Ver. 12. οὕτως καὶ ὑμεῖς is parl. to ver. 9; but the application is now turned into an exhortation. P. leaves the last comparison to speak for itself, and hastens to enforce his lesson: ‘‘So also with yourselves; since you are coveters of spirits (ζηλωταί ἐστε πνευμάτων), seek that you may abound (in them) with a view to the edifying of the church ””— or “‘for the edifying of the church seek (them), that you may abound (therein) ”’. The latter rendering, preferred by Cv., Mr., Al., Hf., Sm., is truer to the order of the words, and reproduces the em- phasis of πρὸς τὴν οἰκοδομ. τῆς ἐκκλ. ζητεῖτε has its object supplied before- hand in the previous clause, and ἵνα (περισσεύητε) bears its ordinary sense as conj. of purpose. Spiritual powers are indeed to be sought (cf. 1, xii. 31), provided that they be sought for the religious profiting of others, with a view to abound in service to the Church, The ἵνα clause is thus parl. to πρὸς τ. οἰκοδομήν (cf. vii. 35, 2 Tim. iii. 16); cf. John x. το, and other parls. for περισ- σεύω.---ζηλωταί, zealots, enthusiasts after spirits (Ev.),—used perhaps with a touch of irony (Hn.). The Cor. have already the eagerness that P. commends in ver. 1;
906
u See ver. 3." οἰκοδομὴν τῆς ἐκκλησίας ζητεῖτε, ἵνα Y περισσεύητε:" 13. διόπερ]
v See viii. 8.
x. x ινα, Phil. i.g; Col. i.
. : ς 9 A a» , 2 9. 1: 31 2.6 δὲ νοῦς µου " ἄκαρπός ἐστι.
BoE
iii. 1; Mt. τῷ "πνεύματι, προσεύξοµαι ἕ δὲ καὶ ΄ τῷ
XXiv. 20;
Mk. xiv.
35; οπως, Acts viii. 15. y See xii. 30. Jude 12; Mt. xiii. 22; Jer. ii.6; Wisd. xv. 4.
dat., ver. 2; Rom. viii. 13; Gal. iii. 3, v. 16, 25; 1 Pet. iii. 18, iv. 6.
ziSee ii. 11. b Ver. 26; Acts xxi. 22.
w See xiii, 6 "λαλῶν " γλώσσῃη * προσευχέσθω * ἵνα 7 διερμηνεύῃ. 14. ᾿Εὰν yap? προσεύχωµαι γλώσσῃ, τὸ ” πνεῦμά µου προσεύχεται
15. ri Ροὖν Ὁ ἐστι; προσεύξομαι ὃ
ad . ο ~ - ο , νο: “Wako τῷ "πνεύματι,
a Eph. v. 11; Tit. iii. 14; 2 Pet. 1.8: ο See ii. 11. Instrum, d Rom. vii. 25. e Rom,
xv. 9 (Ps. xvii. 49); Eph. v.19; Jas. v. 13; Pss. passim.
Sco, all uncc. but NcKL.
2 Om. γαρ (?) BG, 17, sah. Hence Lachm. and W.H. bracket. ὃπροσενξωμαι (twice), ADGP, 46; &, -ωμαι, -ομαι. 4 Om. και GKP, latt. vg. sah.— Western variant.
but it is not prompted by the best motives, nor directed to the most useful end: this word was common amongst Greeks as describing the ardent votaries of a school or party, or those jealous for the honour of some particular master (cf. Gal. i. 14).—mvevpara differs somewhat from τὰ πνευματικά (1), signifying not ‘the (proper) spiritual” powers, but unseen forces generally (see xii. 10, διακρίσεις πνευμάτων, I John iv. 1, and the warn- ing of xii. 3; cf. the notes); “the Cor. sought supernatural endowments, no matter what their nature might be” (Ed.)—at any rate, they thought too little of the true source and use of the chatisms, bu. too much and too emu- lously of their outward impression and prestige (see πνευμάτων, 32).—Everling (Die paul. Angel. u. Damonologie, pp. 40 if.) infers from this passage, along with Rey. xxii. 6, the conception of a number of Divine ‘spirits’? that may possess men; but he overpresses the turn of a single phrase, in contradiction to the con- text, which knows only “ the one and the self-same Spirit”? as from God (xii. rz). Ver. 13. ‘‘ Wherefore (since thus only can the Ὑγλώσσαις λαλῶν edify the church) let him who speaks with a tongue pray that he may interpret”: cf. ver. 5. It appears that the speaker witk Tongues in some instances could recall, on recovery, what he had uttered in his trance-ecstasy, sO as to render it into cational speech. The three vbs. are pr., regulating current procedure.—The tva clause, after προσευχέσθω, gives the pur- port of the prayer, as in Phil. i. 9; cf. i. 10 above, xvi. 12; Luke ix. 40,etc. Mr., Ε]., and others, prefer to borrow γλώσσῃ from the next ver., and render thus: “Let him that speaks (with a tongue)