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Jam_1:7. μὴ γὰρ οἰέσθω ] On γάρ , see Jam_1:6; it is neither the simple particle of transition (Pott), nor equivalent to ergo (Calvin), nor is it to he explained, with Winer [E. T. 558], according to its derivation from γε and ἄρα , by thus indeed; but is the reason for the exhortation in Jam_1:6; hence for.
The warning: μὴ οἰέσθω , supposes the fancy of the doubter, that he will receive something from God in answer to prayer; similarly Mat_3:9 : μὴ δόξητε .
ὁ ἄνθρωπος ἐκεῖνος ] refers back to ὁ διακρινόμενος . Although not in ἐκεῖνος (in itself), yet in the whole mode of expression, there is something disparaging.
By λήμψεται ,[53] instead of δοθήσεται (Jam_1:5), is not intended to be indicated, that the fault of not being heard lies not with God but with man; rather he receives not, because God gives not.
τί naturally refers to what the doubter asks; thus scil. αἰτουμένων . The definite object (wisdom) above spoken of is not here meant; for the particular thought is founded on a general declaration. By κύριος Christ is not to be understood, but, as in chap. Jam_4:10, Jam_5:4; Jam_5:10, according to O. T. usage, God.
The designation of God as the Lord naturally suggested itself to James, because he was here speaking of the power of God manifested in giving or not giving; it is not, as Lange thinks, chosen in order to characterize God as “Jehovah the living covenant-God, who has now fully manifested Himself in Christ.”
[53] The form λήμψεται , for which MS. authorities decide, is not classical Greek; the lonic form is λάμψομαι .