{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/jam002.htm","path":"bib/cmt/vws/jam002.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/jam002.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nHave (\u1f14\u03c7\u03b5\u03c4\u03b5)\nRev., hold, not in the sense of hold fast, cleave to, but of possessing, occupying, and practising, as a matter of habit. Thus we say that a man holds his property by a certain tenure. A rented estate is a holding. So of an opinion, or set of opinions, with which one is publicly identified. We say that he holds thus and so.\nWith respect of persons (\u1f10\u03bd \u03c0\u03c1\u03bf\u03c3\u03c9\u03c0\u03bf\u03bb\u03b7\u03bc\u03c8\u03af\u03b1\u03b9\u03c2)\nFrom \u03c0\u03c1\u03cc\u03c3\u03c9\u03c0\u03bf\u03bd, the countenance, and \u03bb\u03b1\u03bc\u03b2\u03ac\u03bd\u03c9, to receive. To receive the countenance is a Hebrew phrase. Thus Leviticus 19:15 (Sept.): \u039f\u1f50 \u03bb\u03ae\u03c8\u1fc3 \u03c0\u03c1\u03bf\u03c3\u03c9\u03c0\u03bf\u03bd \u03c0\u03c4\u03c9\u03c7\u03bf\u1fe6: Thou shalt not respect the person (receive the countenance) of the poor. Compare Luk 20:21; Rom 2:11; and Jde 1:16.\nThe Lord of glory\nCompare Co1 2:8; Act 7:2; Eph 1:17.\nAssembly (\u03c3\u03c5\u03bd\u03b1\u03b3\u03c9\u03b3\u1f74\u03bd)\nThe word synagogue is a transcript of this. From \u03c3\u03cd\u03bd, together, and \u1f04\u03b3\u03c9, to bring. Hence, literally, a gathering or congregation, in which sense the word is common in the Septuagint, not only of assemblies for worship, but of gatherings for other public purposes. From the meeting itself the transition is easy to the place of meeting, the synagogue; and in this sense the term is used throughout the New Testament, with the following exceptions: In Act 13:43, it is rendered congregation by the A. V., though Rev. gives synagogue; and in Rev 2:9; Rev 3:9, the unbelieving Jews, as a body, are called synagogue of Satan. As a designation of a distinctively Jewish assembly or place of worship it was more sharply emphasized by the adoption of the word \u1f10\u03ba\u03ba\u03bb\u03b7\u03c3\u03af\u03b1, ecclesia, to denote the Christian church. In this passage alone the word is distinctly applied to a Christian assembly or place of worship. The simplest explanation appears to be that the word designates the place of meeting for the Christian body, James using the word most familiar to the Jewish Christians; an explanation which receives countenance from the fact that, as Huther observes, \"the Jewish Christians regarded themselves as still an integral part of the Jewish nation, as the chosen people of God.\" As such a portion they had their special synagogue. From Act 6:9, we learn that there were numerous synagogues in Jerusalem, representing different bodies, such as the descendants of Jewish freedmen at Rome, and the Alexandrian or Hellenistic Jews. Among these would be the synagogue of the Christians, and such would be the case in all large cities where the dispersed Jews congregated. Alford quotes a phrase from the \"Testaments of the Twelve Patriarchs:\" the synagogue of the Gentiles. Compare Heb 10:25, \"the assembling together (\u1f10\u03c0\u03b9\u03c3\u03c5\u03bd\u03b1\u03b3\u03c9\u03b3\u1f74\u03bd) of yourselves.\"\nWith a gold ring (\u03c7\u03c1\u03c5\u03c3\u03bf\u03b4\u03b1\u03ba\u03c4\u03cd\u03bb\u03b9\u03bf\u03c2)\nOnly here in New Testament. Not a man wearing a single gold ring (as A. V. and Rev.), which would not attract attention in an assembly where most persons wore a ring, but a gold-ringed man, having his hands conspicuously loaded with rings and jewels. The ring was regarded as an indispensable article of a Hebrew's attire, since it contained his signet; and the name of the ring, tabbath, was derived from a root signifying to impress a seal. It was a proverbial expression for a most valued object. See Isa 22:24; Hag 2:23. The Greeks and Romans wore them in great profusion. Hannibal, after the battle of Cannae, sent as a trophy to Carthage, three bushels of gold rings from the fingers of the Roman knights slain in battle. To wear rings on the right hand was regarded as a mark of effeminacy; but they were worn profusely on the left. Martial says of one Charinus that he wore six on each finger, and never laid them aside, either at night or when bathing. The fops had rings of different sizes for summer and winter. Aristophanes distinguishes between the populace and those who wear rings, and in his comedy of \"The Clouds\" uses the formidable word \u03c3\u03c6\u03c1\u03b1\u03b3\u03b9\u03b4\u03bf\u03bd\u03c5\u03c7\u03b1\u03c1\u03b3\u03bf\u03ba\u03bf\u03bc\u1fc6\u03c4\u03b1\u03b9, lazy, long-haired fops, with rings and well-trimmed nails. Demosthenes was so conspicuous for this kind of ornament that, at a time of public disaster, it was stigmatized as unbecoming vanity. Frequent mention is made of their enormous cost. They were of gold and silver, sometimes of both; sometimes of iron inlaid with gold. The possible beauty of these latter will be appreciated by those who have seen the elegant gold and iron jewellery made at Toledo, in Spain. Sometimes they were of amber, ivory, or porcelain. The practice of wearing rings was adopted by the early Christians. Many of their rings were adorned with the symbols of the faith - the cross, the anchor, the monogram of Christ, etc. Among the rings found in the catacombs are some with a key, and some with both a key and a seal, for both locking and sealing a casket.\nGoodly apparel (\u1f10\u03c3\u03b8\u1fc6\u03c4\u03b9 \u03bb\u03b1\u03bc\u03c0\u03c1\u1fb7)\nLit., bright or shining clothes. Rev., fine clothing.\nVile (\u1fe5\u03c5\u03c0\u03b1\u03c1\u1fb7)\nCompare Jam 1:21; and see on Pe1 3:21.\nYe have respect (\u1f10\u03c0\u03b9\u03b2\u03bb\u03ad\u03c8\u03b7\u03c4\u03b5)\nLit., ye look upon, with the idea of respectful consideration; ye regard. Compare Luk 1:48; Luk 9:38.\nIn a good place (\u03ba\u03b1\u03bb\u1ff6\u03c2)\nLit., honorably; in a seat of honor.\nUnder\nNot literally underneath, but down on the ground beside. Compare Mat 23:6, on the fondness of the Jews for the chief places in the synagogue.\nAre ye not partial in yourselves? (\u03bf\u1f50 \u03b4\u03b9\u03b5\u03ba\u03c1\u03af\u03b8\u03b7\u03c4\u03b5 \u1f10\u03bd \u1f11\u03b1\u03c5\u03c4\u03bf\u1fd6\u03c2)\nWrong. The constant sense of the verb in the New Testament is doubt, except Act 11:2; Jde 1:9, where it means dispute. Compare Jam 1:6. The meaning here is, therefore, that, in making a distinction between the rich and the poor, they expressed a doubt concerning the faith which they professed, and which abolished such distinctions. Hence, Rev., rightly, Are ye not divided in your own mind?\nJudges of evil thoughts (\u03ba\u03c1\u03b9\u03c4\u03b1\u1f76 \u03b4\u03b9\u03b1\u03bb\u03bf\u03b3\u03b9\u03c3\u03bc\u1ff6\u03bd \u03c0\u03bf\u03bd\u03b7\u03c1\u1ff6\u03bd)\nBetter, as Rev., \"judges with evil thoughts.\" The form of expression is the same as in Luk 18:6, \u03ba\u03c1\u03b9\u03c4\u1f74\u03c2 \u03c4\u1fc6\u03c2 \u1f00\u03b4\u03b9\u03ba\u03af\u03b1\u03c2, the judge of injustice, i.e., the unjust judge. So Jam 1:25, a hearer of forgetfulness. The word thoughts is, rather, reasonings. See on deceiving yourselves (Jam 1:22). Compare Luk 5:21. Their evil processes of thought lead to these unjust discriminations.\nHearken, my beloved brethren\nAlford cites this phrase as one of the very few links which connect this epistle with the speech of James in Act 15:13.\nThe poor of this world (\u03c4\u03bf\u1f7a\u03c2 \u03c0\u03c4\u03c9\u03c7\u03bf\u1f7a\u03c2 \u03c4\u03bf\u1fe6 \u03ba\u03cc\u03c3\u03bc\u03bf\u03c5)\nBut the correct reading is \u03c4\u1ff7 \u03ba\u03cc\u03c3\u03bc\u1ff3, to the world; and the expression is to be explained in the same way as \u1f00\u03c3\u03c4\u03b5\u1fd6\u03bf\u03c2 \u03c4\u1ff7 \u0398\u03b5\u1ff7, fair unto God, Act 7:20, and \u03b4\u03c5\u03bd\u03b1\u03c4\u1f70 \u03c4\u1ff7 \u0398\u03b5\u1ff7, mighty through (Rev., before) God, Co2 10:4. So Rev., poor as to the world, in the world's esteem. Poor, see on Mat 5:3.\nRich in faith\nThe Rev., properly, inserts to be, since the words are not in apposition with poor, but express the object for which God has chosen them. Faith is not the quality in which they are to be rich, but the sphere or element; rich in their position as believers. \"Not the measure of faith, in virtue of which one man is richer than another, is before the writer's mind, but the substance of the faith, by virtue of which every believer is rich\" (Wiesinger, cited by Alford).\nDespised (\u1f20\u03c4\u03b9\u03bc\u03ac\u03c3\u03b1\u03c4\u03b5)\nNot strong enough. They had manifested their contempt; had done despite to them. Rev., correctly, dishonored. From the use of the aorist tense, ye dishonored, which the A. V. and Rev. render as a perfect, ye have dishonored, the reference would appear to be to a specific act like that described in Jam 2:2, Jam 2:3.\nOppress (\u03ba\u03b1\u03c4\u03b1\u03b4\u03c5\u03bd\u03b1\u03c3\u03c4\u03b5\u03cd\u03bf\u03c5\u03c3\u03b9\u03bd)\nOnly here and Act 10:38. The preposition \u03ba\u03b1\u03c4\u03ac, against, implies a power exercised for harm. Compare being lords over, Pe1 5:3, and exercise dominion, Mat 20:25, both compounded with this preposition.\nDraw (\u1f15\u03bb\u03ba\u03bf\u03c5\u03c3\u03b9\u03bd)\nNot strong enough. The word implies violence. Hence, better, as Rev., drag. Compare Livy's phrase, \"a lictoribus trahi, to be dragged by the lictors to judgment;\" Act 8:3, of Saul haling or hauling men and women to prison; and Luk 12:58.\nJudgment-seats (\u03ba\u03c1\u03b9\u03c4\u03ae\u03c1\u03b9\u03b1)\nOnly here and Co1 6:2, Co1 6:4.\nThey (\u03b1\u1f50\u03c4\u03bf\u1f76)\nEmphatic. \"Is it not they who blaspheme?\"\nWorthy (\u03ba\u03b1\u03bb\u1f78\u03bd)\nRev., better, because stronger, honorable. By this epithet the disgracefulness of the blasphemy is emphasized.\nBy the which ye are called (\u03c4\u1f78 \u1f10\u03c0\u03b9\u03ba\u03bb\u03b7\u03b8\u1f72\u03bd \u1f10\u03c6' \u1f51\u03bc\u1fb6\u03c2)\nLit., which is called upon you; the name of Christ, invoked in baptism. The phrase is an Old-Testament one. See Deu 28:10, where the Septuagint reads that the name of the Lord has been called upon race. Also, Ch2 7:14; Isa 4:1. Compare Act 15:17.\nFulfil the royal law (\u03bd\u03cc\u03bc\u03bf\u03bd \u03c4\u03b5\u03bb\u03b5\u1fd6\u03c4\u03b5 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b9\u03ba\u1f78\u03bd)\nThe phrase occurs only here and Rom 2:27. \u03a4\u03b5\u03bb\u03b5\u1fd6\u03bd, fulfil, is stronger than the more common word \u03c4\u03b7\u03c1\u03b5\u1fd6\u03bd, observe or keep, which appears in Jam 2:10. Compare, also, Mat 19:17; Mat 23:3; Joh 14:15, etc. James here speaks of a single commandment, the proper word for which is \u1f10\u03bd\u03c4\u03bf\u03bb\u03ae, while \u03bd\u03cc\u03bc\u03bf\u03c2 is the body of commandments. It is appropriate here, however, since this special commandment sums up the entire law. See Rom 13:10; Gal 5:14. It is the royal law; the king of all laws.\nThe phrase royal law is of Roman origin (lex regia). In the kingly period of Roman history it did not signify a law promulgated by the absolute authority of the king, but a law passed by a popular assembly under the presidency of the king. In later times the term was applied to all laws the origin of which was attributed to the time of the kings. Gradually the term came to represent less of the popular will, and to include all the rights and powers which the Roman people had formerly possessed, so that the emperor became what formerly the people had been, sovereign. \"It was not,\" says Gibbon, \"before the ideas and even the language of the Romans had been corrupted, that a royal law (lex regia) and an irrevocable gift of the people were created....The pleasure of the emperor, according to Justinian, has the vigor and effect of law, since the Roman people, by the royal law, have transferred to their prince the full extent of their own power and sovereignty. The will of a single man, of a child, perhaps, was allowed to prevail over the wisdom of ages and the inclinations of millions; and the degenerate Greeks were proud to declare that in his hands alone the arbitrary exercise of legislation could be safely deposited\" (\"Decline and Fall,\" ch. xliv.).\nYe have respect to persons (\u03c0\u03c1\u03bf\u03c3\u03c9\u03c0\u03bf\u03bb\u03b7\u03bc\u03c0\u03c4\u03b5\u1fd6\u03c4\u03b5)\nOnly here in New Testament. See on Jam 2:1.\nYe commit sin (\u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1\u03bd \u1f10\u03c1\u03b3\u03ac\u03b6\u03b5\u03c3\u03b8\u03b5)\nLit., \"work sin.\" Compare Mat 7:23; Act 10:35; Heb 11:33. The phrase is rather stronger than the more common \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1\u03bd \u03c0\u03bf\u03b9\u03b5\u1fd6\u03bd, to do sin, Joh 8:34; Jam 5:15; Pe1 2:22. The position of sin is emphatic: \"it is sin that ye are working.\"\nAnd are convinced (\u1f10\u03bb\u03b5\u03b3\u03c7\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9)\nRather, as Rev., convinced. The word, which is variously rendered in A. V. tell a fault, reprove, rebuke, convince, while it carries the idea of rebuke, implies also a rebuke which produces a conviction of the error or sin. See on Joh 8:46. Compare Joh 3:20; Joh 8:9; Co1 14:24, Co1 14:25.\nKeep (\u03c4\u03b7\u03c1\u03ae\u03c3\u1fc3)\nSee on Jam 2:8.\nOffend (\u03c0\u03c4\u03b1\u03af\u03c3\u1fc3)\nLit., as Rev., stumble.\nHe is guilty (\u03b3\u03ad\u03b3\u03bf\u03bd\u03b5\u03bd \u1f14\u03bd\u03bf\u03c7\u03bf\u03c2)\nLit., he is become guilty. \u1f1c\u03bd\u03bf\u03c7\u03bf\u03c2, guilty, is, strictly, holden; within the condemning power of. Compare Mat 26:66; Mar 3:29; Co1 11:27. Huther cites a Talmudic parallel: \"But if he perform all, but omit one, he is guilty of every single one.\"\nA transgressor (\u03c0\u03b1\u03c1\u03b1\u03b2\u03ac\u03c4\u03b7\u03c2)\nFrom \u03c0\u03b1\u03c1\u03ac, beyond, and \u03b2\u03b1\u03af\u03bd\u03c9, to go. A transgressor, therefore, is one who goes beyond the line. So, also, trespass, which is transpass, from the Latin trans, across, and passus, a step. A similar word occurs in Homer, \u1f51\u03c0\u03b5\u03c1\u03b2\u03b1\u03c3\u03af\u03b1, a transgression or trespass, from \u1f51\u03c0\u03ad\u03c1, over, and \u03b2\u03b1\u03af\u03bd\u03c9, to go.\nSo\nWith reference to what follows, speak and do.\nHe shall have judgment without mercy that hath shewed no mercy (\u1f21 \u03b3\u1f70\u03c1 \u03ba\u03c1\u03af\u03c3\u03b9\u03c2 \u1f00\u03bd\u03af\u03bb\u03b5\u03c9\u03c2 \u03c4\u1ff7 \u03bc\u1f74 \u03c0\u03bf\u03b9\u03ae\u03c3\u03b1\u03bd\u03c4\u03b9 \u1f14\u03bb\u03b5\u03bf\u03c2)\nLit., as Rev., judgment is without mercy to him that hath shewed no mercy. Both A. gr. and Rev. omit the article \"the judgment,\" that, namely, which is coming. Hath shewed, or, lit., shewed (aorist tense). The writer puts himself at the stand-point of the judgment, and looks backward.\nRejoiceth (\u03ba\u03b1\u03c4\u03b1\u03ba\u03b1\u03c5\u03c7\u1fb6\u03c4\u03b1\u03b9)\nThe simple verb \u03ba\u03b1\u03c5\u03c7\u03ac\u03bf\u03bc\u03b1\u03b9 means to speak loud, to be loud-tongued; hence, to boast. Better, therefore, as Rev., glorieth. Judgment and mercy are personified. While judgment threatens condemnation, mercy interposes and prevails over judgment. \"Mercy is clothed with the divine glory, and stands by the throne of God. When we are in danger of being condemned, she rises up and pleads for us, and covers us with her defence, and enfolds us with her wings\" (Chrysostom, cited by Gloag).\nWhat doth it profit? (\u03c4\u03af \u03c4\u1f78 \u1f44\u03c6\u03b5\u03bb\u03bf\u03c2)\nLit., what is the profit? \u1f4c\u03c6\u03b5\u03bb\u03bf\u03c2, profit, only here, Jam 2:16, and Co1 15:32.\nBe (\u1f51\u03c0\u03ac\u03c1\u03c7\u03c9\u03c3\u03b9\u03bd)\nThe distinction between this word and the simple \u03b5\u1f36\u03bd\u03b1\u03b9, to be, is very subtle. The verb \u1f51\u03c0\u03ac\u03c1\u03c7\u03c9 originally means to make a beginning; hence, to begin or to come into being; and, though used substantially as a synonym of \u03b5\u1f36\u03bd\u03b1\u03b9, of a thing actually existing and at hand, it has a backward look to an antecedent condition which has been protracted into the present. Thus we might paraphrase here, \"If a brother or sister, having been in a destitute condition, be found by you in that condition.\" \u0395\u1f36\u03bd\u03b1\u03b9, on the other hand, would simply state the present fact of destitution. See on Pe2 1:8.\nDestitute (\u03bb\u03b5\u03b9\u03c0\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9)\nLit., left behind; and hence lacking, as Rev. Compare Jam 1:4, Jam 1:5. This usage of the word occurs in James only.\nDaily (\u1f10\u03c6\u03b7\u03bc\u03ad\u03c1\u03bf\u03c5)\nOnly here in New Testament.\nDepart in peace (\u1f51\u03c0\u03ac\u03b3\u03b5\u03c4\u03b5 \u1f10\u03bd \u03b5\u1f30\u03c1\u03ae\u03bd\u1fc3)\nCompare \u1f55\u03c0\u03b1\u03b3\u03b5 or \u03c0\u03bf\u03c1\u03b5\u03cd\u03bf\u03c5 \u03b5\u1f30\u03c2 \u03b5\u1f30\u03c1\u03b7\u03bd\u03ae\u03bd, go into peace, Mar 5:34; Luk 7:50.\nBe filled (\u03c7\u03bf\u03c1\u03c4\u03ac\u03b6\u03b5\u03c3\u03b8\u03b5)\nSee on Mat 5:6.\nThose things which are needful (\u03c4\u1f70 \u1f10\u03c0\u03b9\u03c4\u03ae\u03b4\u03b5\u03b9\u03b1)\nBeing alone (\u03ba\u03b1\u03b8' \u1f11\u03b1\u03c5\u03c4\u03ae\u03bd)\nWrong. Rev., correctly, in itself. The phrase belongs to dead. It is dead, not merely in reference to something else, but absolutely.\nWithout (\u03c7\u03c9\u03c1\u1f76\u03c2)\nRev., more literally, apart from.\nAnd I will shew thee, etc\nThe Rev. brings out the antithesis more sharply by keeping more closely to the Greek order: I by my works will shew, etc.\nTremble (\u03c6\u03c1\u03af\u03c3\u03c3\u03bf\u03c5\u03c3\u03b9\u03bd)\nOnly here in New Testament. It means, originally, to be rough on the surface; to bristle. Hence, used of the fields with ears of corn; of a line of battle bristling with shields and spears; of a silver or golden vessel rough with embossed gold. Aeschylus, describing a crowd holding up their hands to vote, says, the air bristled with right hands. Hence, of a horror which makes the hair stand on end and contracts the surface of the skin, making \"gooseflesh.\" Rev., much better, shudder.\nVain (\u03ba\u03b5\u03bd\u03ad)\nLit., empty, without spiritual life.\nDead (\u03bd\u03b5\u03ba\u03c1\u03ac)\nBut the best texts read \u1f00\u03c1\u03b3\u03ae, idle; as of money which yields no interest, or of land lying fallow.\nWhen he had offered (\u1f00\u03bd\u03b5\u03bd\u03ad\u03b3\u03ba\u03b1\u03c2)\nIncorrect. For the participle states the ground of his justification. By works gives the general ground; offered, etc., the specific work. Compare Gen 22:16, Gen 22:17. Rev., correctly, in that he offered. The word \u1f00\u03bd\u03b5\u03bd\u03ad\u03b3\u03ba\u03b1\u03c2 is, lit., brought up to; and means, not actually to offer up in sacrifice (though Isaac was morally sacrificed in Abraham's will), but to bring to the altar as an offering See on Pe1 2:5.\nWrought with his works (\u03c3\u03c5\u03bd\u03ae\u03c1\u03b3\u03b5\u03b9 \u03c4\u03bf\u1fd6\u03c2 \u1f14\u03c1\u03b3\u03bf\u03b9\u03c2)\nThere is a play on the words in the Greek: worked with his works.\nWas fulfilled (\u1f10\u03c0\u03bb\u03b7\u03c1\u03ce\u03b8\u03b7)\nNot was confirmed, which the word does not mean either in New-Testament or in classical usage, but was actually and fully realized. James here uses the formula which in the Old Testament is employed of the realizing of a former utterance. See Kg1 2:27; 2 Chronicles 36:22 (Sept.).\nImputed (\u1f10\u03bb\u03bf\u03b3\u03af\u03c3\u03b8\u03b7)\nLit., as Rev., reckoned.\nHe was called the friend of God\nThe term, however, does not occur either in the Hebrew or Septuagint, though it is found in the A. V. and retained in Rev. Old Testament. In 2 Chronicles 20:7 (Sept.), thy friend is \u03c4\u1ff7 \u1f20\u03b3\u03b1\u03c0\u03b7\u03bc\u03ad\u03bd\u1ff3, thy beloved. In Isaiah 41:8 (Sept.), my friend is \u1f43\u03bd \u1f20\u03b3\u03ac\u03c0\u03b7\u03c3\u03b1, whom I loved. \"The friend of God\" is still the favorite title of Abraham among the Jews and Mohammedans.\nRahab\nAlso referred to in Heb 11:31, among the examples of faith. Dante places her in the third heaven:\n\"Thou fain wouldst know who is within this light\nThat here beside me thus is scintillating,\nEven as a sunbeam in the limpid water.\nThen know thou, that within there is at rest\nRahab, and being to our order joined,\nWith her in its supremest grade 'tis sealed.\nFirst of Christ's Triumph was she taken up.\nFull meet it was to leave her in some heaven,\nEven as a palm of the high victory\nWhich he acquired with one palm and the other,\nBecause she favored the first glorious deed\nOf Joshua upon the Holy Land.\"\nParadise, ix., 112-125.\nRahab became the wife of Salmon, and the ancestress of Boaz, Jesse's grandfather. Some have supposed that Salmon was one of the spies whose life she saved. At any rate, she became the mother of the line of David and of Christ, and is so recorded in Matthew's genealogy of our Lord, in which only four women are named. There is a peculiar significance in this selection of Rahab with Abraham as an example of faith, by James the Lord's brother.\nSent them out (\u1f10\u03ba\u03b2\u03b1\u03bb\u03bf\u1fe6\u03c3\u03b1)\nBetter, thrust them forth, implying haste and fear. Compare Mar 1:12; Luk 4:29; Act 16:37.\nAnother way\nThan that by which they entered. Through the window. See Jos 2:15.\nWorks (\u03c4\u1ff6\u03bd \u1f14\u03c1\u03b3\u03c9\u03bd)\nNote the article: the works belonging or corresponding to faith; its works.","title":"Vincent's Word Studies: James: James Chapter 2","type":"page"}