Ver. 20. P. has argued the superiority of intelligible speech, as a man of practi- cal sense; he finally appeals to the good sense of his readers: ‘‘ Brethren, be not
19—22.
~ σ 21. "Ev τῷ νόµω γέγραπται, “΄Ὅτι ἐν 4 χείλεσιν ° ἑτέροις ® λαλήσω τῷ λαῷ τούτῳ, καὶ odd’ ‘ οὕτως ¥ εἶσα-
, , , , 35 κούσονταί µου, λέγει Κύριος”.
| σημεῖόν εἶσιν οὐ τοῖς πιστεύουσιν, ἀλλὰ * τοῖς * ἀπίστοις : ἡ δὲ
xv. 8 (Isa. xxix. 13). xi. 28.
xix. 20, lv. 13; Ezek. xx. 12. k See vi. 6.
e Cf. Acts ii. 4; Exod. χχχ.9. For gen. erepwy, cf. 2 Cor. viii. 8, g Heb.v.7; Mt. vi. 7; Lk. 1. 13.3 Acts x. 31; Deut. i. 43. sense, Rom. iv. rr; Rev. xii. 1, 3, xv.1; Mt. xxiv, 30; Lk. ii. 12, 34.
909
ο ἑτερογλώσσοις 1 καὶ ἐν © 1sa, xxviii
11 Ε; Ps. exiii.t 22. ὥστε at Ἀγλῶσσαι | εἲς ἆ Rota. iit 13; Heb. Xlii. 15; 1 Pet. iii.
10; Mt. f See
h See xii. ro. i In like
εις σηµ., Gen. ix. 13; Isa.
1 ετεραις γλωσσαις: G latt. vg. (in aliis linguis et labiis aliis) and Latt. Ff.
2erepwv: NAB, 17, 67**, 73.
children in mind”’ (see parls.)—‘ in judg- ment”? (Ed.), ‘the reasoning power on its reflective and discriminating side” (El.); φρένες differs from νοῦς much as φρόνιµος from σοφός (see notes to iv. το, x. 15). Emulation and love of dis- play were betraying this Church into a childishness the, very opposite of that broad intelligence and enlightenment on which it plumed itself (i. 5, iv. το, vili. 1, x. 15, etc.). ‘It is characteristic of the child to prefer the amusing to the useful, the shining to the solid” (ά.). This is a keen reproof, softened, however, by the kindly ἀδελφοί (‘‘suavem vim habet,” Ερ.).---γίνεσθε, ‘‘be in effect,” ‘show yourselves”; cf. xi. 1, etc. ‘‘In malice, however, be babes (act the babe); but in mind show yourselves full-grown (men) ’”’. —For the force of the ending in νηπι- άζω, cf. πυρρ-άζω, to redden, Matt. xvi. 2; the vb. is based on νήπιος, a kind of superlative to mat8tov— be (not boyish, but actually) childish’? (Ed.), or “in- fantile, in malice’’. For the antithesis of τέλειος (= ἀνήρ) and νήπιος, see ii. 6, xiii. 9 ff., and parls. For κακία, cf. note on ν. 8: P. desiderates the affection of the little child (see Eph. iv. 32 f., for the qualities opp. to κακία), as Jesus (in Matt. xviii. 1 ff.) its simplicity and hum- bleness. Gd. excellently paraphrases this ver.: ‘Si vous voulez étre des enfants, a la bonne heure, pourvu que ce soit quant a la malice; mais, quant a 1 Ἰπίε]- ligence, avancez de plus en plus vers la maturité compleéte’’.
§ 47. THE STRANGE TONGUES AN Oc- CASION OF UNBELIEF, xiv. 21-25. The Ap. has striven to wean the Cor. from their childish admiration of the Tongues by showing how unedifying they are in comparison with Prophecy. The Scrip- ture quoted to confirm his argument (21) ascribes to this kind of manifestation a punitive character. Through an alien voice the Lord speaks to those refusing
So crit. edd.
to hear, by way of “sign to the un- believing ”’ (22). These abnormal utter- ances neither instruct the Church nor convert the world. The unconverted see in them the symptoms of madness (23). Prophecy has an effect far different; it searches every heart, and compels the most prejudiced to acknowledge the pre- sence of God in the Christian assembly 24 f.).
ven 21. This O.T. citation is ad- duced not by way of Scriptural proof, but in solemn asseveration of what P. has intimated, to his readers’ surprise, re- specting the inferiority of the Glossolalia ; cf. the manner of quotation in i. 19, ii. 9, iii. το. The passage of Isaiah reveals a principle applying to all such modes of speech on God’s part. The title 6 vépos Jewish usage extended to Scripture at large; see Rom. iii. 19, John x. 34. P. shows here his independence of the LXX: the first clause, ὅτι . . . τούτῳ, follows the Heb., only turning the Ῥτο- phet’s third person (“He will speak”’) into the first, thus appropriating the words to God (λέγει Κύριος); Origen’s Hexapla and Aquila’s Gr. Version run in almost the same terms (Ε1.). Paul’s second clause, καὶ οὐδ᾽ οὕτως εἰσακού- σονταί pou, is based on the latter clause of ver. 12 (translated precisely in the LXX, καὶ οὐκ ἠθέλησαν ἀκούειν), but with a new turn of meaning drawn from the general context: he omits as irrele- vant the former part of ver. 12. The original is therefore condensed, and some- what adapted. Hf. and Ed. discuss at length the Pauline application of Isaiah’s thought. According to the true interpre- tation of Isa. xxvill. g ff. (see Cheyne,’ Delitzsch, or Dillmann ad loc.), the drunken Israelites are mocking in their cups the teaching of God through His prophet, as though it were only fit for an infant school; in anger therefore He threatens to give His lessons through