Ver. 12. οὕτως λαλεῖτε καὶ οὕτως ποιεῖτε: When one thinks of
442 ftjob ΄ σθαι 12. ἡ xxii. 6-11;
yap! κρίσις ἀνέλεος 2 τῷ μὴ ποιήσαντι ἔλεος ὅ"
Prov. xxi. " κατακαυχᾶται * ἔλεος 5 κρίσεως.ἦ
13; Ezek. XXXV. 11; Matt. v. 7, vi. 15, XViii. 29, h 1 Cor, xv. 32.
1 Autem ff.
2 avidews L, a, Chrys., Thl., rec., non miserebitur, /f.
14. Τί τὸ " ὄφελος, ἀδελφοί µου, ἐὰν πίστιν λέγῃ τις ἴ ἔχειν-
34, 35, Χχν. 45, 46; Mark xi. 26; Luke vi. 38, xvi. 35; cf. Rom.i.31. g i. 9; ili. 14.
3 eheovy Καὶ
4 κατακαυχασθω A, 13, 27, a, Copt.; κατακαυχατε B; κατακαυχασθε C*ras, Pesh., + δε $$°A, 13, + autem, Vulg., a, 77, Syrr., Όες.
δελεον CKL, Οεο. Ττις λεγη AC, Tregme.
the teaching of our Lord in such passages as Matt. ν. 22, 28, where sinful feelings and thoughts are reckoned as equally wicked with sinful words and acts, it is a little difficult to get away from the im- pression that in the verse before us the teaching is somewhat inadequate from the Christian, though not from the Jewish, point of νίενν.--διὰ νόμον ἐλευθ- ερίας: See above i. 22, 25, and cf. John vii. 32-36.--μέλλοντες κρίνε- σθαι: cf. ver. 7, 8, and especially ver. 9, ἰδοὺ ὁ κριτὴς πρὸ τῶν θυρῶν ἕστηκεν.
Ver. 13. ἣ γὰρ κρίσις ἀνέλεος, etc.: Cf. Matt. v. 7, vii. 1, xviii. 28 Π., xxv. 41 ff. For the form ἀνέλεος see Mayor,inloc. The teaching occurs often in Jewish writings, e.g., Sir. xxviii. 1, 2, ὃ ἐκδικῶν παρὰ Κυρίου εὑρήσει ἐκδίκησιν, καὶ τὰς ἁμαρτίας αὐτοῦ διαστηριῶν διαστηρίσει. ἄφες ἀδίκημα τῷ πλησίον σου, καὶ τότε δεηθέντος σου αἱ ἁμαρτίαι σου λυθήσονται. Test. of the Twelve Patriarchs, Zeb. viii. 1-3: ‘“ Have, there- fore, yourselves also, my children, com- passion towards every man with mercy, that the Lord also may have compassion and mercy upon you. Because also in the last days God will send His compas- sion on the earth, and wheresoever He findeth bowels of mercy He dwelleth in him. For in the degree in which a man hath compassion upon his neighbours, in the same degree hath the Lord also upon him” (Charies); cf. also vi. 4-6. Shab- bath, 1276: ‘‘ He who thus judges others will thus himself be judged”. JIbid., 1516: “He that hath mercy on his neighbours will receive mercy from heaven; and he that hath not mercy on his neighbours will not receive mercy from heaven”. Cf. also the following from Ephraem Syrus, Ofp., I. 30 (quoted by Resch. of. cit., p. 197): καὶ μακάριοι ot ἐλεήσαντες, ὅτι ἐκεῖ ἐλεηθήσονται " καὶ οὐαὶ τοῖς μὴ ἐλεήσασιν, ὅτι οὐκ ἐλεηθήσονται.- ποιήσαντι: this use
_usage.
6 Om. το BC}, Arm., Tregmg; WH.
of ποιεῖν is common in the Septuagint and corresponds to the Hebrew Wy >
it is often used with }OPq (“kindness”). --κατακαυχᾶται: “triumphs over”.
Vv. 14-26. On this section see Intro- duction IV.,§ 2. There are a few points worth drawing attention to, in connection with the subject treated of in these verses, before we come to deal with the passage in detail: (1) πίστις here means nothing more than belief in the unity of God, ¢/. νετ. 20 τὰ δαιμόνια πιστεύουσιν .. «; this is a very restricted use of the word, both according to Hebrew and Greek
The Hebrew ΠΝ means primarily “ faithfulness,” “ steadfastness, ” “reliability,” and is used in reference to God quite as much as in reference to- men. This is also the force of the verb
yor ; it is only in the Hiph‘al that
the meaning “to believe in,” in the sense of “to trust,” arises. The use of πίστις in the Septuagint varies; mostly it cor-
responds to ΤΝ, but not infre- quently this latter is rendered ἀληθεία,. é.g., Psa. lxxxvill. (Ixxxix.) 34, 50, xcvii. (xcviii.) 3, though in each of these cases Aquila and Quinta render πίστις. In Sir. xli. 16, πίστις is the rendering of the