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Jam_1:2. James begins with the hortative words: πᾶσαν χάραν ἡγήσασθε ] esteem it complete joy. πᾶσα χάρα , complete joy = nothing but joy. Luther: “Esteem it pure joy.” Many old expositors incorrectly explain πᾶσα = μεγίστη , summum, perfectum gaudium;[35] it is more correct to resolve the adjective here by the adverb ΠΆΝΤΩς , ὍΛΩς (Carpzov), with which the explanation of Theile coincides: rem revera omnique ex parte laetam. The meaning is: the ΠΕΙΡΑΣΜΟΊ are to you a joy which is entire joy, excluding all trouble. See Hom. Od. xi. 507. πᾶσαν ἀληθείην μυθήσομαι , i.e. “of Neoptolemus I will declare to thee the whole truth” (i.e. nothing but the truth, which excludes all falsehood).
χαρά , a metonymy = gaudendi materia, res laeta; see Luk_2:10.
It is not improbable that James by this exhortation to joy refers to the ΧΑΊΡΕΙΝ in Jam_1:1; comp. Jam_1:5; Jam_1:19 (Wiesinger).
The address ἈΔΕΛΦΟΊ ΜΟΥ (or ἈΔΕΛΦΟΊ alone, Jam_4:11, Jam_5:7; Jam_5:9; Jam_5:19; also ἈΔΕΛΦΟΊ ΜΟΥ ἈΓΑΠΗΤΟΊ , Jam_1:16; Jam_1:19, Jam_2:5), which is James’ constant form, expresses the consciousness of fellowship, namely, the fellowship in nationality and belief (Paraeus), with the readers.[36]
ὅταν πειρασμοῖς περιπέσητε ποικίλοις ] περιπίπτειν involvit (a) notionem adversi, (b) notionem inviti atque inopinati (Theile); it is synonymous with ἐμπίπτειν (see Luk_10:30 compared with Luk_1:36), but has a stronger meaning: to fall into something, so that one is entirely surrounded by it; thus in the classics it is particularly used of misfortune: συμφοραῖς , Plato, Leg. ix. 877e; ζημίαις καὶ ὀνείδεσι , Isocrates, i. 39.
By ΠΕΙΡΑΣΜΟΊ are commonly here understood the ΘΛΊΨΕΙς , which are prepared for Christians on account of their faith by an unbelieving world (comp. Luk_8:13 : ΚΑῚ ἘΝ ΚΑΙΡῷ ΠΕΙΡΑΣΜΟῦ ἈΦΊΣΤΑΝΤΑΙ ; in connection with Mat_13:21 : ΓΕΝΟΜΈΝΗς ΘΛΊΨΕΩς Ἢ ΔΙΩΓΜΟῦ ΔΙᾺ ΤῸΝ ΛΌΓΟΝ , ΕὐΘῪς ΣΚΑΝΔΑΛΊΖΕΤΑΙ ); and undoubtedly James had these in view. Yet there is nothing in the context which necessitates us to such a limitation; rather the additional epithet ΠΟΊΚΙΛΟΙ justifies us to extend the idea, and to understand by it all the relations of life which might induce the Christian to withdraw from the faith, or to become wavering in it. When Lange explains ΠΕΙΡΑΣΜΟΊ specially of “the allurements and threats by which the Gentiles on the one side, and the fanatical Jews on the other, and also the Ebionites, who were already in the field, sought to draw the readers to their side,” he founds this particular statement on his erroneous view of the tendency of the Epistle. To refer the idea only to inward temptations (Pfeiffer) is the more erroneous, as it is even questionable whether James had these in view at all.
On ποικίλοις , see 2Co_6:4 ff; 2Co_11:23 ff. The adjective does not allude to the different sources from which the ΠΕΙΡΑΣΜΟΊ sprung, but is to be referred to their manifold forms. In a far-fetched manner, Lange finds in ΠΟΙΚΊΛΟΙς , according to its original meaning, “an allusion to the manifold-dazzling glitter of colours of the Jewish-Christian and Jewish temptations, in which they might even represent themselves as prophetic exhortations to zeal for the glory of God.”
Inasmuch as the Christian has to rejoice not only in the πειρασμοῖς , but on account of them, Oecumenius strikingly observes: τὴν κατὰ Θεὸν λύπην καὶ τοὺς πειρασμοὺς τούτους καὶ ἐπαινετοὺς οἶδε καὶ χαρᾶς ἀξίους · δεσμὸς γὰρ οὗτοί εἰσιν ἀῤῥαγής , καὶ αὔξησις ἀγάπης καὶ κατανύξεως … οὐ γάρ ἐστιν ἐκτὸς γυμνασίων οὔτε κοσμικῶν οὔτε τῶν κατὰ Θεὸν στεφάνων ἀξιωθῆναι . With reference to joy in ΘΛΊΨΕΙς , see Mat_5:11-12; Act_4:23 ff; Act_5:41; Rom_5:3; also Sir_2:1 ff.; particularly comp. the parallel passage 1Pe_1:6.
[35] Winer (p. 101 [E. T. p. 138]) explains πᾶσα χαρά “all (full) joy.” This would signify such a joy as wants nothing; which, however, does not suit the context.
[36] Incorrectly Semler: Hoc nomen praecipue de doctoribus intelligo.