αὐτὸς δὲ ὑπ οὐδένος ἀνακρίνεται,. “while he himself is put on trial. by none,’’—since none other possesses the - probe of truth furnished by the Πνεῦμα τὸ ἐκ τοῦ Θεοῦ; the πνευματικὸς stands on a height from which he overlooks the world, and is overlooked only by God. The statement is ideal, holding good of “ the spiritual man ” as, and so far as, he:
Πα,
ἡμεῖς δὲ νοῦν Χριστοῦ 1 ἔχομεν.
ἠδυνήθην λαλῆσαι ὑμῖν ὡς " πνευματικοῖς, GAN ὡς " σαρκικοῖς,ὃ ὡς
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III. 1. Kai? ἐγώ, ἀδελφοί, οὐκ 3 σαρκι-
voi, 2
Cor. iii. 3; Rom. vii. 14; Heb.
vii. 16; in LXX, 2 Chr. xxxii. 8; Ezek. xi. το, xxxvi. 26.
1 κυριον, BD*G (an untrustworthy group): conformed to parl. sentence.
2«ayw: all uncc. but the Syrian L.
ἕσαρκινοις, NBC*D*, 17, 673”. Syrian. Cf. Rom. vii. 14, Heb. vii. 16.
is such. Where a Christian is σάρκινος (iii. 1), his spiritual judgment is vitiated ; to that extent he puts himself within the measure of the ψυχικός (cf. t John iii. 1, iv. 5). 1 µέν, after ἀνακρίνει, be genu- ine, it throws into stronger relief the superiority of the man of the Spirit to unspiritual judgment: he holds the touchstone and is the world’s trier, not the world his. This exemption P. will claim for himself, on further grounds, in iv. 3 Π.---᾽Ανακρίνω, used by P. nine times in this Ep., and in no other, was probably a favourite expression with the over- weening Cor.—like ‘criticism ’”’ to-day.
Ver. 16. Of the three clauses of Isa. xl. 13, P. adopts in Rom. xi. 34 the rst and 2nd, here the 1st and 3rd; in both instances from the LXX (which renders the Heb. freely), in both instances with- out the καθὼς γέγραπται of formal quotation.—és συνβιβάσει αὐτόν (qui in- structurus sit eum, Bz.: on the rel. pron. with fut. ind. of contemplated result, see Kriger’s Gr. Sprachl., I., § 53, 7, Anm. 8; Bn., § 318) indicates the Divine su- periority to creaturely correction, which justifies the enormous claim of ver. 150. ---Συνβιβάζω means (1) to bring together, combine (Col. ii. 2, etc.); (2) to compare, gather, prove by putting things together (Acts xvi. το); (3) widened in later Gr. to the sense fo teach, instruct. The pro- phet pointed in evidence of God’s incom- parable wisdom and power to the vastness of creation, wherein lie unimaginable re- sources for Israel’s redemption, that forbid despair. Here too the νοῦς in question is God’s infinite wisdom, directing man’s salvation through inscrutable ways (6-9) ; but the Apostle’s contention is that this ‘**mind ” inspires the organs of revelation (το ff.), and its superiority to the judg- ment of the world is relatively also theirs (14 Π.). Paul translates the νοῦν Κυρίου of Isaiah into his own νοῦν Χριστοῦ ; to him these minds are identi- cal (cf. Matt. xi. 27, John v. 20, etc.). Such interchanges betray his ‘‘ innermost conviction of the Godhead of Christ”