1 Corinthians 14:12

οὕτως καὶ ὑμεῖς is parl [2063] to 1 Corinthians 14:9; 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 [2064], Mr [2065], Al [2066], Hf [2067], Sm [2068], is truer to the order of the words, and reproduces the emphasis 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 Corinthians 14:1; 1 Corinthians 12:31), 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 [2069] to πρὸς τ. οἰκοδομήν (cf. 1 Corinthians 7:35; 2 Timothy 3:16); cf. John 10:10, and other parls. for περισσεύω. ζηλωταί, zealots, enthusiasts after spirits (Ev [2070]), used perhaps with a touch of irony (Hn [2071]). The Cor [2072] have already the eagerness that P. commends in 1 Corinthians 14:1; 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. Galatians 1:14). πνεύματα differs somewhat from τὰ πνευματικά (1 Corinthians 14:1), signifying not “the (proper) spiritual” powers, but unseen forces generally (see 1 Corinthians 12:10, διακρίσεις πνευμάτων, 1 John 4:1, and the warning of 1 Corinthians 12:3; cf. the notes); “the Cor [2073] sought supernatural endowments, no matter what their nature might be” (Ed [2074]) at any rate, they thought too little of the true source and use of the charisms, but too much and too emulously of their outward impression and prestige (see πνευμάτων, 1 Corinthians 14:32). Everling (Die paul. Angel, u. Dämonologie, pp. 40 ff.) infers from this passage, along with Revelation 22:6, 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 context, which knows only “the one and the self-same Spirit” as from God (1 Corinthians 12:11).

[2063] parallel.

[2064] Calvin's In Nov. Testamentum Commentarii.

[2065] Meyer's Critical and Exegetical Commentary (Eng. Trans.).

[2066] Alford's Greek Testament.

[2067] J. C. K. von Hofmann's Die heilige Schrift N.T. untersucht, ii. 2 (2te Auflage, 1874).

[2068] P. Schmiedel, in Handcommentar zum N.T. (1893).

[2069] parallel.

[2070] T. S. Evans in Speaker's Commentary.

[2071] C. F. G. Heinrici's Erklärung der Korintherbriefe (1880), or 1 Korinther in Meyer's krit.-exegetisches Kommentar (1896).

[2072] Corinth, Corinthian or Corinthians.

[2073] Corinth, Corinthian or Corinthians.

[2074] T. C. Edwards' Commentary on the First Ep. to the Corinthians. 2