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Jam 1:17. Πᾶσα, every[11]) The connection of the discourse is evident, when thus resolved: δόσις, a “gift” (a giving), which is altogether good; δώρημα, a boon, which is altogether perfect. No evil things come from above, but only things good and perfect. The words “good” and “perfect” form the predicate of the sentence; “gift” and “boon” are the subject.[12] “Every,” in both clauses, if the meaning is considered, belongs to the subject.[13] Comp. “all,” Jam 1:2, note.-δόσις, a giving, a gift) A “good gift,” as opposed to “sin,” denotes those things which, from the beginning and by daily increase, tend to righteousness and piety. A “perfect boon,” as opposed to “when it is finished” and “death,” denotes those things which relate to perfection of character and a happy life: comp. 2Pe 1:3.-ἄνωθέν ἐστι καταβαῖνον) is that which descends from above. Comp. “descending,” Jam 3:15.-ἀπὸ, from) namely, “from the Father of lights.” The expression, from above, is hereby explained.-τοῦ Πατρὸς τῶν φώτων, the Father of lights) The title of Father is here used with great propriety. There follows, in the next verse, ἀπεκύησεν, “He begat us.” He stands in the place of father and mother. He is the Father even of spiritual lights in the kingdom of grace and glory. Much more then is He Himself “Light” 1Jn 1:5. Immediately on mention of “light,” there is added, as usual, mention of life, by regeneration, Jam 1:18.-πὰρ ᾧ οὐκ ἔνι παραλλαγὴ ἢ τροπῆς ἀποσκίασμα, with whom is no variableness, or shadow of turning) Παραλλαγὴ denotes a change in the understanding (see 2Ki 9:20,[14] Septuagint); τροπὴ, a change in the will. In each word there is a metaphor taken from the stars, and used with singular propriety in this passage, where mention is made of lights. Παραλλαγὴ and τροπὴ occur in nature (see τροπὰς in Job 38:33), which has a daily vicissitude of day and night, and has at one time a greater length of day, at another time a greater length of night; but there is nothing of this kind in God. He is pure, unsullied [nothing but] Light. Παραλλαγὴ and τροπὴ, variation and change, if they take place at all, take place in us, and not in the Father of lights. Ἀποσκίασμα sometimes has the meaning of ὁμοίωμα, likeness: for so Hesychius explains it; whence Gregory of Nazianzus uses as synonyms, τὸ τῆς ἀληθείας ἴνδαλμα καὶ ἀποσκίασμα, the appearance and likeness of the truth; and in Cicero, as Budæus observes, the outline of an object is opposed to its perfection. But in this passage it is opposed to lights, and is therefore used more correctly; so that ἀποσκίασμα τροπῆς is the first casting of a shadow, which is accompanied by a revolution. The same Hebraistic use of the genitive occurs shortly after in Jam 1:21, superfluity of naughtiness, from which we may infer, that there is an opposition between the words variableness and good gift; just as shadow of turning is opposed to the expression, perfect boon. Παραλλαγὴ denotes something greater: hence there is a gradation in the negative sentence: not even the shadow of turning. This at length [this, and this only] makes up perfection; the former is good. He is more perfect who has not even the shadow of turning.
[11] πᾶσα seems to be used like the Latin merus, in the sense of nothing but. See Raphelius on the passage.-T.
[12] By δόσις, we may understand the gift or act of giving; by δώρημα, the fulness of the benefit bestowed.-T.
[13] “The giving and gift that comes from above is all perfect;” not as Engl. Vers.-E.
[14] ἐν παραλλαγῇ ἐγένετο, is used to denote the violence of Jehu’s driving.-T.
Δόσις, the act of giving, the gift in its initiatory act: δώρημα, the thing given, the boon when perfected.-E.