Verse 6: (Mark 11:24; 1 Tim. 2:8) But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.
[But let him ask in (or, with [Piscator]) faith] Either, 1. With confidence of the truth both of the word, and of the promise, of God (Estius). Or, 2. With a firm resolution to adhere to God, whatever might befall thee (Hammond). Or, 3. With confidence (or a firm persuasion [Tirinus]) of procuring (Grotius, Menochius, Tirinus, Estius, Calvin, Pareus, Laurentius out of Aquinas, a great many interpreters in Hammond) what thou askest (Tirinus); as it is evident from what follows, and from a comparison with Ephesians 3:12 (Laurentius) and 1 John 5:14 (Laurentius, Menochius).
But let him ask in faith; with confidence of God’s hearing, grounded on the Divine attributes and promises, Mark 11:24; 1 John 5:14.
[Nothing wavering (thus Erasmus, Illyricus)] Or, disputing (Pagnine, Montanus, Piscator, Estius), discriminating, or judging (Estius), hesitating (Beza), that is, in mind and heart wavering between both, uncertain in which direction he might turn, and where he might put confidence (Pareus, similarly Estius). Not hesitating, namely, through diffidence (Menochius, thus Piscator), not even on account of his own or another’s unworthiness, or demerits, as Moses hesitated, Numbers 20:10, 11, and Peter, walking on the waves (Tirinus). Not hesitating whether it is better to adhere to the ways of God, or with the Gnostics to fall from them to avoid persecutions (Hammond). Nothing doubting (Grotius, thus Castalio), either concerning the power of God (Grotius, Laurentius, Beza), like those in Psalm 78:19, 20 (Laurentius), or His will (Grotius, Beza), testified to by His word (Beza); or concerning His paternal benevolence toward us (Menochius), or promise (Estius, thus Laurentius, Calvin). Concerning the word διακρίνεσθαι, we spoke on Matthew 14:31; 21:21; Mark 11:23; Acts 10:20; Romans 4:20. See also James 2:4, where is the same word that is here. Hermas 2:9: Again he said to me, Remove from thee doubt, and, seeking anything from the Lord, doubt nothing at all (Grotius). Objection: But it is evident that the pious do not always obtain what they ask, as in Matthew 26:39; 2 Corinthians 12:9. Response: Many goods, especially corporal, are not to be sought absolutely and simply; but with a condition, for example, if it be pleasing to God, if salutary for us (Laurentius), if it be expedient unto the greater glory of God, and our greater good (Tirinus). Thus Matthew 26:39. The Physian know better what is expedient for one sick than the sick himself (Laurentius).
Nothing wavering; either not disputing God’s power or promise; or rather, not doubting, not staggering through unbelief, Romans 4:20, where the same Greek word is used: so Acts 10:20, nothing doubting; and Mark 11:23, where it is opposed to believing.
[He is like unto a wave of the sea] For, as the Comic says, While the soul is in doubt, it is driven this way and that by very little (Menochius). Just as a wave of the sea is driven by winds, and tossed, now this way, now that way; so also the soul of this man now hopes, now casts away hope. In the Glossa, Ἀνεμίζω is to blow; Ριπίζω, to fan. Philo, in Concerning the World, πρὸς ἀνέμου ῥιπίζεται τὸ ὕδωρ, the water is fanned by the wind. The Rabbis, נשנש. In Isaiah 54:11, סָעַר, to storm. In Jeremiah 22:14, מְרֻוָּח is translated ῥιπίζω, to fan. In the Glossa, κλύδων is flood, wave. It is גַּל to the Hebrews. A like similitude is found in Isaiah 57:20, like the driven sea, where the Greeks have κλυδωνισθήσονται, they shall be tossed like waves (Grotius).
[Who, etc., ἀνεμιζομένῳ καὶ ῥιπιζομένῳ] Which with winds is driven and tossed (Beza, Piscator, Pagnine), or, with violence is carried off (Erasmus, Illyricus, Tigurinus, Vatablus, Estius). This way and that way (Estius). That is to say, he is not able to hold a straight course, and to reach the desired port (Pareus). It expresses the punishment of the unbelieving. By their own disquiet within, says he, they torment themselves, since they do not rest upon God (Calvin). He takes away ἐποχὴν, the suspense, or doubt, of the Papists (Pareus), who want us to pray doubtfully and with an uncertain opinion of success (Calvin). Now, he that is not infallibly certain is not without further evidence said to doubt, but rather he whose soul fluctuates between both. We confess that it is to be asked for by us with good confidence of obtaining, etc. (Estius).
For he that wavereth is like a wave of the sea driven with the wind and tossed: this notes either the emptiness and unprofitableness of faithless prayer, when men’s minds are thus at uncertainties, tossed to and fro; the confidence they sometimes seem to have, like waves, falls down and fails, and their prayers come to nothing: or, the disquiet and torment distrust works in the minds of such waverers, which are never settled till faith come and fix them, Isaiah 57:20.
 Greek: αἰτείτω δὲ ἐν πίστει.
 Greek: μηδὲν διακρινόμενος.
 See Matthew 14:25-33.
 Matthew 21:21: “Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not (καὶ μὴ διακριθῆτε), ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done.”
 Mark 11:23: “For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt (καὶ μὴ διακριθῇ) in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith.”
 Acts 10:20: “Arise therefore, and get thee down, and go with them, doubting nothing (μηδὲν διακρινόμενος): for I have sent them.”
 Romans 4:20: “He staggered not (οὐ διεκρίθη) at the promise of God through unbelief; but was strong in faith, giving glory to God…”
 James 2:4: “Are ye not then partial (καὶ οὐ διεκρίθητε) in yourselves, and are become judges of evil thoughts?”
 The Shepherd of Hermas, probably composed in the early to mid-second century, is composed of five visions, twelve mandates, and ten parables. Its purpose was to call the members of the Church to repentance and faithfulness. It was held in great esteem in the Early Church, and was even considered Canonical by some.
 Greek: ἔοικε κλύδωνι θαλάσσης ἀνεμιζομένῳ καὶ ῥιπιζομένῳ.
 Terrence’s Andria 1:5:32. Publius Terentius Afer (d. 159 BC) was a Roman playwright.
 The Glossa Ordinaria (The Ordinary Interpretation) was a collection of glosses drawn from the Church Fathers and printed in the margins of the Vulgate. It was compiled by Anselm of Laon (d. 1117), a French theologian, and his students after him.
 Philo was a first century Jewish scholar of Alexandria, Egypt. In him, one finds a synthesis of Platonic philosophy, Hebrew learning, and Jewish theology.
 De Mundo.
 Isaiah 54:11: “O thou afflicted, storm-tossed (סֹעֲרָה), and not comforted, behold, I will lay thy stones with fair colours, and lay thy foundations with sapphires.”
 Jeremiah 22:14: “That saith, I will build me a wide house and large (מְרֻוָּחִים; ῥιπιστὰ/ventilated, in the Septuagint) chambers, and cutteth him out windows; and it is cieled with cedar, and painted with vermilion.” רָוַח signifies to be spacious; רוח, to breathe or blow.
 For example, Psalm 65:7: “Which stilleth the noise of the seas, the noise of their waves (גַּלֵּיהֶם), and the tumult of the people.”