Krenkel (Beitrage, pp. 379 ff.), “For
784
Il. 15—16;.
ry mie lol / εν a Rev. xi. δ. καὶ οὗ δύναται γνῶναι, ὅτι " πνευματικῶς ” ἀνακρίνεται: 15.) 6 δὲ
b iv. 3 fi, ix.
διΧ. 25.27)" πγευματικὸς "dvakpiver μὲν ” πάντα,
Lk. xxill. κρίνεται. 14, and five times in Acts. XVi. 10, Xix. 33.
c Is. xl. 13; Rom. xi. 34; cf. Wisd. ix. 13.
3 αὐτὸς δὲ Sw οὐδενὸς ” ἆνα-
- / a 16. "τίς γὰρ ἔγνω νοῦν Κυρίου, ὃς “oupBiBdoe αὐτόν ;
d Eph. iv. 16; Col. ii. 2, 19; Acts ix. 22,
1 Ver. 15 omd in 9 and harl.*, by homa@oteleuton, ανακρινεται being repeated in
vv. 14 and 15 (cf. txtl. note on i. 27).
ΣΟπι. µεν ACDG; BLP, etc., insert it.
it with stylists.
3 τα παντα: ACD*P, 17; W.H. mg. (bracketed).
The foregoing δε would condemn
παντα, S$2BGL, etc. The chief:
copies that omit pey, substitute for it τα before παντα.
folly belongs (cleaves) to him, and he cannot perceive that he is spiritually searched” (cf. xiv. 24 ff., ἀνακρίνεται)--- an ingenious and grammatically possible translation, but not consistent with the emphatic ref. of pwpla in ch. i. to the world’s judgment on the Gospel, nor with the fact that “the things of God” (σοφία Θεοῦ, πνευματικά) are the all- commanding topic of this paragraph. We adhere therefore to the common rendering: ‘‘ For to him they are folly; and he cannot perceive (them), for (it is) spiritually (that) they are tried ’’—and he is unspiritual. For γνῶναι, see note on ἔγνωκεν (8).—Avakpivw must be dis- tinguished from κρίνω, to judge, deliver a verdict ; and from διακρίνω, to discern, distinguish diff. things; it signifies to examine, inquire into, being syn. on the one side with ἐραυνάω of ver. 10, and on the other with δοκιµάζω of 1 Thess. ν. οι (see parls.; also Lt. ad loc., and in his Fresh Revision®, pp. 69 ff.): “ἀνά- κρισις was an Athenian law-term for a preliminary investigation—corresponding mutatis mutandis to the part taken in English law-proceedings by the Grand Jury” (cf. Acts xxv. 26). The Gospel appears on its trial before the ψυχικοί; like the Athenian philosophers, they give it a first hearing, but they have no organon to test it by. The inquiry is stultified, ab initio, by the incompetence of the jury. The unspiritual are out of court as religious critics; they are deaf men judging music.
“Ver. 15. ‘‘ But the spiritual man tries (tests) everything ’—a maxim resembling, agrhaps designedly, the Stoic dicta con- cerning “(πε wiseman”. Paul sees ‘in the Πνεῦμα, the Divine power creatively working in the man and imparted to him, the κριτήριον for the right estimate of persons and things, Divine and human, The Stoa on its part was intently con-
cerned ‘to know the standard according to which man is judged by man’ (Arrian- Epictetus, II., xili., 16) . . . it found this criterion in the moral use of Reason... . The Christian believer and the Stoic philosopher both practise an ἀνακρίνειν ; both are conscious of standing superior to all judgment from without; but the ground of this superiority, and the infer- ences drawn from it, are equally opposed in the two cases. The Stoic’s judgment on the world leads him, under given con- ditions, to suicide (‘The door stands open,’ Epict.): the Christian’s judgment on the world leads to the realisation of the victory of the children of God” (Hn.).—mavra (not every one, but neut. pl.) is quite general—everything ; cf., for the scope of this faculty, vi. 2 f., x. 15,. 1 Thess. v. 21, 1 John ii. 20 f., iv. 1, Rev. ii. 2. Aristotle (Eth. Nic., III., iv.) says of 6 σπουδαῖος (the man of character), ἕκαστα κρίνει ὀρθῶς, Kal ἐμ, ἑκάστοις τἀληθὲς αὐτῷ Φαίνεται . . . ὥσπερ καγὼν καὶ µέτρον αὐτῶν av; Plato, De Κσβ., iti., 409 D (quoted by Ed.), ascribes the same universally critical power to ἡ ἀρετή. Paul’s πνευματικὸς judges in virtue of a Divine, all-searching Presence within him; Aristotle’s σπουδαῖος, in virtue of his personal qualities and at- tainments. Paul admirably displays in this Ep. the powers of the πνευματικὸς as 6 ἀνακρίνων πάντα. There are, of course, limits to the exercise of the ἀνακρίνειν, in the position and ΟΡΡΟΙ- tunities of the individual.