4 ς ω πίστεως] κατεργάζεται "ὑπομονήν. 4. ἡ δὲ; ὑπομονὴ ἔργον ἱ Rom.v.3; ΕΣ 3¢ 2 1 αλ πα ελ, 3 Ν , of. Luke τέλειον ἐχέτω,3 iva ἦτε ᾿τέλειοι καὶ "' ὁλόκληροι, ἐν μηδενὶ λευπό- χχί. το. k Luke viii. a3 : τὰ 15; Rom ii. 7; Heb. x. 36; 2 Pet. i. 6; 2 Thess. i. 4. 1 Cf. iii. 2; Matt. ν. 48. m Thess. v. 23. 10m. της πιστεως Β (hab B?), 81, ff, Syrhk. *Om. Vulga,
3 Some lat. MSS. read habet others habeat.
ἀδελφοί pov: this term of address a true joy for the warrior when he meets
was originally Jewish; in Hebrews ΓΝ {ce to, face the foe whom he has been is used, in the first instance, of those born ‘irected to subjugate, in a warfare that of the same mother, 6.5., Gen. iv. 2, etc.; ins hand and eye and steels the nerve then in a wider sense of a relative, ¢.g., and tempers the will . . . ”; this is pre- Gen. xiv. 12, etc.; and in the still more ‘cisely the Jewish standpoint; while the extended meaning of kinship generally, Christian, realising his sinfulness and e.g., of tribal membership, Num. xvi. 10; herent weakness, and grounded in a as belonging to the same people, eg., SPitit of humility, reiterates the words Exod. ii. 11; Lev. xix. 7, and even of a Which he has been taught in the Lord’s
; : Prayer. This passage is one of the many stranger Ἢ; 2) sojourning among the in the Epistle which makes it so difficult people, Lev. xix. 34; it is also. used of {ο believe that it can all have been written those who have made a covenant to- by St. James.—weptmweanre: the con- gether, Am. i. 9; and, generally, af friends, ection in which this word stands in the 2 Sam. i. 26, etc.; in its widest sense it few passages of the N.T. which contain was taken over by the Christian com- it supports the idea that in πειρασμοῖς ex- munities, whose members were both ternal trials are included (Luke x. 30; friends and bound by the same covenant Acts xxvii. 41).--ποικίλοις: Cf. 1
ΝΕ ΠΕ SEV the ου a Pet. i. 6., ἐν ποικίλοις πειρασμοῖς, ας origin: ο ο ο ΤΩΣ Pesh. adds πολλοῖς, cf. 3 Macc: ii. 6,
“covenant,” ΓΛ Ξ, from the Assryo- ποικίλαις καὶ πολλαῖς δοκιμάσας τιμω- Babylonian Biritu which means “a fet- ρίαις.
ter”). This mode of address occurs fre-{“ Ver.3. γινώσκοντες: “ recognis- quently in this Epistle, sometimes the ing”; this seems to be the force of the simple ἀδελφοί without pov (iv. 11, ν. 7, word γιγνώσκω in Hellenistic Greek (see 9, 10), sometimes with the addition ot Lightfoot, Ep. to the Galatians, p. 171); ἀγαπητοί (i. 16, 19, ii. 5). πειρασ- if so,it comes very appositely after pots: ἰπ νν. 12 ἢ, πειρασμός obviously ἡγήσασθε.--τὸ δοκίμιον ὑμῶν τῆς means allurement to wrong-doing, and πίστεως: according to instances of this would appear to be the most natural the use of the word δοκίμιον given by meaning here on account of the way in Deissmann (Newe Bibelstudien, pp. 187 ff.) which temptation is analysed, though the it means “pure” or “ genuine”; it is the sense of external trials, in the shape of neuter of the adjective used as a substan- calamity, would of course not be ex- tive, followed by a genitive; the phrase cluded; ‘‘it may be that the effect of would thus mean: “That which is gen- external conditions upon character should uine in your faith worketh... ”; this be included in the term” (Parry). Itis meaning of δοκίμιον makes 1 Pet. i. 7 true that the exhortation to look upon clearer and more significant; cf. Prov. temptations with joy is scarcely com- xxvii. 21 (Sept.); Sir. ii, 1 ff. On πίστις patible with the prayer, “Lead us not see ver. δ.- κατεργάζεται: em- into temptation ” (Matt. vi. 13; Luke, xi. phatic form of ἐργάζεται, ‘ accom- 4) or with the words, “ Pray that ye enter plishes”.—tmwopovyv: the word here not into temptation” (Matt. xxvi. 41; means “the frame of mind which en- Luke xxii. 40; see too Mark xiv. 38; dures,” as distinct from the act of endur- Luke xxii. 46; Rev. iii. το); but, as is ing which is the meaning of the word in, evident from a number of indications in 2 Cor. i. 6, vi. 4. Philo calls ὑπομονή this Epistle, the writer’s Judaism is the queen of virtues (see Mayor, in /oc.), stronger than his Christianity, and ow- it is one which has probably been no- ing to the Jewish doctrines of free-will where more fully exemplified than in the and works, a Jew would regard tempta- hjstory of the Jewish race.