Hermas, Vis. iv. 3). It is taken by many commentators (e.g. by Zahn) to mean instrument or means of proving, and these means would be the manifold temptations just mentioned. Thus in Rom. v. 4, where St Paul says 'knowing that tribulation worketh patience,' we have really what St James says. Others would render the word here as exploratio, probatio, in an active sense, i.e. the trying, proving, testing. But a fresh and illuminative rendering has lately been given to the word by Dr Deissmann (Neue Bibelstudien, p. 86, see also E.T.). It would seem that the Greek word for 'proof' is not a substantive but an adjective, in support of which statement Deissmann adduces many instances from the papyri, where the word is used in the sense of valid, genuine, and so of articles of gold, as of the worth of ornaments in a bride's dowry, etc. He would therefore render the phrase here, as in 1 Pet., 'that which is genuine in your faith'; cf. 2 Cor. viii. 8, and Luther's translation, euer glaube, so er rechtschaffen ist, i.e. 'your faith, so it be true, genuine,' etc. (It is highly probable that the Greek commentator Oecumenius took the word as an adj.1)

This early mention of and prominence given to faith is rightly regarded as an indication that St James was not likely to depreciate its proper use; see further v. 6. 'In the Epistle of St James "faith" is twice applied to prayer (i. 6, v. 15), where it means faith that God will

grant what is prayed for. Twice it means "Christian faith" (so here and in ii. 1). In the controversial passage, ii. 14-26, where faith is contrasted with works, the faith intended is "faith in God."......Faith with St James is more often the faith which is common to Jew and Christian; even when it is Christian faith, it stops short of the Christian enthusiasın' see The Meaning of Faith in the N.T. (Sanday and Headlam, Romans, p. 31).

worketh, lit. 'works out' (Lat. efficere).

patience, rather ‘endurance,' with not merely a passive but an active side; ‘a noble word,' Trench calls it; it does not mark merely the endurance...but the brave patience (perseverantia) with which the Christian contends against the various hindrances, persecutions, and temptations that befall him in his conflict with the inward and outward world,' Synonyms, II. 3; see too Speaker's Commentary on 2 Cor. vi. 4: 'perseverantia quod majus est quam patientia' (Theile): cf. Matt. x. 22, xxiv. 13.

4. have its perfect work, i.e. have its full effect, attain its end, according to the derivation of the word; see further below.

perfect and entire. Both adjectives are used in the LXX in a moral and religious sense, the first of Noah in Gen. vi. 9, and Ecclus. xliv. 17, and the second of the knowledge of God, which is 'perfect righteousness,' Wisd. xv. 3, and of 'perfect piety,'

4 Macc. xv. 17. The first adj. is variously employed, but always with reference to the idea of the attainment of an 'end,' the meaning of the noun from which it is derived; so of full-grown men in a physical sense, so too in an ethical and spiritual sense, 1 Cor. ii. 6; Phil. iii. 15; Col. i. 28, etc.: cf. its use of religious growth, LXX 1 Chron. xxv. 8, where the teachers (the 'perfect') are set over against the scholars. The second adj. according to its derivation would mean that which is whole and entire in all its parts, complete; so the cognate noun denotes physical wholeness, both in the O. and N.T., Isaiah i. 6; Acts iii. 16. But, as in the case of the former adj., the transition was easily made to the meaning of mental and moral entireness; see instances above, and in the N.T., 1 Thess. v. 23. We may thus fairly say that in the 'perfect' character no grace is merely in its weak imperfect beginnings, but all have reached a certain ripeness and maturity, whilst in the 'entire' character no grace which ought to be in a Christian man is wanting; so Trench, Synonyms, I. xxii., and Hastings' B.D. III. Art. 'Perfection.' The first adj. with its cognate words is used in the LXX as in classical Greek with reference to sacrifices, and also of the priests by Philo, and the second adj. in a similar way by Philo, both of priests and sacrifices, but not so in LXX. On this account some commentators think that the term may be introduced here owing to this sacrificial import, and with the thought that Christians should present themselves as perfect sacrifices to God (compare the language in v. 18), but it can scarcely be said that there is any definite hint of this in the text. It is of interest also to note that this word

'perfect' is found more frequently in this Epistle than in any other N.T. book. The whole level of life seems lifted even in these early days of the Church's history, and if we ask the reason, the best answer has been found in the reminder that the Sermon on the Mount with its call to perfection (Matt. v. 48) had intervened between the Old Testament and the New.

lacking in nothing, i.e. in no respect lacking this perfectness and completeness, although in many things we all stumble, cf. iii. 2. Only One can be strictly called 'perfect,' whilst we are encouraged to aim at perfection, even as children ever setting before them, and striving to attain to, the likeness of their Father.

The

On the stages of Christian growth here, and their resemblance to Rom. v. 4, see Mayor, pp. 35, 178. rendering above in v. 3 would require a somewhat different, but no less valuable order. "That which is genuine in your faith' produces endurance; thus Moses endured because by faith he saw Him who is invisible, Heb. xi. 27, and this endurance, if abiding and lasting, has for its result a Christian character thorough and complete.

If men who have worked amongst the poor can tell us that this Epistle with its demand for what is practical in our religion has a special message for our own day (see Introduction to Mr Adderley's St James), it is significant that the writer places in its forefront 'that which is genuine in your faith' as the source and sustainer of an endurance capable of bearing not only the tribulation and persecution, which may arise because of the Word, but also the daily toil and labour, the daily trials of the Christian life.

R.V. in Rom. xii. 8, in each case simplicity or singleness in margin. The Greek use of the adverb would rather justify the rendering simply, and this rendering fits in better with the following description 'and upbraideth not,' the gift being unconditional, and without any of the imperfections which stain human gifts. The rendering liberally for the adverb seems to have arisen from the fact that 'simplicity,' disinterestedness in giving, is nearly allied to liberality (Vulg. affluenter). The cognate adj. = lit. without folds, and so of that which is single, simple; cf. Sanday and Headlam's Romans, p. 357, and the description of Issachar as the 'simple' man, Test. xii. Patr.

and upbraideth not, i.e. in contrast to the behaviour of men (as perhaps is further indicated in v. 10 and v. 9), who cast favours bestowed in one's teeth. Cf. Ecclus. xx. 15, xli. 22. Others take the word to mean that God does not reject or repel men, or treat them abusively, whilst others again would take the word in the most general sense to mean that God does not upbraid with any kind of reproach, although we are so unworthy to make any request of Him; but see Mark xvi. 14.

and it shall be given him. Matt. vii. 7; Luke vi. 38. A reminiscence of the words of Jesus.

6. But let him ask in faith. To St James also, says Bengel, faith is prora et puppis, prow and stern. With the whole of the verse, cf. Ecclus. i. 28, ii. 12, vii. 10, and xxxiii. 2, xxxv. 16, 17; 'faith,' trust in God that the request will be granted according to His will: cf.

Mark xi. 22 ff., and the expression v. 15, 'the prayer of faith.' The influence of the whole passage on Hermas is very marked, cf. Mand.ix. 6, 7; Sim. v. 4, 3. In this verse we again note the writer's characteristic of 'catching up' a preceding verb.

nothing doubting. The 'wavering' of A.V., so Tynd., may have been introduced on account of the word 'wave' following. In Matt. xxi. 21, although not so found in profane writers, the word is used in the sense of doubting, hesitating; so too in Mark xi. 23, Rom. iv. 20, xiv. 23 (Jude 22, R.V.) as the opposite of faith: this practical doubting which shows that a man is divided between God and the world St James reproves elsewhere, cf. ii. 4, iv. 3, 4.

the surge of the sea, the Greek word suggesting size and extension (often in the LXX) as compared with the usual word for 'wave'-the violent agitation of the sea; only once elsewhere in N.T., Luke viii. 24, of the tempest on the Lake of Gennesaret. Such a storm St James might often have seen; see also note on iii. 4. The same noun in its metaphorical use also denotes 'storm' rather than 'wave' (see Dean of Westminster on Ephes. iv. 14).

driven by the wind and tossed, in A.V. 'with' for 'by.' The first participle in the Greek may perhaps have been coined by the writer, since it does not occur in the LXX or classical Greek, although a verb very similar in form is found in the latter. St James seems to have had a special liking for verbs with the particular termination of the verb before us.

tossed, only here in the N.T. but

The

used by Philo of water agitated by winds, so by Dio Cass. of the surge of the sea tossed to and fro, and by Dio Chrys. of the demos, compared to a sea agitated by the wind. This second participle is apparently employed to strengthen the first as a stronger expression, and there is no need to regard the former word as denoting external, and the latter internal agitation (Bengel). Divine wisdom cannot dwell in a mind thus tossed hither and thither, and never continuing in one stay. The verb in the text is referred to two derivations, (1) a noun meaning a bellows or fan used with reference to kindling a flame (or to cooling with a fan), and (2) a noun denoting the rapid movement of wind or waves, etc. (used also of a storm), a derivation which is undoubtedly the more probable; cf. the word Eu-ripus (from the same deriv.), where, so it was said, the tide ebbed and flowed seven times a day; hence used proverbially of an unstable, wavering man, as by Aeschines and Aristotle, and here by St James. With this verse cf. Ephes. iv. 13, 14, where the 'perfect' are contrasted with children 'tossed to and fro' by every wind of teaching.

7. For let not that man think. The 'for' is perhaps best taken as giving the reason for the exhortation 'let him ask in faith.' 'Faith does not think,' says Bengel truly; 'fides non opinatur.' The verb for 'think,' seldom found in the Greek of the

N.T. (John xxi. 25; Phil. i. 17), expresses a judgment which has feeling rather than thought for its ground (Grimm-Thayer), 'fancy'; 'that man,' the whole expression in the Greek would seem to indicate something of contempt.

the Lord, usually taken as referring to God the Father, and possibly the context which is concerned with the gifts of God in answer to prayer demands this, but, on the other hand, it would certainly seem that in v. 14, 15, Christ is thought of as answering 'the prayer of faith,' and it may be so here.

8. a doubleminded man, unstable in all his ways, in apposition to 'that man' (see Mayor, Weiss). A.V. inserts 'is' before 'a doubleminded man' with all other E.V. and Vulg., but the connection with the former clause is quite plain as above. W.H. and R. V. marg. render: 'For let not that man think that a doubleminded man etc. shall receive anything of the Lord''

doubleminded. The man is regarded as having two minds, the one set on God, the other on the world (cf. iv. 8), and so the character is entirely opposed to the single-hearted and entire devotion claimed by Christ, Matt. xxii. 37. In modern life the career and character of a 'doubleminded' man has been forcibly portrayed in Arthur Clough's famous poem Dipsychus, and more than one recent writer