449
9 A 3, “- ὁρᾶτε ὅτι] ἐξ ἔργων "δικαιοῦται ἄνθρωπος καὶ οὐκ ἐκ πίστεως μόνον." a—a Heb.
ς ε « 3 3 3 χι. 93) 25. ὁμοίως ὃ δὲ 4 καὶ " Ῥαὰβ ἡ πόρνη οὐκ ἐξ ἔργων ° ἐδικαιώθη» b—b Josh. ὑποδεξαμένη τοὺς ἀγγέλους ὅ καὶ ἑτέρᾳ ὃ ὁδῷ ἐκβαλοῦσα Τ ” ; ὥσπερ γὰρ ὃ τὸ σῶμα " χωρὶς πνεύματος νεκρόν ἐστιν, οὕτως καὶ 9 ἡ
πίστις χωρὶς ἔργων 19 ἵ νεκρά ἐστιν.
3
lind, XV. 6, 17.
c 2 Macc. i. 10; Acts Xiii. ΤῊ Cor.
26.
III. 1. Μὴ πολλοὶ " διδάσκαλοι γίνεσθε, ἀδελφοί μου, εἰδότες Heb’ xi.
x. 38, and βεε 1 Kgs. viii. 46. 20, 21; 1 Cor. xi. 31; 1 Tim. i. 7.
ε ii. 10.
Ίπτοινυν KL, Oec. 3 ovrws C, Pesh., Copt., Arm., Aeth.
fii. 19.
ais d Cf. Luke a Cf.i. 19; Matt. xxiii. 8; Rom. ii.
2 wovov; Treg.
4Om. C, 77, Pesh., Copt., Arm.
ὅκατασκοπους CKmgL, Pesh., Arm., exploratores ex XII. tribus filiorum israhel 77.
6 Pr. per ff, pr. ex 8. 7 Pr. eos ff.
8 Om. Β, Pesh., Arm., Aeth., WH (placed in mg.), autem /f, Orig.
δοπι. 7.
reads, οὐ μὴ κρύψω ἀπὸ ᾿Αβραὰμ τοῦ παιδός pov ἃ ἐγὼ ποιῶ, which is quoted by Philo with τοῦ φίλου pov instead of τοῦ π. µου. In the MS., 69 φίλος in the verse before us is rendered δοῦλος (see critical note above).
Ver. 24. ὁρᾶτε: The argument be- tween the two supposed disputants having been brought to a close, the writer ad- dresses his hearers again, and sums up in his own words.—p6vov: the writer, by using this word, allows more importance to faith than he has yet done; there is not necessarily any inconsistency in this, the exigencies of argument on contro- versial topics sometimes require special stress to be laid on one point of view to the partial exclusion of another in order to balance the one-sided view of an op- ponent.
Ver. 25. Ῥαὰβ ἡ πόρνη: It must probably have been the position already accorded to Rahab in Jewish tradition that induced the writer to cite an example like this. In Mechilta, 64b, it is said that the harlot Rahab asked for forgive- ness of her sins from God, pleading on her own behalf the good works she had done in releasing the messengers. The attempts which have been made to ex- plain away the force of πόρνη are futile.
Ver. 26. πνεύματος; Spitta’s sug- gested reading, κινήματος, is very in- genious, but quite unnecessary; ΓΤ is often used of ‘‘ breath,” and the Greek equivalent, πνεῦμα, is also used in the same way in the Septuagint.
CHAPTER III.—Vv. 1-18 form a self- contained section; the subject dealt with is the bridling of the tongue, see above Ἐπ ΤΟ 20) 27:
VOL; τν.
10 Pr. των ACKLP, Thl
Oec., Tregmg,.
Ver.1. Μὴ πολλοὶ διδάσκαλοι γίνεσθε: the Peshitta reads: “Let there not be many teachers among you” ; both the Greek version, which implies that the ‘“‘ teachers” belonged to the con- gregation of the faithful, as well as the Syriac, which implies that ‘‘ teachers” from outside were welcomed,—cf. Pseud-Clem., De Virginitate, i. 11 . . . quod dicit Scrip- tura, “Ne multi inter vos sint doctores, fratres, neque omnes sitis prophetae . . . ” (Resch., op. cit., p. 186),—bear witness to what we know from other sources to have been the actual facts of the case. It is the greatest mistake to suppose that διδάσκαλοι here is equivalent to Rabbis in the technical sense. In the Jewish ‘Houses of Learning” (i.e., the Syna- gogues, for these were not exclusively places of worship) whether in Palestine or in the Dispersion (but more so in the latter), there was very little restriction in the matter of teachers; almost anyone would be listened to who desired to be heard. We have an example of this in the case of our Lord Himself, who found no difficulty in entering into Synagogues and teaching (Matt. xii. ο ff., xill. 54; Mark i. 39; Luke vi. 14 ff., etc., etc.), although His presence there must have been very distasteful to the Jewish authorities, and although on some occa- sions the ordinary hearers altogether dis- sented from what He taught (e.g., John vi. 59-66); the same is true of St. Peter, St. John, and above all of St. Paul. In the case of St. Paul (or his disciples) we have an extremely interesting in- stance (preserved in the Babylonian Talmud, Meg., 26a) of an attempt, a successful attempt, made on one oc- casion to stop his teaching; it is said