iv., will be evident to him, who, while he suffers wrongfully, directs his attention to this passage. For the good and the bad affections are alternately and variously brought forward according as the train of thought suggests. — <k, but) There is an antithesis between the preceding clause and this : u wanting nothing ,” and u if any man lack” (want). — cop/ag, wisdom) by means of which we understand whence and why temptation comes, and how it is to be borne, and how, for example, sickness (ch. v. 14) is to be met. Patience is more in the power of a good man than wisdom ; the former is to be exercised, the latter to be asked for. The highest wisdom, which governs patience in the trial of poverty and riches, is described in ver. 9 and 10. — a/Vs/Vw, let him ask) James strongly urges the prayer of faith. Comp. ch. v. 13, and following verses. — to all) who ask aright. — a crXwc, simplp) To be taken with the sentence u who gives to all.” Divine simplicity is an admirable excellence. He gives simply, to the more and the less worthy, whether they are about to make a good or a bad use of His gift. To this simplicity that of the faithful answers, not that of the double-minded (bi-^byw). — / ovsidifyvroc, who upbraideth not) He gives no repulse : when He gives good things, He neither upbraids us with our past folly and unworthiness, nor with future abuse of His goodness.
6. Uiffrsi, in faith) James also begins and ends with u faith.” Comp. ch. v. 15. In the middle of the Epistle he merely removes the hindrances to faith, [and shows its true character. — V. g.] — Io/jcs, is like) The same word occurs in ver. 23. — xXudwi// OaXdffGrjg, a wave of the sea) Such is the man who is destitute of wisdom, not obtained by prayer. — & ve/uify/Asvu:, which is driven by the wind) from without. — pjnify/xsvu), which is tossed) from within, by its own instability.
7. Mjj yap oieirdw, for let not that man think) Faith does not enter- tain mere opinions.1 He who thinks as the double-minded man (dlspvyog), thinks in vain.
8. ’A vyip df-ypuyog, a double-minded man) The same word (hi^puyog) is applied, ch. iv. 8, to those who have not a heart pure and simply given up to God. The wrord does not occur elsewhere in the New Testament, or in the Septuagint. It may be translated u having two souls f as we speak of u a double-tongued” 2 man. Hesychius, di-ypvy/a drropia, u a state of doubt or perplexity. It is therefore con- nected in meaning with the word oiuxpivofMvog, u the wravering.”
1 otwOou, as the Latin opinari, denotes the mere holding of an opinion or sup- position, and expresses a condition of doubt as opposed to faith. — T.
2 Both these meanings are contained in the German falsch.
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