Ver. 13. Τίς σοφὸς καὶ ἐπι- στήμων ἐν ὑμῖν: The writer’s appeal
10--τό. " ἀναστροφῆς τὰ ἔργα αὐτοῦ ἐν
κι; ἡ σοφία " ἄνωθεν κατερχοµένη, ἀλλὰ ὃ
ώδης: τό. ὅπου yap’ “ζῆλος καὶ
a Gal. ν. 20.
al bi. 17, iii. 17. ΧΙ, 13;
1 Cor, iii. 3. f Gal. ν. 2ο.
1 Add αρα AP, curss.
Σπραὔτητι σοφίας. "ζῆλον oa ἔχετε καὶ " ἐριθείαν 3 ἐν τῇ καρδίᾳ ὃ ὑμῶν, μὴ κατα- ii. τῶ.
Xi, 21. ὃ καὶ ψεύδεσθε κατὰ τῆς προ
ο ο Cori. 6, 7: 51 Cor. xiv. 33.
455
Yet δὲ 1 wGal.i. 13 οἵ. τ Pet.
14.
= οὐκ ἔστιν αὕτη y—y iii. 16;
ph. iv.
“ ἐπίγειος, ἥ“ ψυχική, δαιμονι- ας; Rom.
is 9 g ΧΗ του ἐριθεία,Σ ἐκεῖ ὃ ἕ ἀκαταστασία Acts ν.17. z 1 Cor. iii.
τς 3: d1 Cor. ii. 14. e Acts v.13; Rom.
2ερειθιαν B!; ερειθειαν A, εριθιαν 13, ror, WH. ὅταις καρδιαις δῷ, curss., Latt., Syrr., Copt., Arm.
4 καυχασθε A, curss.
°—> τῆς αγηθ. και Wevd. δ᾽, Ti.; κατα της αληθ. και ψευδ. κα, Pesh.
δαλλ ACKLP. τ Autem ff
Ἱεριθεια B!; ερειθεια B?; εριθια 13, τοι, WH; ερεις C; epis P.
* + και SQA, curss., Weiss.
to the self-respect of his hearers. σοφός and ἐπιστήμων (the latter does not occur elsewhere in the N.T.) are connected in Denti. τα, where i in reference to judges it is said, δότε αὐτοῖς ἄνδρας σοφοὺς καὶ ἐπιστήμονας καὶ συνετούς, Cf. Deut. iv. 6; Isa. ν. 21.--ἐκ τῆς καλῆς ava- στροφῆς: Gf τ Pets 11. το. ἄνα- στροφή is literally a ‘turning back,” but later connotes ‘‘ manner of life”. Cf. a quotation from an inscription from Per- gamos (belonging to the second century c.) given by Deissmann, in which it is said concerning one of the royal officials : ἐν πᾶσιν κα[ιροῖς ἀμέμπτως καὶ ἀδ]εῶς
ἀναστρεφόμενος (op. cit., p. 83).—év πραύτητι σοφίας: ff. with the whole of this verse Sir. iii. 17, 18,
Τέκνον, ἐν πρᾳύτητι Ta ἔργα σου διέ: Eaye, καὶ ὑπὸ ἀνθρώπου δεκτοῦ ἀγα- πηθήσῃ. Ὅσῳ μέγας εἶ, τοσούτῳ ταπει- νοῦ σεαυτόν, καὶ ἔναντι Κυρίου εὑρήσεις χάριν. The pride of knowledge is always a subtle evil, φῇ. t Cor. viii. 1.
Μετ. 14. εἰ δὲ ζῆλον πικρὸν
ἔχετε καὶ ἐριθείαν ἐν τῇ καρ-.
δίᾳ ὑμῶν: This makes it quite clear that what has been referred to all along is controversial strife; the bitter use of the tongue which the writer has been reprobating is the personal abuse which had been heaped upon one another by the partisans of rival schools of thought. ζῆλον is mostly used in a bad sense in the N.T., though the opposite is some- times the case (e.g., 2 Cor. xi. 2; Gal. i. 14); the intensity of feeling which had been aroused among those to whom the Epistle was addressed is seen by the words ζῆλον πικρόν, with the latter word in an emphatic position ; they form a strik- ing contrast to πραὔτητι σοφίας. The word ἐριθείαν, derived from ἔριθος “a
hireling,” means .“ party-spirit ”.— p 7 κατακαυχᾶσθε: the malicious {τ|- umphing at the least point of vantage gained by one party was just the thing calculated to embitter the other side; this was a real “lying against the truth,” because such petty triumphs are often gained at the expense of truth.
Ver. 15. οὐκ ἔστιν αὕτη ἡ σο- φία ἄνωθεν κατερχομένη: The wisdom referred to,—acute argumentl subtle distinctions, clever controversia, methods which took small account of truth so long as a temporary point was gained, skilful dialectics, bitter sarcasms, the more enjoyed and triumphed in if the poisonous shaft came home and rankled in the breast of the opponent,— in short, all those tricks of the unscru- pulous controversialist which are none the less contemptible for being clever,— this was wisdom of a certain kind; but, as expressed by the writer of the Epistle with such extraordinary accuracy, it was earthly (ἐπίγειος) as opposed to the wis- dom which came down from above, it was human (ψυχική, {-ε the domain wherein all that is essentially human holds sway) in that it pandered to self- esteem, and it was demoniacal (δαιμο- γιώδης) in that it raised up the ‘‘ very devil” in the hearts of both opposer and opposed. Nowhere is the keen know- ledge of human nature, which is so char- acteristic of the writer, more strikingly di-played than in these vv. 15, 16.