party in union with the influential Pharisees which harried the Church. The Gospels and Acts give repeated evidence on this point, and the evidence of the Jewish historian Josephus supplies the keystone of that evidence. Against the Palestinian origin of the Epistle it is urged that {227} the Greek is too correct and rhetorical. The style is vivacious and forcible. It contains many rather unusual Greek words, including six which are neither in the Septuagint version of the Old Testament nor in the rest of the New Testament, a long list of words which are found in the Septuagint and not in the New Testament, and seven rare classical or late Greek words. The whole question of the style of the Epistle requires the most delicate handling. But the style is distinctly unfavourable to the theory that the Epistle was written at a late date in a centre of Gentile Christianity. The Greek is neither the flowing Greek of a Greek, nor the rough provincial Greek which St. Paul spoke and wrote. It is slow and careful, with short sentences linked by repetitions. One epithet is piled effectively on another (_e.g._ iii. 15, 17), and abstract statements are avoided. Galilee was studded with Greek towns, and in Jerusalem Greek was well known. The Epistle might well have been written by a Jew of Palestine who had made a good use of his opportunities. And the introduction of some rare words in the midst of a simple moral exhortation is by no means a proof of complete mastery over Greek. It points, not to a mastery over the language, but to a painstaking familiarity with it. These facts seem compatible with the few details which we know about St. James. Their full significance can only be appreciated when we know the difficulties which have beset the commentators who assign to the Epistle a date outside his lifetime. Before considering the question of the date more minutely, we may collect together some points of interest connected with St. James.