). Either makes sense, but note predicate ablative in 2 Corinthians 4:7 (καρπον ειρηνικον kai tou theou kai mē ex hēmōn). Peaceable fruit (ειρηνη karpon eirēnikon). Old adjective from δι αυτης γεγυμνασμενοις eirēnē (peace), in N.T. only here and James 3:17. Peaceable after the chastening is over. Exercised thereby (γυμναζω di' autēs gegumnasmenois). Perfect passive participle (dative case) of gumnazō state of completion, picturing the discipline as a gymnasium like Hebrews 5:14; 1 Timothy 4:7. [source]
Rev., covet, and are jealous, in margin. See on James 3:14. [source]
See on σοφός , James 3:13. [source]
Only here in New Testament. The kindred ἀκαταστασία , confusion, is found James 3:16, and elsewhere. [source]
A present participle, to be construed with ἄνωθεν ἐστιν , is from above. Lit.,is coming down, from above. As usual, this union of the participle with the finite verb denotes something habitual. Render, descendeth from above. Compare James 3:15. [source]
For this use of εις το eis to with the infinitive after an adjective see 1 Thessalonians 4:9. For εις το eis to after adjectives see Romans 16:19. The picture points to listening to the word of truth (James 1:18) and is aimed against violent and disputatious speech (James 3:1-12). The Greek moralists often urge a quick and attentive ear.Slow to speak (βραδυς εις το λαλησαι bradus eis to lalēsai). Same construction and same ingressive aorist active infinitive, slow to begin speaking, not slow while speaking.Slow to anger He drops the infinitive here, but he probably means that slowness to speak up when angry will tend to curb the anger. [source]
Transition to a new topic as in James 1:19; James 2:5, James 2:14; James 3:1; James 5:7. [source]
Present middle indicative of the old compound verb κατακαυχαομαι katakauchaomai 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. [source]
“Not bridling his own tongue.” A reference to James 1:19 and the metaphor is repeated in James 3:12. This is the earliest known example of the compound χαλιναγωγεω chalinagōgeō 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 Present active participle from απατη apatē (deceit). He plays a trick on himself.Religion Later form of τρησκιη thrēskiē (Herodotus) from τρησκος thrēskos 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 Acts 26:5 of Judaism and in Colossians 2:18 of worshipping angels. It is vain (ματαιος mataios feminine form same as masculine) or empty. Comes to nothing. [source]
Prohibition with μη mē and present middle imperative of γινομαι ginomai “Stop becoming many teachers” (so many of you). There is thus a clear complaint that too many of the Jewish Christians were attempting to teach what they did not clearly comprehend. There was a call for wise teachers (James 2:13.), not for foolish ones. This soon became an acute question, as one can see in 1 Cor. 12 to chapter 14. They were not all teachers (1 Corinthians 12:28.; 1 Corinthians 14:26). The teacher is here treated as the wise man (James 3:13-18) as he ought to be. The rabbi was the teacher (Matthew 23:7.; John 1:38; John 3:10; John 20:16). Teachers occupied an honourable position among the Christians (Ephesians 4:11; Acts 13:1). James counts himself a teacher (we shall receive, James 3:1) and this discussion is linked on with James 1:19-27. Teachers are necessary, but incompetent and unworthy ones do much harm. [source]
Old word for fissure in the earth, in N.T. only here and Hebrews 11:38 (caves).Send forth (βρυει bruei). Present active indicative of βρυω bruō old verb, to bubble up, to gush forth, here only in N.T. The use of μητι mēti shows that a negative answer is expected in this rhetorical question.The sweet and the bitter Cognate accusatives with βρυει bruei Separate articles to distinguish sharply the two things. The neuter singular articular adjective is a common way of presenting a quality. Γλυκυς Glukus is an old adjective (in N.T. only here and Revelation 10:9.), the opposite of πικρον pikron (from old root, to cut, to prick), in N.T. only here and James 3:14 (sharp, harsh). [source]
Cognate accusatives with βρυει bruei Separate articles to distinguish sharply the two things. The neuter singular articular adjective is a common way of presenting a quality. Γλυκυς Glukus is an old adjective (in N.T. only here and Revelation 10:9.), the opposite of πικρον pikron (from old root, to cut, to prick), in N.T. only here and James 3:14 (sharp, harsh). [source]
Rhetorical interrogative like Luke 11:11. Common in Paul and characteristic of the diatribe. James here returns to the standpoint of James 3:1 about many teachers. Speech and wisdom are both liable to abuse (1 Corinthians 1:5, 1 Corinthians 1:17; 2:1-3:20). [source]
Σοπος Sophos is used for the practical teacher (James 3:1), επιστημων epistēmōn (old word from επισταμαι epistamai here only in N.T.) for an expert, a skilled and scientific person with a tone of superiority. In Deuteronomy 1:13, Deuteronomy 1:15; Deuteronomy 4:6, the two terms are practically synonyms.Let him shew (δειχατω deixatō). First aorist active imperative of δεικνυμι deiknumi old verb to show. As about faith in James 2:18. Emphatic position of this verb.By his good life For this literary Koiné word from αναστρεπομαι anastrephomai (walk, conduct) see Galatians 1:13. Actions speak louder than words even in the case of the professional wise man. Cf. 1 Peter 1:15.In meekness of wisdom (εν πραυτητι σοπιας en prautēti sophias). As in James 1:21 of the listener, so here of the teacher. Cf. Matthew 5:5; Matthew 11:29 and Zechariah 9:9 of King Messiah quoted in Matthew 21:5. Startling combination. [source]
The real fountain (πηγη pēgē James 3:11). [source]
All talk and disproved by the life, counterfeit wisdom, not real wisdom (James 1:5; James 3:17). [source]
Present passive indicative of σπειρω speirō to sow. The seed which bears the fruit is sown, but James catches up the metaphor of καρπος karpos (fruit) from James 3:17. Only in peace is the fruit of righteousness found. [source]
First aorist active imperative of αγνιζω hagnizō old verb from αγνος hagnos (James 3:17), ceremonially (Acts 21:24, Acts 21:26), but here morally as in 1 Peter 1:22; 1 John 3:3. Anarthrous use of καρδιας kardias as of χειρας cheiras (wash hands, purify hearts).Ye double-minded (διπσυχοι dipsuchoi). As in James 1:8. [source]
Prohibition against such a habit or a command to quit doing it, with μη mē and the present imperative of καταλαλεω katalaleō old compound usually with the accusative in ancient Greek, in N.T. only with the genitive (here, 1 Peter 2:12; 1 Peter 3:16). Often harsh words about the absent. James returns to the subject of the tongue as he does again in James 5:12 (twice before, James 1:26; James 3:1-12). [source]
Late word, from εριτος erithos (hireling, from εριτευω eritheuō to spin wool), a pushing forward for personal ends, partisanship, as in Philemon 1:16.In your heart (εν τηι καρδιαι υμων en tēi kardiāi humōn). The real fountain (πηγη pēgē James 3:11).Glory not Present middle imperative of κατακαυχαομαι katakauchaomai for which see note on James 2:13. Wisdom is essential for the teacher. Boasting arrogance disproves the possession of wisdom.Lie not against the truth (πσευδεστε κατα της αλητειας pseudesthe kata tēs alētheias). Present middle imperative of πσευδομαι pseudomai old verb, to play false, with μη mē carried over. Lying against the truth is futile. By your conduct do not belie the truth which you teach; a solemn and needed lesson. Cf. Romans 1:18., Romans 2:18, Romans 2:20. [source]
First aorist active imperative of καταριζω katharizō to cleanse, from dirt in a ritual sense (Exodus 30:19-21; Mark 7:3, Mark 7:19). Here it is figurative, as in Isaiah 1:16; Psalm 24:4. If we always had clean (from sin) hands and hearts?Ye sinners (αμαρτωλοι hamartōloi). A sharp term to strike the conscience, “a reproach meant to startle and sting” (Ropes).Purify your hearts First aorist active imperative of αγνιζω hagnizō old verb from αγνος hagnos (James 3:17), ceremonially (Acts 21:24, Acts 21:26), but here morally as in 1 Peter 1:22; 1 John 3:3. Anarthrous use of καρδιας kardias as of χειρας cheiras (wash hands, purify hearts).Ye double-minded (διπσυχοι dipsuchoi). As in James 1:8. [source]
Prohibition of the habit (or to quit doing it if guilty) with μη mē and the present active imperative of ομνυω omnuō The various oaths (profanity) forbidden The Jews were wont to split hairs in their use of profanity, and by avoiding God‘s name imagine that they were not really guilty of this sin, just as professing Christians today use “pious oaths” which violate the prohibition of Jesus.Let be (εστω ētō). Imperative active third singular of ινα μη υπο κρισιν πεσητε eimi late form (1 Corinthians 16:22) for ινα μη estō “Your yea be yea” (and no more). A different form from that in Matthew 5:37.That ye fall not under judgment Negative purpose with ινα μη κριτητε hina mē and the second aorist active subjunctive of Κρισις piptō to fall. See κρινω hina mē krithēte in James 5:9. κριμα Krisis (from krinō) is the act of judging rather than the judgment rendered (krima James 3:1). [source]
Negative purpose with ινα μη κριτητε hina mē and the second aorist active subjunctive of Κρισις piptō to fall. See κρινω hina mē krithēte in James 5:9. κριμα Krisis (from krinō) is the act of judging rather than the judgment rendered (krima James 3:1). [source]
As in James 3:13.Let him pray (προσευχεστω proseuchesthō). Present middle imperative, “let him keep on praying” (instead of cursing as in James 5:12).Is any cheerful Present active indicative of ευτυμεω euthumeō old verb from ευτυμος euthumos (Acts 27:36), in N.T. only here and Acts 27:22, Acts 27:25.Let him sing praise (πσαλλετω psalletō). Present active imperative of πσαλλω psallō originally to twang a chord as on a harp, to sing praise to God whether with instrument or without, in N.T. only here, 1 Corinthians 14:15; Romans 15:9; Ephesians 5:19. “Let him keep on making melody.” [source]
For truth see James 1:18; James 3:14; John 8:32; 1 John 1:6; 1 John 3:18. It was easy then, and is now, to be led astray from Christ, who is the Truth.And one convert him (και επιστρεπσηι τις αυτον kai epistrepsēi tis auton). Continuation of the third-class condition with the first aorist active subjunctive of επιστρεπω epistrephō old verb, to turn (transitive here as in Luke 1:16., but intransitive often as Acts 9:35). [source]
First aorist (ingressive) passive imperative of γινομαι ginomai to become with allusion (και kai also) to κατα kata (God as our example), “Do ye also become holy.” For αναστροπη anastrophē (manner of life) see 1 Peter 1:18; 1 Peter 2:12; 3:1-16; James 3:13; 2 Peter 2:7. Peter uses αναστροπη anastrophē eight times. The original meaning (turning up and down, back and forth) suited the Latin word conversatio (converto), but not our modern “conversation” (talk, not walk). [source]
Late and rare double compound, here alone in Peter, but see James 3:17; 2 Corinthians 6:6, etc. No other kind of πιλαδελπια philadelphia (brotherly love) is worth having (1 Thessalonians 4:9; Hebrews 13:1; 2 Peter 1:7).From the heart fervently (εκ καρδιας εκτενως ek kardias ektenōs). Late adverb (in inscriptions, Polybius, lxx). The adjective εκτενης ektenēs is more common (1 Peter 4:8). [source]
Dative case also with the article with class. For επιεικης epieikēs see note on James 3:17. There were slave-owners (masters) like this as there are housekeepers and employers of workmen today. This is no argument for slavery, but only a sidelight on a condition bad enough at its best.To the froward (τοις σκολιοις tois skoliois). “To the crooked.” Old word, also in Luke 3:5; Acts 2:40; Philemon 2:15. Unfortunately there were slave-holders as there are employers today, like this group. The test of obedience comes precisely toward this group. [source]
With repetition of the idea in 1 Peter 1:2, 1 Peter 1:14 (children of obedience).To the truth (της αλετειας tēs aletheias). Objective genitive with which compare John 17:17, John 17:19 about sanctification in the truth and 2 Thessalonians 2:12 about believing the truth. There is cleansing power in the truth of God in Christ.Unfeigned Late and rare double compound, here alone in Peter, but see James 3:17; 2 Corinthians 6:6, etc. No other kind of πιλαδελπια philadelphia (brotherly love) is worth having (1 Thessalonians 4:9; Hebrews 13:1; 2 Peter 1:7).From the heart fervently (εκ καρδιας εκτενως ek kardias ektenōs). Late adverb (in inscriptions, Polybius, lxx). The adjective εκτενης ektenēs is more common (1 Peter 4:8). [source]
Present middle participle of υποτασσω hupotassō common late compound to subject oneself to one (Luke 2:51). Either the participle is here used as an imperative (so in 1 Peter 3:1, 1 Peter 3:7) as in Romans 12:16., or the imperative εστε este has to be supplied (Robertson, Grammar, p. 945).To your masters (τοις δεσποταις tois despotais). Dative case of δεσποτης despotēs old word for absolute owner in contrast with δουλος doulos It is used also of God (Luke 2:29; Acts 4:24, Acts 4:29) and of Christ (2 Peter 2:1; Judges 1:4). Κυριος Kurios has a wider meaning and not necessarily suggesting absolute power.To the good and gentle Dative case also with the article with class. For επιεικης epieikēs see note on James 3:17. There were slave-owners (masters) like this as there are housekeepers and employers of workmen today. This is no argument for slavery, but only a sidelight on a condition bad enough at its best.To the froward (τοις σκολιοις tois skoliois). “To the crooked.” Old word, also in Luke 3:5; Acts 2:40; Philemon 2:15. Unfortunately there were slave-holders as there are employers today, like this group. The test of obedience comes precisely toward this group. [source]
“Wishing to love life.” This present life. The lxx expressions are obscure Hebraisms. The lxx has αγαπων agapōn (participle present active of αγαπαω agapaō not the infinitive αγαπαιν agapāin him refrain Third person singular first aorist active imperative of παυω pauō to make stop, whereas the lxx has παυσον pauson (second person singular).His tongue (την γλωσσαν tēn glōssan). See James 3:1-12.That they speak no guile Purpose clause with genitive article του tou (negative μη mē) and the first aorist active infinitive of λαλεω laleō But it can also be explained as the ablative case with the redundant negative μη mē after a verb of hindering (παυσατω pausatō) like Luke 4:42. See Robertson, Grammar, p. 1061. “Let him refrain his lips from speaking guile.” [source]
See James 3:1-12. [source]
See on Mark 12:30. As ψυχή denotes life in the distinctness of individual existence, “the centre of the personal being, the I of each individual,” so this adjective derived from it denotes what pertains to man as man, the natural personality as distinguished from the renewed man. So 1 Corinthians 2:14; 1 Corinthians 15:44:. The rendering sensual, here and James 3:15, is inferential: sensual because natural and unrenewed In contrast with this is [source]
Old adjective from μη psuchē as in 1 Corinthians 2:14; 1 Corinthians 15:44; James 3:15. Opposed to εχω pneumatikos Not used by Peter.Having not the Spirit (πνευμα pneuma mē echontes). Usual negative mē with the participle (present active of echō). Probably pneuma here means the Holy Spirit, as is plain in Judges 1:20. Cf. Romans 8:9. [source]
Among every ancient people, especially in the East, a religious significance attaches to numbers. This grows out of the instinctive appreciation that number and proportion are necessary attributes of the created universe. This sentiment passes over from heathenism into the Old Testament. The number seven was regarded by the Hebrews as a sacred number, and it is throughout Scripture the covenant number, the sign of God's covenant relation to mankind, and especially to the Church. The evidences of this are met in the hallowing of the seventh day; in the accomplishment of circumcision, which is the sign of a covenant, after seven days; in the part played by the number in marriage covenants and treaties of peace. It is the number of purification and consecration (Leviticus 4:6, Leviticus 4:17; Leviticus 8:11, Leviticus 8:33; Numbers 19:12). “Seven is the number of every grace and benefit bestowed upon Israel; which is thus marked as flowing out of the covenant, and a consequence of it. The priests compass Jericho seven days, and on the seventh day seven times, that all Israel may know that the city is given into their hands by God, and that its conquest is a direct and immediate result of their covenant relation to Him. Naaman is to dip in Jordan seven times, that he may acknowledge the God of Israel as the author of his cure. It is the number of reward to those who are faithful in the covenant (Deuteronomy 28:7; 1 Samuel 2:5); of punishment to those who are froward in the covenant (Leviticus 26:21, Leviticus 26:24, Leviticus 26:28; Deuteronomy 28:25), or to those who injure the people in it (Genesis 4:15, Genesis 4:24; Exodus 7:25; Psalm 79:12). All the feasts are ordered by seven, or else by seven multiplied into seven, and thus made intenser still. Thus it is with the Sabbath, the Passover, the Feast of Weeks, of Tabernacles, the Sabbath-year, and the Jubilee.” Similarly the number appears in God's dealing with nations outside the covenant, showing that He is working for Israel's sake and with respect to His covenant. It is the number of the years of plenty and of famine, in sign that these are for Israel's sake rather than for Egypt's. Seven times pass over Nebuchadnezzar, that he may learn that the God of his Jewish captives is king over all the earth (partly quoted and partly condensed from Trench's “Epistles to the Seven Churches”). -DIVIDER- -DIVIDER- Seven also occurs as a sacred number in the New Testament. There are seven beatitudes, seven petitions in the Lord's Prayer; seven parables in Romans href="/desk/?q=ro+12:6-8&sr=1">Romans 12:6-8), seven characteristics of wisdom (James 3:17). In Revelation the prominence of the number is marked. To a remarkable extent the structure of that book is molded by the use of numbers, especially of the numbers seven, four, and three. There are seven spirits before the throne; seven churches; seven golden candlesticks; seven stars in the right hand of Him who is like unto a son of man; seven lamps of fire burning before the throne; seven horns and seven eyes of the Lamb; seven seals of the book; and the thunders, the heads of the great dragon and of the beast from the sea, the angels with the trumpets, the plagues, and the mountains which are the seat of the mystic Babylon, - are all seven in number. -DIVIDER- -DIVIDER- So there are four living creatures round about the throne, four angels at the four corners of the earth, holding the four winds; the New Jerusalem is foursquare. Authority is given to Death to kill over the fourth part of the earth, and he employs four agents. -DIVIDER- -DIVIDER- Again the use of the number three is, as Professor Milligan remarks, “so remarkable and continuous that it would require an analysis of the whole book for its perfect illustration.” There are three woes, three unclean spirits like frogs, three divisions of Babylon, and three gates on each side of the heavenly city. The Trisagion, or “thrice holy,” is sung to God the Almighty, to whom are ascribed three attributes of glory. [source]