πο--Ιἴχ.
Ρεγλωσσῶν, " ἄλλῳ δὲ ἁἑρμηνεία “γλωσσῶν: 11. πάντα δὲ ταῦτ .
»ἐνεργεῖὶ τὸ ev καὶ τὸ "αὐτὸ Πνεῦμα, ’διαιροῦν Fidia ἑκάστῳ
καθὼς " βούλεται.
12. ' Καθάπερ yap τὸ σῶμα ἕν ἐστι καὶ "µέλη ἔχει] πολλά,ὶ
xvi. 17. πν., and αυτ., S€@ Ver. 9. iv. 34. h Of God, Heb. vi. 17; Jas. i. 1 x. 10. k See vi. 15.
d xiv. 26; Sir. prologue, xlvii. 17. -εντης, xiv. 28; -ευω, Heb. vii. 2. f Lk. xv. 12; gon. XViii. 5. ’ ; 2 Pet. iii. 9; 1 Kings ii.25. -ημα, Rom. ix. 19.
889
ας In this sense, vv, 28, 30, Xili., Xiv. passim ; Acts ii. 3 fy XT, Xe 46, xix. 6; Mk. e See xi. 5. ev g N.T. h.l.; 2 Macc. i See
, ς
‘
-σις, ver. 4 above.
πολλα εχει (in this order): non-Western and pre-Syrian uncc.
demanding the like super-rational pene- tration; the true critic may not have originative faculty, but his mind moves in the same region with that of the originator and tracks his steps. διακρί- eis, pl., for this gift had many and various occasions of exercise: see parls., also for διακρίνω, vi. 5, etc.; as to the power itself and the need for its exercise, af. 1 Thess. v. 20 ff., 2 Thess. ii. 2, 9 Β., 1 John ii. 18 ff., iv. 1-6, Matt. xxiv. rr f. P. exhibits this διάκρισις admirabiy in ver. 3 above; it displays itself in Acts xiii. 8 ff., along with the ἐνέργημα δυνά- pews; cf. Acts v. r-11.—(c) The “kinds of tongues,” with their attendant ‘‘inter- pretation,” constitute the third order of specific charisms; in this exercise the intelligence of the speaker is suspended. The γλῶσσαι, ranked first by the Cor. because of their sensational character, P. enumerates last in regard of ‘‘ profiting ”’ (7); ch. xiv. will justify this relative de- preciation. The ‘‘tongues”’ of this Ep. cannot have signified the power to speak strange languages in missionary preach- ‘ing, as many have inferred from the terms used in the account of the manifestation of the Day of Pentecost; see notes on Acts ii. 4-11. γένη implies that this ecstatic phenomenon was far from uni- form; the ‘mew tongues” of Mark xvi. 17, together with the indications of ch. xiii. r and xiv. of this Ep., point to the breaking out of an exalted and mystical utterance differing from all recognised human speech; this utterance varied at -diff. times and places in its mode and attendant conditions, and in the impres- sion it produced on the hearers; it is regularly spoken of inthe pl. The neces- sity of ἑρμηνεία for the extraction of any benefit to the Church from the Tongues will be shown in ch. xiv. ; sometimes the possessor of the Tongue became inter- preter also (xiv. 13). On the γλώσσαι -generally, see Ed., ad loc.; also Hn. Ver. 11 sums up the last par. (4-10), ‘impressing on the Cor. with redoubled
emphasis the variety in unity of the “‘ vifts,” and vindicating the sanctity of each: ‘‘ But all these things worketh the one and the same Spirit’’ (cf. 9). In the ualifying clause, “dividing separately Weorsim) as He wills,” διαίρουν takes up the διαιρέσεις of vv. 4-6; ἑκάστῳ is re- sumed from νετ. 7; ἰδίᾳ adds the thought that the Spirit deals with each recipient by himself, individually and appropriately (cf. vii. 7, iii. 8, xv. 23); while καθὼς βούλεται signifies that He acts in the distribution upon His choice and judg- ment, where lies the hidden reason for the giving or withholding of each par- ticular gift—For βούλομαι, see parls. ; and for its difference from ἐθέλω, cf. ver. 18; also iv. το, 21, and parls. Eurip., Hippol., 1329 f., supplies a good example of the distinction, οὐδεὶς ἀπαντᾶν βού- λεται προθυµίᾳ τῇ τοῦ θέλοντος, GAN’ ἀφιστάμεθ᾽ ἀεί: ‘None of us likes to cross the purpose of one that zs bent on anything, but we always stand aside”’. No predicate could more strongly imply personality than does βούλεται.