οοο
r Cf. xii. 27. 2 ΄ .
ο ο τοις καταργηθήσεται; ο. tH.l, For τ the adj., see ii. 6;
of things,
Σἐκ " µέρους " καταργηθήσεται.
Σἐκ ” µέρους γὰρ γινώσκοµεν καὶ * ἐκ µέρους " προφητεύοµεν ' 1Ο. ὅταν δὲ EAOn "τὸ τέλειον, τότε] τὸ
II. ὅτε ἥμην "νήπιος, ὡς " νήπιος
Rom. xii. ἐλάλουν,; ὡς “vamos " ἐφρόνουν, ὡς "νήπιος "ἐλογιζόμην 3: ὅτε
e€
ix. 11; Jas. δὲ 3 * yéyova 5 ἀνήρ, " κατήργηκα τὰ τοῦ “vHWiou. 1 ή ηρ
1. 4, 17, 25)
1Jo. iv. 18.
u See iii. 1. ν Abs., N.T. 4.1; Isa. xliv. 18. 1 Pet. v.12; Jo. xi. 50. Abs., here only. Gal. iv. 1-5; Eph. iv. 13.
1QOm. τοτε all uncc. but DcKL.
x See ver. 1. z2Cor. x. 7, xii.6; Rom. vii. 23, viii. 24 f£.; Heb. ii. 9, iii. το; Jas. ii. 22; Actsi.g, ix. 8; Mt. vi. 4, vii. 3, xiii. 13, etc.,
12. * βλέπομεν
w In this sense, 8 times more in P.; Heb. xi. 19; y In contrast with νηπιος, cf. xiv. 20;
xv. 31; Lk. x. 23 {., etc.
Σελαλουν ως νηπιος, εφρονουν ὡς νηπ., ελογιζομην ως νηπ.
(in this order): ΝΑΒ, 17. 3 Om. 8 ABD, 67°**.
to bear in Gal. v. 22 the meaning of faith in men belonging to πιστεύει here. Hope animates and is nourished by endurance : ὑπομένει (sustinet, not patitur), the active patience of the stout-hearted soldier; see Trench, Syn., § liii., and N.T. parls.
Ver. 8. Love, that bears, also out- wears everything : ‘‘ Love never faileth"’. That πίπτει denotes ‘‘falling’’ in the sense of cessation, dropping out of ex- istence (cf. x. 8, Luke xvi. 17), not moral failure (as in x. 12, etc.), is manifest from the Ρατ]. clauses and from νετ. 13. The charisms of chh. xii. and xiv. are be- stowed on the way and serve the way- faring Church, they cease each of them at a determined point; but the Way of Love leads indefinitely beyond them ; οὐ διασφάλλεται, GAN’ Gel µένει βεβαία καὶ ἀκίνητος (Thd.). — ‘ Prophesyings, tongues, and knowledge ’’—faculties in- spired, ecstatic, intellectual—are the three typical forms of Christian expression. The abolition of Prophecies and Know- ledge is explained in vv. 9 ff. as the superseding of the partial by the perfect ; they ‘twill be done away” by a com- pleter realisation of the objects they seek, —viz., by intuition into the now hidden things of God and of man (xiv. 24 f.), and by adequate comprehension of the things revealed (see noteon 12), Ofthe Tongues it is simply said that “they will stop” (παύσονται), having like other miracles a temporary significance (cf. xiv. 22); not giving place to any higher develop- ment of the like kind, they lapse and terminate (desinent, Bg.).
Vv. 9, το: reasons why Prophecy and Knowledge must be abolished. Though amongst the μείζονα (xii. 31) and rich in edification (xiv. 6), these charisms are partial in scope, and therefore temporary : the fragmentary gives place to the com-
All crit. edd. Here ὃε weakens the antithesis,
Cf. note 8 above.
plete.—éx µέρους (see note, xii. 27, and parls.): coming of a part, our knowledge and prophesying are limited by the limit- ing conditions of their origin. For the conscious imperfection of Prophecy, cf. 1 Peter i. 10 f.; this text has some bear- ing on the much-discussed “ inerrancy ” of Βοτίρίωτε.-- ὅταν δὲ ἔλθῃ τὸ τέλειον, τὸ ἐκ µέρους καταργηθήσεται, ‘But when there comes the perfect (full-grown, mature; see note on ii. 6), the ‘in part’ will be abolished”: cf. Eph. iv. 13 f,, where τέλειος is contrasted with νήπιος as here; also Phil. iii. rz ff. This τελείωσις is brought about at the πα- povola—it “comes”? with the Lord from heaven (xv. 47; cf. 1 Thess. i. το, and i. 7 above); that of Eph. iv. is some what earlier.
— Ver. 11 illustrates the abolition of the partial by the perfect through the transi- tion from the child to the man—in speech (ἐλάλουν), in disposition and aim (ἐφρό- νουν), and in mental activity (ἐλογιζόμην). These three points of diff. can hardly be identified with the γλώσσαι, προφητεία, and γνῶσις respectively; though ‘‘ spake as a babe’’ may allude to the childish fondness of the Cor. for γλωσσολαλία (cf. xiv. 18 ff.), and ‘‘to reason” is the distinction of γνῶσις. On the later-Gr. mid. form ἥμην, see Wr., pp. 95 f.—érav with sbj. is the when of future contin- gency, ὅτε with ind. the when-of past or present fact.—3te yéyova ἀνὴρ κατήρ- γηκα κ.τελ.: “now that (ex quo) I have become a man (vir factus sum: cf. ἀνὴρ τέλειος in Eph. iv. 12), I have abolished the things of the child”. Such is the κατάργησις which Prophecy and Knowledge (Scripture and Theology), as at present known, must undergo through the approaching ‘‘revelation” (i. 7). “‘Nondicit, Quum abolevi puerilia, factus