Ver. 6. ἐγκράτειαν: “self-control” : accompanied by, and arising from, know- ledge, and not a mere product of fear or submission to authority. ὑπομονήν : ‘steadfastness ’"—not turned aside from the faith by trial and suffering (cf, Luke viii. 15, Rom. v. 3 ff.). The desponding
5—9-
127
ἐγκρατείᾳ τὴν ὑπομονήν, ἐν δὲ τῇ ὑπομονῇ τὴν εὐσέβειαν, 7. ἐν δὲ τῇ εὐσεβείᾳ τὴν φιλαδελφίαν, ἐν δὲ τῇ Φιλαδελφίᾳ τὴν ἀγάπην. 8.
ταῦτα γὰρ ὑμῖν ὑπάρχοντα καὶ πλεονάζοντα οὐκ ἀργοὺς οὐδὲ ἀκάρ-
, > A , Sica Μιὰ A me 5 d tous καθίστησιν εἰς τὴν τοῦ κυρίου ἡμῶν Ιησοῦ Χριστοῦ ἐπίγνωσιν. ϱ. ᾧ γὰρ “pi πάρεστιν ταῦτα, τυφλός ἐστιν µυωπάζων, λήθην λαβὼν
doctrine of the false teachers would itself call for ὑπομονή in the readers. Mayor compares the Aristotelian καρτερία (cf. Heb. xi. 27). εὐσέβειαν. In the Epistle the false teachers are ἀσεβεῖς (cf. note on v. 3).
Ver. 7. Φιλαδελφίαν: “affection to- wards the brethren,” 1.6., of the same Christian community. ἀγάπην: prob- ably love towards all, even enemies; not directed by sense and emotion, but by deliberate choice (cf. Matt. v. 44). Mayor interprets : “ Love to God manifesting itself in love to man and to the whole creation, animate and inanimate”.
Vv. 8-11. Further emphasis on the connexion between faith and morality, and its reward. ‘‘If you have these vir- tues, and are not sparing in your use of them, you will not be ineffective and un- fruitful in the direction of deepening your Christian experience. Where these virtues are not present a man is blind, near-sighted as it were, and entirely for- getful of the great fact that he is purified from the sins of the past. With this danger in view, your earnest purpose ought to be to make sure your calling and election. Steadily practise these virtues and you will not stumble; for thus there will be ministered unto you an abundant entrance into the eternal kingdom.”
Ver. 8. πλεονάζοντα: “abound”. In classical use=“‘ exaggerate”. The word here again emphasises the display of a regal, uncalculating and unwearied spirit in the practice of the Christian graces. ἀργοὺς. Perhaps “ ineffective” or “in- effectual,’”” a meaning which is further emphasised in ἀκάρπους. In The Di- dache, 12, are given directions for dis- criminating genuine from false among the itinerant teachers. ‘If he wishes to settle with you and is a tradesman, let him work and let him eat. If he has no trade, according to your wisdom provide how he shall live as a Chris- tian among you, but not in idleness (μὴ ἀργός). If he will not do this, he is making merchandise of Christ. Beware of such men.” Here is illustrated the passage from the ordinary sense of ἀργός, which really signifies “idle” for want of occupation, and not by choice, to the
29 (D), 1 John iv. 3, ΤΙ. 1.
ethical significance. Cf. James ii. 20, “ Faith without works is apyy”’. Matt. xx. 6, ‘ Why stand ye here all the day, ἀργοί 2’ and the reply. Cf. also use of ἀργεῖ in ii. 3. In P. Par. II. 4(9)* (iii. B.C.), Certain quarrymen complain that they “are idle (4pyotpev) for want of slaves to clear away the sand”. Cf. P. Par. II. 20. ὅπως . . μὴ ἀργῆι τὰ πλοῖα. P. Lond. 290810 (ii. Α.Ρ.). λόγος ἐργατῶν ἀργησάντων. In P. Lond. ΤΠ. Ρ. 27 (acensus-return of 160 or 161 A.D.) a certain Apollonius is described as belong- ing to “the leisured class of Memphis”’. (τῶν ἀπὸ Μέμφεως ἀργῶν). P. Fior. 1. Ῥ, Amh, 97? (both 11.Α.Ρ.) ἐλαιουργίου ἀργοῦ = “an oil-press which is out of working order” εἰς τὴν . . . ἐπίγνωσιν. Here the writer returns to the idea, in- troduced by ἀποφυγόντες . . . Φθορᾶς in v. 4, that morality and religion are intimately connected. Some have sought to interpret the words as meaning “ with reference to the knowledge of our Lord Jesus Christ,” on the ground that ἐπί- γνωσις has already been postulated as the source of “all things needed for lite and godliness,’ and cannot now be re- garded as an end to be attained. Yet ἐπίγνωσις may be regarded as both the beginning and the end of morality (cf. iii. 18, Col. i. 6 ff. Phil. i. 9). The transla- tion of A.V. is correct (ets =in, expressive of result). ἐπίγν. contrasted with γνῶσις marks “a higher degree of intensity, an energy of deeper penetration. It is nota quiescent state, the resting in an acquire- ment, but the advance of one to whom easy attainment is but the impulse of fresh effort; one who is not content to know, but ever, in Hosea’s words (vi. 3), follows on to know” (Paget, Spirit of Discipline, p. 112). Each advance in the Christian life deepens and widens our spiritual understanding. ‘‘ Die ἐπίγν. ist ihrer Natur nach etwas, was wachst”’ (Von Soden).