Ver.7. μὴ γὰρ οἰέσθω, etc.: γὰρ
434
v Cf. iv.8; παρὰ τοῦ Κυρίου, 8. ἀνὴρ 2 " δίψυχος, “ ἀκατάστατος ἐν πάσαις
SIKH 1201, pe eee sae ν. 9, το.; ταῖς ὁδοῖς αὐτοῦ. cf. 1 Kgs.
XVili. 21;
Ps. cxix. 113 (Heb.); Sir. ii. 12; Matt. vi. 24. 14, iv. ὁ.
9. "Καυχάσθω δὲ 6° ἀδελφὸς ὁ ταπεινὸς ἐν τῷ
w 2 Pet. ii. 14; cf. iii. 16. x Gf. 11. τα, ili,
‘ With comma, Ti., Weiss; with stop, Treg.; without punctuation, WH.
3 Add γαρ 33.
almost in the sense of διὰ τοῦτο. The verb occurs very rarely, see John xxi. 25 ; Phil. i. 17. There is a ring of contempt in the passage at the idea of a man with halting faith expecting his prayer to be answered. ἄνθρωπος is used here in reference to men in general; ἀνήρ in the next verse is more specific; in this Epistle ἀνήρ occurs usually with some qualifying word.—rot Κυρίου: obviously in reference to God the Father on account of the τοῦ 818. Θεοῦ above.
Ver. 8 δίψνχος: Although this word is not found in either the Septua- gint or elsewhere in the N.T. (excepting in iv. 8) its occurrence is not rare other- wise; Clement of Rome, quoting what he calls 6 προφητικὸς λόγος, says: τα- λαίπωροί εἰσιν οἱ δίψυχοι, of διστά- Covtes τῇ καρδίᾳ . . . (Resch., Agrapha, p- 325 [2nd ed.}]); the word occurs a number of times in Hermas, e¢.g., Mand., ix. αν ο, 6, 7; Xi. 13; So too in Barn,, xix. 5, and in Did., iv. 4, as well as in other ancient Christian writings and in Philo. The frame of mind of the ἀνὴρ δίψυχος is equivalent to a “ double heart,” see Sir. i. 25, ph προσέλθῃς αὐτῷ (t.e., the fear of the Lord) ἐν καρδίᾳ δισσῇ; this is precisely the equivalent
ο the Hebrew 17) 17 in Ps. xii. 3,
which the Septuagint unfortunately trans- lates literally, ἐν καρδίᾳ καὶ ἐν καρδίᾳ. In Enoch xci. 4 we have: “ Draw not nigh to uprightness with a double heart, and associate not with those of a double heart”; as the Greek version of this work is not extant it is impossible to say for certain how “double heart” was rendered. On the construction here see Μαγοτ.- ἀκατάστατος ἐν πά- σαις ταῖς ὁδοῖς αὐτοῦ : this is severe, and reads as if the writer had some particular person in mind. The double-hearted man is certainly one who is quite unreliable. ᾿Ακατάστατος, which occurs only here and in iii. 8 (but see critical note) in the N.T., is found in the Septuagint, though very rarely; in Isa. liv. rr we have Ταπεινὴ καὶ ἀκατάστα- Tos ov παρεκλήθης, where the Hebrew
3Om. B, 65, Arm, WH in brackets.
for ἀκατάστ. (TAY) means “ storm-
tossed”. In the verse before us the word seems to mean unreliability, the man who does not trust God cannot be trusted by men; this probably is what must have been in the mind of the writer. —év πάσαις; etc.: a Hebrew expres- sion for the course of a man’s life in the sense of his “manner of life” (ἄναστ- popy, see iii. 13) see Prov. iii. 1, ἐν πάσαις ὁδοῖς cov γνώριζε αὐτήν (Hebrew αὐτόν), ἵνα ὀρθοτομῇ τὰς ὁδούς σου. The sense of the expression is certainly different from ἐν ταῖς πορείαις αὐτοῦ in ver. ΙΙ which refers to the days of a man’s life.
Vv. 9-11. An entirely new subject is now started, which has no connection with what has preceded; such a connec- tion can only be maintained by supplying mental links artificially, for which the text gives no warrant. Vv. 9-11 deal with the subject of rich and poor; they may be interpreted in two ways; on the one hand, one may paraphrase thus: Let the brother who is “humble,” 1.6.» belonging to the lower classes and there- fore of necessity (in those days) poor, glory in the exaltation wisich as a Chris- tian he partakes of; but let him who was tich glory in the fact that, owing to his having embraced Christianity, he is humiliated (cf. 1 Cor. iv. 10-13), “let the tich brother glory in his humiliation as a Christian ” (Mayor)—taking ταπείνωσις, however, as having the sense of self- abasement which the rich man feels on becoming a Christian. This interpreta- tion has its difficulties, for it is the rich man, not merely his riches, who “ passes away’; 80, too, in ver. II ; moreover, if it Ὁ is a question of Christianity, ὕψει and ταπεινώσει Cannot well both refer to it, since they are placed in contrast; this seems to have been felt by an ancient scribe who altered ταπεινώσει to πίστει in the cursive 137 (see critical note above), thinking, no doubt, of ii. 5, οὐχ 6 θεὸς ἐξελέξατο τοὺς πτωχοὺς TO κόσμῳ πλουσίους ἐν πίστει . . . It seems wiser to take the words as they stand, and to