Bible Heaven/Bible Heaven.iso/robertsn/rwp-jas/jas5.rwp

Text File | 1993-03-13 | 23KB | 399 lines

5:1 {Come now, ye rich} (\age nun hoi plousioi\). Exclamatory
interjection as in #4:13|. Direct address to the rich as a class
as in #1Ti 6:17|. Apparently here James has in mind the rich as a
class, whether believer, as in #1:10f.|, or unbeliever, as in
#2:1f.,6|. The plea here is not directly for reform, but a
warning of certain judgment (#5:1-6|) and for Christians "a
certain grim comfort in the hardships of poverty" (Ropes) in
#5:7-11|. {Weep and howl} (\klausate ololuzontes\). "Burst into
weeping (ingressive aorist active imperative of \klaiô\ as in
#4:9|), howling with grief" (present active participle of the old
onomatopoetic verb \ololuzô\, here only in N.T., like Latin
_ululare_, with which compare \alalazô\ in #Mt 5:38|. {For your
miseries} (\epi tais talaipôriais humôn\). Old word from
\talaipôros\ (#Ro 7:24|) and like \talaipôreô\ in #Jas 4:9| (from
\tlaô\ to endure and \pôros\ a callus). {That are coming upon
you} (\tais eperchomenais\). Present middle participle of the old
compound \eperchomai\ to come upon, used here in futuristic
prophetic sense.

5:2 {Riches} (\ho ploutos\). Masculine singular, but occasionally
neuter \to ploutos\ in nominative and accusative (#2Co 8:2|).
Apparently \pleotos\ fulness (from \pleos\ full, \pimplêmi\ to
fill). "Wealth." {Are corrupted} (\sesêpen\). Second perfect
active indicative of \sêpô\ (root \sap\ as in \sapros\, rotten),
to corrupt, to destroy, here intransitive "has rotted." Only here
in N.T. On the worthlessness of mere wealth see #Mt 6:19,24|.
{Were moth-eaten} (\sêtobrôta gegonen\). "Have become (second
perfect indicative of \ginomai\, singular number, though
\himatia\, neuter plural, treated collectively) moth-eaten"
(\sêtobrôta\, late and rare compound from \sês\, moth, #Mt
6:19f.| and \brôtos\, verbal adjective of \bibrôskô\ to eat #Joh
6:13|. This compound found only here, #Job 13:28|, Sibyll. Orac.
_Proem_. 64). Rich robes as heirlooms, but moth-eaten. Vivid
picture. Witness the 250 "lost millionaires" in the United States
in 1931 as compared with 1929. Riches have wings.

5:3 {Are rusted} (\katiôtai\). Perfect passive indicative
(singular for \chrusos\ and \arguros\ are grouped as one) of
\katioô\, late verb (from \ios\, rust) with perfective sense of
\kata\, to rust through (down to the bottom), found only here,
Sir. 12:11, Epictetus (_Diss_. 4, 6, 14). {Rust} (\ios\). Poison
in #Jas 3:8; Ro 3:13| (only N.T. examples of old word). Silver
does corrode and gold will tarnish. Dioscorides (V.91) tells
about gold being rusted by chemicals. Modern chemists can even
transmute metals as the alchemists claimed. {For a testimony}
(\eis marturion\). Common idiom as in #Mt 8:4| (use of \eis\ with
accusative in predicate). {Against you} (\humin\). Dative of
disadvantage as in #Mr 6:11| (\eis marturion autois\) where in
the parallel passage (#Lu 9:5|) we have \eis marturion ep'
autous\. "To you" will make sense, as in #Mt 8:4; 10:18|, but
"against" is the idea here as in #Lu 21:13|. {Shall eat}
(\phagetai\). Future middle (late form from \ephagon\) of
defective verb \esthiô\, to eat. {Your flesh} (\tas sarkas\). The
plural is used for the fleshy parts of the body like pieces of
flesh (#Re 17:16; 19:18,21|). Rust eats like a canker, like
cancer in the body. {As fire} (\hôs pur\). Editors differ here
whether to connect this phrase with \phagetai\, just before (as
Mayor), for fire eats up more rapidly than rust, or with the
following, as Westcott and Hort and Ropes, that is the eternal
fire of Gehenna which awaits them (#Mt 25:41; Mr 9:44|). This
interpretation makes a more vivid picture for \ethêsaurisate\ (ye
have laid up, first aorist active indicative of \thêsaurizô\, #Mt
6:19| and see #Pr 16:27|), but it is more natural to take it with
\phagetai\.

5:4 {The hire} (\ho misthos\). Old word for wages (#Mt 20:8|).
{Labourers} (\ergatôn\). Any one who works (\ergazomai\),
especially agricultural workers (#Mt 9:37|). {Who mowed} (\tôn
amêsantôn\). Genitive plural of the articular first aorist active
participle of \amaô\ (from \hama\, together), old verb, to gather
together, to reap, here only in N.T. {Fields} (\chôras\). Estates
or farms (#Lu 12:16|). {Which is of you kept back by fraud} (\ho
aphusterêmenos aph' humôn\). Perfect passive articular participle
of \aphustereô\, late compound (simplex \hustereô\ common as #Mt
19:20|), to be behindhand from, to fail of, to cause to withdraw,
to defraud. Pitiful picture of earned wages kept back by rich
Jews, old problem of capital and labour that is with us yet in
acute form. {The cries} (\hai boai\). Old word from which \boaô\
comes (#Mt 3:3|), here only in N.T. The stolen money "cries out"
(\krazei\), the workers cry out for vengeance. {That reaped}
(\tôn therisantôn\). Genitive plural of the articular participle
first aorist active of \therizô\ (old verb from \theros\, summer,
#Mt 24:32|), to reap, to harvest while summer allows (#Mt 6:26|).
{Have entered} (\eiselêluthan\). Perfect active third person
plural indicative of \eiserchomai\, old and common compound, to
go or come into. This late form is by analogy of the aorist for
the usual form in \-asi\. {Of the Lord of Sabaoth} (\Kuriou
Sabaôth\). "Of the Lord of Hosts," quotation from #Isa 5:9| as in
#Ro 9:29|, transliterating the Hebrew word for "Hosts," an
expression for the omnipotence of God like \Pantokratôr\ (#Re
4:8|). God hears the cries of the oppressed workmen even if the
employers are deaf.

5:5 {Ye have lived delicately} (\etruphêsate\). First aorist
(constative, summary) active indicative of \truphaô\, old verb
from \truphê\ (luxurious living as in #Lu 7:25|, from \thruptô\,
to break down, to enervate), to lead a soft life, only here in
N.T. {Taken your pleasure} (\espatalêsate\). First aorist
(constative) active indicative of \spatalaô\, late and rare verb
to live voluptuously or wantonly (from \spatalê\, riotous living,
wantonness, once as bracelet), in N.T. only here and #1Ti 5:6|.
{Ye have nourished} (\ethrepsate\). First aorist (constative)
active indicative of \trephô\, old verb, to feed, to fatten (#Mt
6:26|). They are fattening themselves like sheep or oxen all
unconscious of "the day of slaughter" (\en hêmerâi sphagês\,
definite without the article) ahead of them. For this use of
\sphagês\ see #Ro 8:36| (\probata sphagês\, sheep for the
slaughter, \sphagê\ from \sphazô\, to slay), consummate sarcasm
on the folly of sinful rich people.

5:6 {Ye have condemned} (\katedikasate\). First aorist active
indicative of \katadikazô\, old verb (from \katadikê\,
condemnation, #Ac 25:15|). The rich controlled the courts of
justice. {Ye have killed the righteous one} (\ephoneusate ton
dikaion\). First aorist active indicative of \phoneuô\ (#2:11;
4:2|). "The righteous one" (\tôn dikaion\) is the generic use of
the singular with article for the class. There is probably no
direct reference to one individual, though it does picture well
the death of Christ and also the coming death of James himself,
who was called the Just (Eus. _H.E_. ii. 23). Stephen (#Ac 7:52|)
directly accuses the Sanhedrin with being betrayers and murderers
(\prodotai kai phoneis\) of the righteous one (\tou dikaiou\).
{He doth not resist you} (\ouk antitassetai humin\). It is
possible to treat this as a question. Present middle indicative
of \antitassô\, for which see #Jas 4:6|. Without a question the
unresisting end of the victim (\ton dikaion\) is pictured. With a
question (\ouk\, expecting an affirmative answer) God or Lord is
the subject, with the final judgment in view. There is no way to
decide definitely.

5:7 {Be patient therefore} (\makrothumêsate oun\). A direct
corollary (\oun\, therefore) from the coming judgment on the
wicked rich (#5:1-6|). First aorist (constative) active
imperative of \makrothumeô\, late compound (Plutarch, LXX) from
\makrothumos\ (\makros, thumos\, of long spirit, not losing
heart), as in #Mt 18:26|. The appeal is to the oppressed
brethren. Catch your wind for a long race (long-tempered as
opposed to short-tempered). See already the exhortation to
patience (\hupomonê\) in #1:3f.,12| and repeated in #5:11|. They
will need both submission (\hupomenô\ #5:11|) and steadfastness
(\makrothumia\ #5:10|). {Until the coming of the Lord} (\heôs tês
parousias\). The second coming of Christ he means, the regular
phrase here and in verse #8| for that idea (#Mt 24:3,37,39; 1Th
2:19|, etc.). {The husbandman} (\ho geôrgos\). The worker in the
ground (\gê, ergô\) as in #Mt 21:33f|. {Waiteth for}
(\ekdechetai\). Present middle indicative of \ekdechomai\, old
verb for eager expectation as in #Ac 17:16|. {Precious}
(\timion\). Old adjective from \timê\ (honor, price), dear to the
farmer because of his toil for it. See #1Pe 1:19|. {Being patient
over it} (\makrothumôn ep' autôi\). Present active participle of
\makrothumeô\ just used in the exhortation, picturing the farmer
longing and hoping over his precious crop (cf. #Lu 18:7| of God).
{Until it receive} (\heôs labêi\). Temporal clause of the future
with \heôs\ and the second aorist active subjunctive of
\lambanô\, vividly describing the farmer's hopes and patience.
{The early and latter rain} (\proïmon kai opsimon\). The word for
rain (\hueton\ #Ac 14:17|) is absent from the best MSS. The
adjective \proïmos\ (from \prôï\, early) occurs here only in
N.T., though old in the form \proïmos\ and \prôïs\. See #De
11:14; Jer 5:24|, etc. for these terms for the early rain in
October or November for the germination of the grain, and the
latter rain (\opsimon\, from \opse\, late, here only in N.T.) in
April and May for maturing the grain.

5:8 {Ye also} (\kai humeis\). As well as the farmers. {Stablish}
(\stêrixate\). First aorist active imperative of \stêrizô\, old
verb, (from \stêrigx\, a support) to make stable, as in #Lu
22:32; 1Th 3:13|. {Is at hand} (\êggiken\). Present perfect
active indicative of \eggizô\, common verb, to draw near (from
\eggus\), in #Jas 4:8|, for drawing near. Same form used by John
in his preaching (#Mt 3:2|). In #1Pe 4:7| the same word appears
to have an eschatological sense as apparently here. How "near" or
"nigh" did James mean? Clearly, it could only be a hope, for
Jesus had distinctly said that no one knew when he would return.

5:9 {Murmur not} (\mê stenazete\). Prohibition with \mê\ and the
present active imperative of \stenazô\, old verb, to groan. "Stop
groaning against one another," as some were already doing in view
of their troubles. In view of the hope of the Second Coming lift
up your heads. {That ye be not judged} (\hina mê krithête\).
Negative purpose clause with \hina mê\ and the first aorist
passive subjunctive of \krinô\. As already indicated (#2:12f.;
4:12|) and repeated in #5:12|. Reminiscence of the words of Jesus
in #Mt 7:1f|. {Standeth before the doors} (\pro tôn thurôn
hestêken\). Perfect active indicative of \histêmi\, "is standing
now." Again like the language of Jesus in #Mt 24:33| (\epi
thurais\) and #Mr 13:29|. Jesus the Judge is pictured as ready to
enter for the judgment.

5:10 {For an example} (\hupodeigma\). Late word for the old
\paradeigma\, from \hupodeiknumi\, to copy under, to teach (#Lu
6:47|), here for copy to be imitated as in #Joh 13:15|, as a
warning (#Heb 4:11|). Here predicate accusative with \tous
prophêtas\ (the prophets) as the direct object of \labete\
(second aorist active imperative of \lambanô\). {Of suffering}
(\tês kakopathias\). Old word from \kakopathês\ (suffering evil,
\kakopatheô\ in verse #13; 2Ti 2:3,9|), here only in N.T. {Of
patience} (\makrothumias\). Like \makrothumeô\ in #5:7|. See both
\makrothumia\ and \hupomonê\ in #2Co 4:6; Col 1:11| (the one
restraint from retaliating, the other not easily succumbing). {In
the name of} (\en tôi onomati\). As in #Jer 20:9|. With the
authority of the Lord (Deissmann, _Bible Studies_, p. 198).

5:11 {We call blessed} (\makarizomen\). Old word (present active
indicative of \makarizô\), from \makarios\ (happy), in N.T. only
here and #Lu 1:48|. "We felicitate." As in #1:3,12; Da 12:12|.
{Ye have heard} (\êkousate\). First aorist (constative) active
indicative of \akouô\. As in #Mt 5:21,27,33,38,43|. Ropes
suggests in the synagogues. {Of Job} (\Iôb\). Job did complain,
but he refused to renounce God (#Job 1:21; 2:10; 13:15; 16:19;
19:25f.|). He had become a stock illustration of loyal endurance.
{Ye have seen} (\eidete\). Second aorist (constative) active
indicative of \horaô\. In Job's case. {The end of the Lord} (\to
telos kuriou\). The conclusion wrought by the Lord in Job's case
(#Job 42:12|). {Full of pity} (\polusplagchnos\). Late and rare
compound (\polus, splagchnon\), only here in N.T. It occurs also
in Hermas (_Sim_. v. 7. 4; _Mand_. iv, 3). "Very kind."
{Merciful} (\oiktirmôn\). Late and rare adjective (from
\oikteirô\ to pity), in N.T. only here and #Lu 6:36|.

5:12 {Above all things} (\pro pantôn\). No connection with what
immediately precedes. Probably an allusion to the words of Jesus
(#Mt 5:34-37|). It is not out of place here. See the same phrase
in #1Pe 4:8|. Robinson (_Ephesians_, p. 279) cites like examples
from the papyri at the close of letters. Here it means "But
especially" (Ropes). {Swear not} (\mê omnuete\). Prohibition of
the habit (or to quit doing it if guilty) with \mê\ and the
present active imperative of \omnuô\. The various oaths
(profanity) forbidden (\mête\, thrice) are in the accusative case
after \omnuete\, according to rule (\ouranon, gên, horkon\). 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} (\êtô\).
Imperative active third singular of \eimi\, late form (#1Co
16:22|) for \estô\. "Your yea be yea" (and no more). A different
form from that in #Mt 5:37|. {That ye fall not under judgment}
(\hina mê hupo krisin pesête\). Negative purpose with \hina mê\
and the second aorist active subjunctive of \piptô\, to fall. See
\hina mê krithête\ in verse #9|. \Krisis\ (from \krinô\) is the
act of judging rather than the judgment rendered (\krima\ #Jas
3:1|).

5:13 {Is any suffering?} (\kakopathei tis;\). See verse #10| for
\kakopathia\. The verb in N.T. occurs only here and in #2Ti
2:3,9; 4:5|. The lively interrogative is common in the diatribe
and suits the style of James. {Among you} (\en humin\). As in
#3:13|. {Let him pray} (\proseuchesthô\). Present middle
imperative, "let him keep on praying" (instead of cursing as in
verse #12|). {Is any cheerful} (\euthumei;\). Present active
indicative of \euthumeô\, old verb from \euthumos\ (#Ac 27:36|),
in N.T. only here and #Ac 27:22,25|. {Let him sing praise}
(\psalletô\). Present active imperative of \psallô\, originally
to twang a chord as on a harp, to sing praise to God whether with
instrument or without, in N.T. only here, #1Co 14:15; Ro 15:9;
Eph 5:19|. "Let him keep on making melody."

5:14 {Is any among you sick?} (\asthenei tis en humin;\). Present
active indicative of \astheneô\, old verb, to be weak (without
strength), often in N.T. (#Mt 10:8|). {Let him call for}
(\proskalesasthô\). First aorist (ingressive) middle imperative
of \proskaleô\. Note change of tense (aorist) and middle
(indirect) voice. Care for the sick is urged in #1Th 5:14| ("help
the sick"). Note the plural here, "elders of the church, as in
#Ac 20:17; 15:6,22; 21:18; Php 1:1| (bishops). {Let them pray
over him} (\proseuxasthôsan ep' auton\). First aorist middle
imperative of \proseuchomai\. Prayer for the sick is clearly
enjoined. {Anointing him with oil} (\aleipsantes elaiôi\). First
aorist active participle of \aleiphô\, old verb, to anoint, and
the instrumental case of \elaion\ (oil). The aorist participle
can be either simultaneous or antecedent with \proseuxasthôsan\
(pray). See the same use of \aleiphô elaiôi\ in #Mr 6:13|. The
use of olive oil was one of the best remedial agencies known to
the ancients. They used it internally and externally. Some
physicians prescribe it today. It is clear both in #Mr 6:13| and
here that medicinal value is attached to the use of the oil and
emphasis is placed on the worth of prayer. There is nothing here
of the pagan magic or of the later practice of "extreme unction"
(after the eighth century). It is by no means certain that
\aleiphô\ here and in #Mr 6:13| means "anoint" in a ceremonial
fashion rather than "rub" as it commonly does in medical
treatises. Trench (N.T. Synonyms) says: "\Aleiphein\ is the
mundane and profane, \chriein\ the sacred and religious, word."
At bottom in James we have God and medicine, God and the doctor,
and that is precisely where we are today. The best physicians
believe in God and want the help of prayer.

5:15 {The prayer of faith} (\hê euchê tês pisteôs\). Cf. #1:6|
for prayer marked by faith. {Shall save} (\sôsei\). Future active
of \sôzô\, to make well. As in #Mt 9:21f.; Mr 6:56|. No reference
here to salvation of the soul. The medicine does not heal the
sick, but it helps nature (God) do it. The doctor cooperates with
God in nature. {The sick} (\ton kamnonta\). Present active
articular participle of \kamnô\, old verb, to grow weary (#Heb
12:3|), to be sick (here), only N.T. examples. {The Lord shall
raise him up} (\egerei auton ho kurios\). Future active of
\egeirô\. Precious promise, but not for a professional
"faith-healer" who scoffs at medicine and makes merchandise out
of prayer. {And if he have committed sins} (\kan hamartias êi
pepoiêkôs\). Periphrastic perfect active subjunctive (unusual
idiom) with \kai ean\ (crasis \kan\) in condition of third class.
Supposing that he has committed sins as many sick people have
(#Mr 2:5ff.; Joh 5:14; 9:2f.; 1Co 11:30|). {It shall be forgiven
him} (\aphethêsetai autôi\). Future passive of \aphiêmi\
(impersonal passive as in #Mt 7:2,7; Ro 10:10|). Not in any
magical way, not because his sickness has been healed, not
without change of heart and turning to God through Christ. Much
is assumed here that is not expressed.

5:16 {Confess therefore your sins one to another}
(\exomologeisthe oun allêlois tas hamartias\). Present middle
(indirect) of \exomologeô\. Confession of sin to God is already
assumed. But public confession of certain sins to one another in
the meetings is greatly helpful in many ways. This is not
confessing to one man like a priest in place of the public
confession. One may confess to the pastor without confessing to
God or to the church, with little benefit to anybody. {Pray for
one another} (\proseuchesthe huper allêlôn\). Present middle
imperative. Keep this up. {That ye may be healed} (\hopôs
iathête\). Purpose clause with \hopôs\ and the first aorist
passive subjunctive of \iaomai\. Probably of bodily healing
(verse #14|), though \iaomai\ is used also of healing of the soul
(#Mt 13:15; 1Pe 2:24; Heb 12:13|) as Mayor takes it here.
{Availeth much} (\polu ischuei\). "Has much force." Present
active indicative of \ischuô\ (from \ischus\, strength). {In its
working} (\energoumenê\). Probably the present middle participle
of \energeô\ as Paul apparently uses it in #Ga 5:6; 2Co 4:12; 2Th
2:7|, meaning "when it works." The passive is possible, as is the
usual idiom elsewhere. Mayor argues strongly for the passive
here, "when it is exercised" (Ropes).

5:17 {Of like passions with us} (\homoiopathês hêmin\).
Associative-instrumental case \hêmin\ as with \homoios\. This old
compound adjective (\homoios, paschô\), suffering the like with
another, in N.T. only here and #Ac 14:15|. {He prayed fervently}
(\proseuchêi prosêuxato\). First aorist middle indicative of
\proseuchomai\ and the instrumental case \proseuchêi\ (cognate
substantive), after idiom for intensity in classical Greek, like
\pheugein phugêi\, to flee with all speed (_figura etymologica_),
but particularly frequent in the LXX (#Ge 2:17; 31:30|) in
imitation of the Hebrew infinitive absolute. So #Lu 22:15; Joh
3:29; Ac 4:17|. {That it might not rain} (\tou mê brexai\).
Genitive of the articular infinitive (\brexai\, first aorist
active of \brechô\, old verb, to moisten, #Lu 7:38|, to rain, #Mt
5:45|) with negative \mê\ used either for direct purpose, for an
object clause as here and #Ac 3:12; 15:20|, or even for result.
{For three years and six months} (\eniautous treis kai mênas
hex\). Accusative of extent of time.

5:18 {Gave rain} (\hueton edôken\). This idiom is in the LXX of
God as here of heaven (#1Sa 12:17; 1Ki 18:1|) and also in #Ac
14:17| instead of \ebrexen\ of verse #17|. \Hueton\ is old word
for rain (from \huô\, to rain), genuine here, but not in verse
#7|. {Brought forth} (\eblastêsen\). First aorist active of
\blastanô\, old verb, to sprout (intransitive as #Mr 4:27|), here
as occasionally in later Greek transitive with accusative
\karpon\.

5:19 {If any one among you do err} (\ean tis en humin
planêthêi\). Third-class condition (supposed case) with \ean\ and
the first aorist passive subjunctive of \planaô\, old verb, to go
astray, to wander (#Mt 18:12|), figuratively (#Heb 5:2|). {From
the truth} (\apo tês alêtheias\). For truth see #1:18; 3:14; Joh
8:32; 1Jo 1:6; 3:18f|. It was easy then, and is now, to be led
astray from Christ, who is the Truth. {And one convert him} (\kai
epistrepsêi tis auton\). Continuation of the third-class
condition with the first aorist active subjunctive of
\epistrephô\, old verb, to turn (transitive here as in #Lu
1:16f.|, but intransitive often as #Ac 9:35|).

5:20 {Let him know} (\ginôsketô\). Present active imperative
third person singular of \ginôskô\, but Westcott and Hort read
\ginôskete\ (know ye) after B. In either case it is the
conclusion of the condition in verse #19|. {He which converteth}
(\ho epistrepsas\). First aorist active articular participle of
\epistrephô\ of verse #19|. {From the error} (\ek planês\). "Out
of the wandering" of verse #19| (\planê\, from which \planaô\ is
made). See #1Jo 4:6| for contrast between "truth" and "error." {A
soul from death} (\psuchên ek thanatou\). The soul of the sinner
(\hamartôlon\) won back to Christ, not the soul of the man
winning him. A few MSS. have \autou\ added (his soul), which
leaves it ambiguous, but \autou\ is not genuine. It is ultimate
and final salvation here meant by the future (\sôsei\). {Shall
cover a multitude of sins} (\kalupsei plêthos hamartiôn\). Future
active of \kaluptô\, old verb, to hide, to veil. But whose sins
(those of the converter or the converted)? The Roman Catholics
(also Mayor and Ropes) take it of the sins of the converter, who
thus saves himself by saving others. The language here will allow
that, but not New Testament teaching in general. It is apparently
a proverbial saying which Resch considers one of the unwritten
sayings of Christ (Clem. Al. _Paed_. iii. 12). It occurs also in
#1Pe 4:8|, where it clearly means the sins of others covered by
love as a veil thrown over them. The saying appears also in #Pr
10:12|: "Hatred stirs up strife, but love hides all
transgressions"--that is "love refuses to see faults" (Mayor
admits). That is undoubtedly the meaning in #1Pe 4:8; Jas 5:20|.