1 Corinthians 14:37,38

ἃ γράφω ὑμῖν, in the apodosis, includes, beside the last particular (1 Corinthians 14:34 ff.), the other instructions of this Ep.; προφήτης and πνευματικὸς in the protasis recall esp. the directions of chh. 12 14: cf. 1 Corinthians 11:4; 1 Corinthians 12:1; 1 Corinthians 14:1. δοκεῖ, as in 1 Corinthians 3:18 (see note), is putat, sibi videtur (not videtur alone, Vg [2205]), denoting self-estimation. The term πνευματικὸς includes every one endowed with a special gift of the Spirit; cf. the pl [2206] πνεύματα, 1 Corinthians 14:12. Hf [2207] and Hn [2208] think however that the disjunctive ἢ narrows the ref [2209] of “spiritual,” by contrast with “prophet,” to the sense of “speaker with tongues”; but this is a needless inference from the part [2210]; the Ap. means “a prophet, or a man of the Spirit (in any sense)”. The adj [2211] πνευματικός (in masc.: see parls.) refers not to spiritual powers (τὰ πνευματικά, 1 Corinthians 12:1, etc.), but to spiritual character (= ὁ κατὰ πνεῦμα, ἐν πνεύματι, Romans 8.), which gives insight in matters of revelation (cf. John 7:17; John 8:31 f.). While the true “prophet,” having a kindred inspiration (cf. 1 Corinthians 14:29), will “know well of the things” the Ap. “writes, that they are a commandment of the Lord” (Κυρίου ἐστὶν ἐντολή, “are what the Lord commands”; cf. 1 Corinthians 2:10-16; 1 Corinthians 7:40, and notes, 2 Corinthians 8:3), this ability belongs to “the spiritual” generally, who “judge all things” (1 Corinthians 2:15); being “of God,” they hear His voice in others (cf. John 8:42 f., etc.; 1 John 2:20; 1 John 4:6). The “Lord” is Christ, the Head of the Church, who “gives commandment to His Apostles” (cf. 1 Corinthians 7:10; 1 Corinthians 7:25 1 Corinthians 11:23, 1 Corinthians 12:3, etc.; Matthew 28:20, etc.). For ἐπι - γινωσκέτω, cf. 1 Corinthians 13:12 “judicet atque agnoscat” (Est.); the pr [2212] impv [2213] asks for a continued acknowledgment of Christ's authority in His Apostle. “But if any one is ignorant (of this), he is ignored ” (ἀγνοεῖται) a retribution in kind. The professor of Divine knowledge who does not discern Paul's inspiration, proves his ignorance; his character as “prophet” or “spiritual” is not recognised, since he does not recognise the Apostle's character; cf. Matthew 10:14 f., Matthew 10:41; John 13:20, for this criterion as laid down by Christ; the Ap. John assumes it in 1 Corinthians 4:6. ἀγοεῖται, is pr [2214] in tense, ignoratur (not ignorabitur, Vg [2215]), affirming an actual rejection sc. by the Lord, who says to such despisers of His servants, “I know you not” (cf. 1 Corinthians 8:3; 2 Timothy 2:19; John 5:42, etc.); but by His Apostle too, who cannot acknowledge for fellow-servants men who repudiate the Lord's authority in him (cf. 3 John 1:9 f.). Christ foretold that He would have to disown “many who had prophesied ” in His name (Matthew 7:22 f.). If ἀγνοείτω be read (still preferred by Mr [2216], Bt [2217], Ev [2218], Gd [2219], with R.V. txt.), the impv [2220] is permissive, as in 8:15: “sibi suæque ignorantiæ relinquendos esse censeo” (Est.) a counsel of lespair; contrast 2 Timothy 2:24 ff.

[2205] Latin Vulgate Translation.

[2206] plural.

[2207] J. C. K. von Hofmann's Die heilige Schrift N.T. untersucht, ii. 2 (2te Auflage, 1874).

[2208] C. F. G. Heinrici's Erklärung der Korintherbriefe (1880), or 1 Korinther in Meyer's krit.-exegetisches Kommentar (1896).

[2209] reference.

[2210]art. grammatical particle.

[2211] adjective.

[2212] present tense.

[2213] imperative mood.

[2214] present tense.

[2215] Latin Vulgate Translation.

[2216] Meyer's Critical and Exegetical Commentary (Eng. Trans.).

[2217] J. A. Beet's St. Paul's Epp. to the Corinthians (1882).

[2218] T. S. Evans in Speaker's Commentary.

[2219] F. Godet's Commentaire sur la prem. Ép. aux Corinthiens (Eng. Trans.).

[2220] imperative mood.