1 Corinthians 2

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 19 2 8 0 0 2. Divisions in the Church, part 2) (2:1 16)) ) Outline (continued)) 2:1 5 d. Power and Faith ) 2:6 16 3. Wisdom Of the Spirit ) 2:6 8 a. Wisdom and the Mature ) 2:9 10a b. God and Revelation ) 2:10b 13 c.

The Holy Spirit and Human Wisdom ) 2:14 16 d. The Unspiritual and the Spiritual Man ) ) ) ) d. Power and Faith) 2:1 5) 2 1 When I came to you, brothers, I did not come proclaiming to you the testimony about God with incomparable eloquence or surpassing wisdom. 2 I decided to know nothing among you except Jesus Christ and him crucified. 3 I came to you in weakness and in fear and with much trembling. 4 My speech and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and power 5 that your faith might not rest on the wisdom of men but on the power of God.) ) The chapter division at this juncture is infelicitous, for Paul has not yet completed his discourse on the folly of the cross. In this last segment of the discussion he reminds his readers of his first visit to them when he came to proclaim the gospel. He came not with persuasive speech but in the power of the Holy Spirit. He brought nothing but the message of the crucified Christ to the Corinthians, so that their faith might be based on God s power.) 1.

When I came to you, brothers, I did not come proclaiming to you the testimony about God with incomparable eloquence or surpassing wisdom.) 1 1 2 8 0 “tw://bible.?id=44.18.1|AUTODETECT|” After Paul visited Athens during his second missionary journey, presumably in the summer of a.d. 50, he continued his travels to Corinth 7 1 -1 9 0 “tw://bible.?id=44.18.1|AUTODETECT|” Acts 18:1) 1 1 -1 9 0 0 ). As was his custom, he preferred to visit capitals from which the gospel might radiate forth to the surrounding countryside. Corinth, the capital of Achaia in southern and central Greece, had two harbors, one to the east southeast (Cenchrea) and another to the north (Lechaeum). From these harbors, mariners could take the good news to countries and cities throughout the Mediterranean basin. Indeed, Corinth was strategically located for the spread of the gospel.) 1 1 2 8 0 “tw://bible.?id=44.17.16-44.17.34|AUTODETECT|” a. When I came to you, brothers. Paul arrived in Corinth in a downcast mood that resulted from his encounter with philosophers and the unfavorable response to his message in Athens 7 1 -1 9 0 “tw://bible.?id=44.17.16-44.17.34|AUTODETECT|” Acts 17:16 34) 1 1 -1 9 0 “tw://bible.?id=44.18.2-44.18.3|AUTODETECT|” ). Soon after his arrival he found lodging in the home of Aquila and Priscilla, Jewish Christians and tentmakers who befriended Paul 7 1 -1 9 0 “tw://bible.?id=44.18.2-44.18.3|AUTODETECT|” Acts 18:2 3) 1 1 -1 9 0 “tw://bible.?id=44.18.11|AUTODETECT|” ). In view of Paul s remark that the members of Stephana s household were the first converts in the province of Achaia (16:15), we assume that Aquila and Priscilla were already Christans. Paul and his host and hostess formed the nucleus of the Christian church in Corinth. By preaching to Jews and Greeks in the local synagogue, Paul persuaded Titius Justus, Crispus, Gaius, and Stephanas with their respective families to believe in Jesus. The Corinthian church then continued to flourish and increase numerically. When Paul left Corinth eighteen months later 7 1 -1 9 0 “tw://bible.?id=44.18.11|AUTODETECT|” Acts 18:11) 1 1 -1 9 0 0 ), Timothy and Silas continued the work of preaching the gospel.) 1 8 2 8 0 0 Once again, Paul addresses the Corinthians as brothers. With this general term of affection, he appeals to all the members (male and female) of that church. In addition, he reveals his pastoral heart when he touches sensitive issues in the Corinthian church.) b. I did not come proclaiming to you the testimony about God. Greek manuscripts have either the word testimony or the word mystery. In the Greek text, the words show some similarities in spelling that may account for the difference.

The manuscript evidence for the reading mystery is early but limited while that for testimony is extensive. Numerous editors, translators, and teachers of the Greek New Testament prefer the latter term.��1�� They do so on the basis of internal evidence, that is, the meaning of the context in which the term appears (compare 1:6). Paul proclaimed to the Corinthians the gospel, which is God s testimony revealed through Jesus Christ.) Some scholars understand verse 7, which has the word mystery, to be an explanation of verse 1. Other scholars contend that scribes were influenced by the reading of verse 7 and then introduced the word into verse 1. But when Paul came to Corinth, he presented not a mystery but the gospel of Christ, which here is embodied in the expression testimony.) Many translations have the reading the testimony of God, but others read the testimony about God (NIV, Cassirer). The difference is a matter of interpreting the genitive case.

A subjective genitive means that God is the author of this testimony; the objective genitive makes Paul the proclaimer of this testimony about God. In view of a similar construction (1:6), we interpret the genitive as both subjective and objective: God is the originator of the testimony and Paul proclaims it and teaches the Corinthians about God.��2��) c. With incomparable eloquence or surpassing wisdom. Paul openly declares that he did not come to Corinth with a message delivered in sublime eloquence and wisdom. His debates with erudite Epicurean and Stoic philosophers in Athens had been to no avail, and in Corinth he had preached the gospel neither as an orator nor as a philosopher. Instead, Paul had brought the message of salvation in simple terms that everyone in his audience could understand.

This approach was unusual in a Hellenistic setting, where skillful orators were admired.) The nouns eloquence and wisdom describe the verbal skills and the mental acumen of a speaker. The two expressions refer to the words that come from a speaker s lips and the thoughts that formulate words into sentences. Of course, Paul often demonstrates in his epistle that he possesses both eloquence and wisdom. In this context, Paul refers not to a deficiency in his own abilities but to the excesses of Greek orators and philosophers. He refuses to adopt their practices; instead he plainly preaches the message of Christ s cross.��3��) In conclusion, Paul begins this verse with the personal pronoun I (the first word in the Greek text is in the combined form and I) to express intimacy with his audience. In the Greek, he ends verse 1 with the word God to indicate that his purpose is not to exalt himself but to point his audience to God and Jesus Christ.) 2.

I decided to know nothing among you except Jesus Christ and him crucified.) 1 1 2 8 0 “tw://bible.?id=44.17.17|AUTODETECT|” a. I decided to know nothing. On the surface, Paul appears to be anti-intellectual. But that is hardly the case, for he had received lengthy and intensive training in Jerusalem. Moreover, Paul was acquainted with the Greek quest for knowledge and wisdom 7 1 -1 9 0 “tw://bible.?id=44.17.17|AUTODETECT|” Acts 17:17) 1 1 -1 9 0 “tw://bible.?id=48.6.14|AUTODETECT|” ). But he was not interested in teaching the Corinthians methodologies which the Athenian thinkers had adopted and humanistic philosophers had espoused. Paul says that he came to preach the good news of the crucified Christ 7 1 -1 9 0 “tw://bible.?id=48.6.14|AUTODETECT|” Gal. 6:14) 1 1 -1 9 0 “tw://bible.?id=44.9.15|AUTODETECT|” ). Jesus Christ had chosen him to carry Christ s name before Jews and Gentiles 7 1 -1 9 0 “tw://bible.?id=44.9.15|AUTODETECT|” Acts 9:15) 1 1 -1 9 0 “tw://bible.?id=44.26.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.26.16|AUTODETECT|” 26:16) 1 1 -1 9 0 0 ). He did not appoint Paul to any other task. When Paul arrived in Corinth, he continued to fulfill the responsibility which Jesus had entrusted to him, namely, to preach the gospel of Christ s cross. As an ambassador in the full sense of the word, he knew no other task than to proclaim the message of his crucified Lord and Savior Jesus Christ.) 1 1 2 8 0 “tw://bible.?id=44.18.11|AUTODETECT|” b. Among you. These words refer to the year and a half Paul spent with the Corinthians while he taught them the Word of God 7 1 -1 9 0 “tw://bible.?id=44.18.11|AUTODETECT|” Acts 18:11) 1 1 -1 9 0 0 ). In a broader sense, the expression among you reveals Paul s way of life as he went preaching the gospel from area to area, synagogue to synagogue, and church to church.) 1 3 2 8 0 0 c. Except Jesus Christ and him crucified. This is a more elaborate rewording of an earlier phrase, Christ crucified (1:23). The message of Christ s crucifixion appears to be straightforward and simple, but both Jews and Gentiles rejected Paul s appeal to believe in a crucified Christ as an offense or as foolishness. Therefore, Paul had to go beyond the historical details of the crucifixion and teach his audience the theological implications of this redemptive event in human history. He taught not only the reason for Christ s death on the cross but also the eternal benefits for every believer: forgiveness of sin, eternal life, and the resurrection of the body.) ) Practical Consideration in 2:2) 1 1 2 8 0 “tw://bible.?id=55.4.2|AUTODETECT|” Ordained ministers of the gospel are expected to make proclaiming and teaching Christ s gospel their full-time calling. Ordination means that God has set them aside to preach, in the words of Paul, in season and out of season 7 1 -1 9 0 “tw://bible.?id=55.4.2|AUTODETECT|” II Tim. 4:2) 1 1 -1 9 0 “tw://bible.?id=44.6.1-44.6.6|AUTODETECT|” ). The apostles set the example when they appointed seven men filled with the Spirit and wisdom to minister to the physical needs of the wisdom in Jerusalem 7 1 -1 9 0 “tw://bible.?id=44.6.1-44.6.6|AUTODETECT|” Acts 6:1 6) 1 1 -1 9 0 0 ). Thus, the apostles dedicated themselves to the proclamation of the Word and prayer. At times, however, Paul performed manual labor as a tentmaker to supply in his daily needs. But whenever he had sufficient material supplies, he spent all his time in the ministry of the Word.) 1 4 2 8 0 0 When Christ calls someone to proclaim the gospel, this person must do so with full dedication to his call to the ministry; he must reject offers to be involved in other areas of life. He should be first and foremost a minister of God s Word. In earlier centuries, a preacher usually placed these initials after his name: V. D. M. (Verbi Domini Minister, minister of the Word of the Lord). A preacher does well to repeat and apply Paul s maxim I & know nothing among you except Jesus Christ and him crucified. ) ) ) 3. I came to you in weakness and in fear and with much trembling.) 1 1 2 8 0 “tw://bible.?id=44.18.7-44.18.11|AUTODETECT|” What a confession from the lips of one of Christ s apostles! What honesty! What humility! Once more (see v. 1) Paul relates personal history as an example. He bares his soul and reveals his inner thoughts. He had nothing to offer except the message of Christ s death on the cross. The reception he received from the Jews in Corinth soon turned hostile, so he had to leave the local synagogue to continue his ministry in the house of Titius Justus. When discouragement overpowered Paul, Jesus appeared to him in a vision and told him not to be afraid, to keep on preaching, and not to be silent. Jesus revealed that he had many people in the city of Corinth 7 1 -1 9 0 “tw://bible.?id=44.18.7-44.18.11|AUTODETECT|” Acts 18:7 11) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=47.11.23-47.11.28|AUTODETECT|” I came to you in weakness and in fear (compare 4:10). From his other epistles, we learn that Paul had to cope with physical ailments; he frequently endured punishment and affliction 7 1 -1 9 0 “tw://bible.?id=47.11.23-47.11.28|AUTODETECT|” II Cor. 11:23 28) 1 1 -1 9 0 “tw://bible.?id=47.12.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.7|AUTODETECT|” 12:7) 1 1 -1 9 0 “tw://bible.?id=48.4.13-48.4.14|AUTODETECT|” ) and he was ill during his visit to the Galatians 7 1 -1 9 0 “tw://bible.?id=48.4.13-48.4.14|AUTODETECT|” Gal. 4:13 14) 1 1 -1 9 0 “tw://bible.?id=47.10.10|AUTODETECT|” ). We assume that Paul was a rather unattractive man, perhaps small of stature 7 1 -1 9 0 “tw://bible.?id=47.10.10|AUTODETECT|” II Cor. 10:10) 1 1 -1 9 0 “tw://bible.?id=48.4.15|AUTODETECT|” ) and plagued with poor eyesight 7 1 -1 9 0 “tw://bible.?id=48.4.15|AUTODETECT|” Gal. 4:15) 1 1 -1 9 0 “tw://bible.?id=48.6.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.6.11|AUTODETECT|” 6:11) 1 1 -1 9 0 0 ). Nevertheless, he proved to be a fearless proponent of the gospel when he preached in the synagogues and marketplaces of Damascus, Jerusalem, Antioch, Cyprus, Asia Minor, Macedonia, and Achaia.) 1 1 2 8 0 “tw://bible.?id=44.18.11|AUTODETECT|” Paul refers to his eighteen-month stay in Corinth 7 1 -1 9 0 “tw://bible.?id=44.18.11|AUTODETECT|” Acts 18:11) 1 1 -1 9 0 “tw://bible.?id=44.18.12|AUTODETECT|” ) when he writes that he spent his time in Corinth in fear and with much trembling. His was the arduous task of establishing a church in cosmopolitan Corinth. In the eyes of influential Corinthians, Paul was a person without strength, means, or privilege. Because of his trade, they considered him no better than a slave and had no respect for him. The Jews constantly plotted against him and eventually had him stand trial before Proconsul Gallio 7 1 -1 9 0 “tw://bible.?id=44.18.12|AUTODETECT|” Acts 18:12) 1 1 -1 9 0 0 ). The terms fear and trembling occur often in Paul s epistles as an expression of anxiety.��4�� Fear is a debilitating force used by Satan to hinder Christ s servants and to distort their perception. Paul gives no details but confesses that during his stay in Corinth, he experienced fear and trembling. Here these terms relate to numerous social and political threats Paul had to face.) 1 4 2 8 0 0 Moreover, we suggest that Paul harbored innate fear and trembling because he knew his human limitations in the tremendous task of preaching the gospel and founding a church in Corinth. He knew that while denying himself he had to trust in God to provide the necessary strength to accomplish the task.��5�� This is evident from the message conveyed in the next verse.) 4. My speech and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and power.) a. Negative. Jesus gives the preacher the demanding task and obligation of preaching the gospel. No preacher can rely on his own insights and skills.

If he does, he will be like the confident evangelist who during a worship service preached without the supporting power of the Holy Spirit. He consequently faced failure in the pulpit and humiliation before the congregation. Following the service, an elder gave him this sobering advice: If you had entered the pulpit the way you left it, you would have left the pulpit the way you entered it. Humility ought to characterize every pastor who leads a congregation in worship.) Paul says that his speech and preaching were not in persuasive words of wisdom. He repeats what he has stated in a previous verse (v. 1) and now personalizes the words speech and preaching with the pronoun my. He uses these two terms to describe the message of the gospel (1:18) and the work of preaching.

However, Paul refrains from identifying the speakers who persuasively speak and preach in words of wisdom.��6��) 1 1 2 8 0 “tw://bible.?id=44.26.27-44.26.28|AUTODETECT|” What is Paul conveying? He was able to present the gospel persuasively in carefully chosen words, as he proved in his speech before King Agrippa II 7 1 -1 9 0 “tw://bible.?id=44.26.27-44.26.28|AUTODETECT|” Acts 26:27 28) 1 1 -1 9 0 0 ). However, in this text Paul refuses to phrase his message in persuasive words of wisdom; he thereby implies that his wisdom originates not in man but in God.) 1 4 2 8 0 0 b. Text. Not in persuasive words of wisdom. The Greek text of this part of verse 4 has a few variants. In translations, these variants hardly appear expect for the reading, Not with persuasive words of human wisdom (NKJV, italics added). This italicized adjective seems to be an addition that scribes have inserted to explain the concept wisdom and therefore is a secondary reading.) The difficulty translators face, however, is with adjective persuasive.

This adjective occurs nowhere else in all Greek literature. It appears that Paul himself has coined that word. This reading has support from one of the earliest manuscripts, P46, and is the accepted text for most translators.��7�� Other scholars hold that this adjective should be translated as the singular noun persuasion. They suggest the adoption of a shorter Greek text which deletes the term words, with the resultant reading not with the persuasion of wisdom.��8�� Although strong arguments have been advanced in support of this translation, the reading persuasion lacks substantive manuscript support. Not in persuasive words of wisdom still seems to be the preferred translation. Regardless of the choice that the translator makes, difficulties remain.) c.

Positive. But in demonstration of the Spirit and Power. Paul chooses three key words to display the spiritual power available to those who preach the Word of God. The first word is demonstration, which is a term used in a court of law for testimony. The term signifies that no one is able to refute the proof that is presented.) The second word is Spirit, which appears here in this epistle for the first time. The Corinthians ought to know that their spiritual birth is the work of the Holy Spirit (v. 13), that their body is a temple of the Holy Spirit (6:19), and that their spiritual gifts are the work of the Spirit (12:11).

They have the evidence in themselves.) 1 1 2 8 0 “tw://bible.?id=44.1.8|AUTODETECT|” The last word is power. In the New Testament, this word is closely associated with the Holy Spirit. For example, Jesus told the apostles that they would receive power when the Holy Spirit descended on them at Pentecost 7 1 -1 9 0 “tw://bible.?id=44.1.8|AUTODETECT|” Acts 1:8) 1 1 -1 9 0 “tw://bible.?id=42.24.49|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=42.24.49|AUTODETECT|” Luke 24:49) 1 1 -1 9 0 “tw://bible.?id=52.1.5|AUTODETECT|” ). In one of his epistles Paul writes, Our gospel came to you not simply with words, but also with power, with the Holy Spirit and with deep conviction 7 1 -1 9 0 “tw://bible.?id=52.1.5|AUTODETECT|” I Thess. 1:5) 1 1 -1 9 0 0 ). Even though the expression power often signifies wonders, here it has a meaning broader than miracles. The term denotes the hand of God stretching itself out to act powerfully through the apostle in every way. ��9��) 1 2 2 8 0 0 Paul exhorts the Corinthians to open their spiritual eyes and observe for themselves that God is at work through his power and his Spirit. They possess visible and incontrovertible proof through the power of the gospel and the presence of the Holy Spirit.) 5. That your faith might not rest on the wisdom of men but on the power of God.) 1 1 2 8 0 “tw://bible.?id=60.1.5|AUTODETECT|” In the last verse of this section, Paul states his purpose for rejecting persuasive words and superior wisdom. He has come to the Corinthians to preach the gospel. And his preaching has resulted in their personal faith in God. Paul informs them that this gift of faith neither originates in nor is supported by human wisdom. If faith were of human origin, it would utterly fail and disappear. But faith rests on God s power that shields the believer and strengthens him to persevere 7 1 -1 9 0 “tw://bible.?id=60.1.5|AUTODETECT|” I Peter 1:5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 God works faith in the hearts of the Corinthians through the preaching of Christ s gospel. He not only has given them the gift of faith but also has brought them to conversion. God commissions Paul to strengthen their faith by instructing them in the truths of God s Word. In brief, the Corinthians must know that faith rests not on human wisdom but on God s power.) 1 1 2 8 0 “tw://bible.?id=59.1.5|AUTODETECT|” Wisdom of men. Notice that Paul uses the plural noun men to illustrate that in Corinth many people are dispensing their own insight and wisdom. Man s discernment is temporal, faulty, and subject to change; God s wisdom is eternal, perfect, and unchangeable. When a Christian in faith asks God s for wisdom 7 1 -1 9 0 “tw://bible.?id=59.1.5|AUTODETECT|” James 1:5) 1 1 -1 9 0 0 ), he experiences the working of God s power. He rejoices in the salvation God has provided for him.) 1 2 2 8 0 0 ) Practical Considerations in 2:4) 1 1 2 8 0 “tw://bible.?id=55.2.15|AUTODETECT|” Churches that originated in the sixteenth-century Reformation have always championed the cause of an educated ministry. The origin of many universities lies in the church s desire to train future preachers. When these schools expanded and eventually became universities, theological training was and continues to be offered in affiliated divinity schools or theological seminaries. The objective has always been to equip pastoral students so that they will be able to handle the Word of God correctly 7 1 -1 9 0 “tw://bible.?id=55.2.15|AUTODETECT|” II Tim. 2:15) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=55.4.2|AUTODETECT|” Paul himself had thoroughly studied the Scriptures. In his pastoral epistles, he exhorted Timothy to continue in what he has learned from Paul and others. He charged Timothy to preach the Word with great patience and careful instruction, and to do the work of an evangelist 7 1 -1 9 0 “tw://bible.?id=55.4.2|AUTODETECT|” II Tim. 4:2) 1 1 -1 9 0 “tw://bible.?id=55.4.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=55.4.5|AUTODETECT|” 5) 1 1 -1 9 0 0 ). Preachers should be trained to deliver sermons that are faithful expositions of the Scriptures. Moreover, sermons must be free from verbosity and from anecdotes unrelated to the biblical passage at hand. And last, preachers must be able to communicate and relate effectively to the people to whom they minister the Word of God.) 1 6 2 8 0 0 ) Greek Words, Phrases, and Constructions in 2:1 5) Verse 1) &���� & ����������� the verb in the aorist active and the participle in the present active should be taken together as a verbal unit. Paul came to Corinth with the express purpose of preaching the gospel, and after his arrival he continued to preach.) �P this negative particle is placed immediately after the verb &���� to show that the usual negative particle �� with the participle would mean not proclaiming. ��10�� With this word order, the concept I came proclaiming is placed in the negative.) Verse 2) 1 1 2 8 0 “tw://bible.?id=47.2.2|AUTODETECT|” �P J. B. Lightfoot takes the negative with the verb ����� (I decided) and translates the entire clause as follows: I had no intent, no mind to know anything. ��11�� The negative for the infinitive �0����� (to know) should be ��. C. F. D. Moule, however, provides numerous examples of a displacement and changing of the negative particles �P and ��, and calls attention to the Greek text of ) 7 1 -1 9 0 “tw://bible.?id=47.2.2|AUTODETECT|” II Corinthians 2:2) 1 1 -1 9 0 0 , which is a similar but normal construction.��12��) 1 27 2 8 0 0 Verse 4) ����� Paul repeatedly uses the singular and plural of ����� in the first two chapters of this epistle (1:5, 17, 18; 2:1, 4, 13). Here the word is a synonym for the message of the gospel, especially with the twice-occurring pronoun my that modifies message and preaching. ) ������� ������ ������ persuasive words of wisdom. This reading is supported by codices Vaticanus, Sinaiticus, and Bezae. But textual evidence is nonexistent for the presence of the adjective ������ (persuasive). The noun ����� (persuasion), which in the dative singular is ������, occurs in other Greek literature. Its manuscript support in this verse is extremely weak, especially in the shorter reading that omits the noun ������.��13��) Verse 5) 5�� the negative purpose clause with �� depends on the main subject ��� and the verb ������� (I came) in verse 3.) � with the dative in both occurrences, this preposition on. ) ) 3.

Wisdom of the Spirit) 2:6 16) 6 We speak wisdom, however, among those who are mature, the wisdom not of this age or of the rulers of this age who are doomed to perish. 7 But we speak God s wisdom in a mystery hidden wisdom, which God predestined before all time for our glory, 8 and which none of the rulers of this age understood. For if they had understood this wisdom, they would not have crucified the Lord of glory. 9 However, just as it is written,) Things which eye has not seen and ear has not heard) And have not entered into the heart of man,) These things God has prepared for those who love him,) 10 because God has revealed them to us through the Spirit.) Indeed, the Spirit searches all things, even the depths of God. 11 For who among men knows the things of man except the spirit of man is within him? Thus also no one knows the things of God except the Spirit of God. 12 Now we have received not the spirit of the world but the Spirit who is from God, that we may know the things freely given to us by God. 13 And the thing we speak are not words imparted by human wisdom but those imparted by the Spirit as we interpret spiritual truths in spiritual words. 14 The unspiritual man does not accept the things of the Spirit of God, for they are foolishness to him and he is unable to understand them because they are spiritually discerned. 15 But the spiritual man judges all things, yet he is judged by no one. 16 For) who has known the mind of the Lord,) that he will instruct him?) But we have the mind of Christ.) ) In the second part of this chapter, Paul addresses all believers who are wise in regard to salvation. They received God s secret wisdom which he reveals to his people. Indeed, these people are led by the Holy Spirit.) a. Wisdom and the Mature) 2:6 8) 6.

We speak wisdom, however, among those who are mature, the wisdom not of this age or of the rulers of this age who are doomed to perish.) a. We speak wisdom, however. In the Greek sentence, the first word is wisdom, which because of its position is emphatic. A literal translation reads, Wisdom we speak. Paul here does not define or describe this word (see v. 7), but implies that he means God s wisdom (1:21, 24, 30). He understandably continues to build on these earlier remarks on wisdom; in subsequent verses, he unites the concepts wisdom and Spirit.) Paul contrasts divine wisdom with the wisdom of the world which has entranced some Corinthian Christians.

They think that Paul s message of Christ s cross is simplistic and fails to measure up to the standards of worldly wisdom. By sharply differentiating two concepts of wisdom, Paul emphatically and confidently states that he and his fellow ministers have God s wisdom which, as he already has explained (1:18 30), is eminently superior to the wisdom of the world.) With the aid of the adversative however, Paul switches from the singular to the plural. In this epistle Paul frequently shifts from the singular to the plural and back again (e.g., 3:1, 2, 6, 9, 10). Here he resumes the plural of 1:23, We preach Christ crucified. Some translators interpret the plural pronoun in verse 6 and 7 as the singular I (see GNB, NEB), but that is a departure from the Greek text. Paul has in mind all those who belong to the apostolic circle, among whom are his fellow workers Timothy and Silas.

He wants to say that his preaching, and that of his associates, is certainly marked by wisdom. With the Greek verb lalein (to speak) he denotes not the content of speech but the act of speaking. But among whom do Paul and his fellow ministers speak wisdom?) b. [We speak] wisdom & among those who are mature. The literature on verse 6 is indeed phenomenal; in respect to this clause, scholars raise numerous questions. For example, who are these mature people? Are there also immature Christians?

Do Paul and other New Testament writers group Christians in categories? Is Paul resorting to irony when he uses the word mature even though he knows that the Corinthians fail to meet the standard of perfection? Are Paul and his associates speaking directly to the mature or are they with (among) the mature discussing wisdom? Is he borrowing words that belong to settings other than the Christian community of Corinth?��14�� These and many other questions deserve an answer. In the interest of space, we limit ourselves to a few of them and supply the following comments:) 1 1 2 8 0 “tw://bible.?id=58.6.1|AUTODETECT|” First, New Testament writers present no evidence that distinguishes between two types of Christians: mature and immature, spiritual and natural, superior and inferior. New Testament writers do not make this distinction; instead they exhort all Christians to press on toward maturity 7 1 -1 9 0 “tw://bible.?id=58.6.1|AUTODETECT|” Heb. 6:1) 1 1 -1 9 0 0 ). Among God s people we acknowledge levels of development, for no one can claim to have reached perfection. Even the holiest man, among whom we place Job of the Old Testament and Paul of the New Testament, will have to admit that they have attained only a small beginning. Paul addresses the Corinthians as babes in Christ (3:1) and tells them that they think like children (14:20). Nevertheless, he regards all believers in whom the Holy Spirit effectively works as mature Christians. In other words, with the word mature Paul includes all the Corinthians who have received the Spirit (3:16; 12:3, 13) and who respond to Christ s gospel.) 1 3 2 8 0 0 Next, in context Paul contrasts not the mature Christians and the immature Christians. Rather, he distinguishes between mature Christians who accept the message of the cross and unbelievers who consider God s wisdom foolishness. He delineates faith and unbelief, divine wisdom and worldly wisdom, the believer and the unbeliever.) Last, the Greek word that is translated mature or perfect occurs elsewhere in Paul s epistles and usually is equivalent to adult. ��15�� Adults are those people who accept the gospel of Christ s cross, experience God s power in their lives, and expect the renewal of all things as a result of Jesus resurrection. They are the recipients of divine wisdom and rejoice in it with fellow believers.) c. The wisdom not of this age or of the rulers of this age. Paul continues to describe the meaning of wisdom in negative terms. The wisdom of this age is identical with worldly wisdom (1:20) that is characterized by a fleeting and changeable nature.) 1 1 2 8 0 “tw://bible.?id=43.12.31|AUTODETECT|” Who are these rulers of this age ? Some scholars interpret the phrase to refer to demonic powers and allude to many New Testament passages 7 1 -1 9 0 “tw://bible.?id=43.12.31|AUTODETECT|” John 12:31) 1 1 -1 9 0 “tw://bible.?id=43.14.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.14.30|AUTODETECT|” 14:30) 1 1 -1 9 0 “tw://bible.?id=43.16.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.16.11|AUTODETECT|” 16:11) 1 1 -1 9 0 “tw://bible.?id=49.6.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.6.12|AUTODETECT|” Eph. 6:12) 1 1 -1 9 0 “tw://bible.?id=44.3.17|AUTODETECT|” ).��16�� But this interpretation runs into difficulty in verse 8. There Paul writes that if the rulers of this world had known divine wisdom, they would not have crucified Jesus. Not demons but rulers crucified Jesus. Moreover, the demons knew Jesus, as the Gospels clearly show. The context does not allude to evil angels but rather to human beings who are considered strong (1:27). In addition, the context shows a contrast between human wisdom and divine wisdom without reference to demonic powers.��17�� Other scholars, therefore, judge that the wording refers to earthly rulers who include all the political and intellectual leaders of the world. Among them are the rulers Caiaphas and Pilate, who crucified Jesus 7 1 -1 9 0 “tw://bible.?id=44.3.17|AUTODETECT|” Acts 3:17) 1 1 -1 9 0 “tw://bible.?id=44.4.26-44.4.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.26-44.4.27|AUTODETECT|” 4:26 27) 1 1 -1 9 0 0 ).��18��) 1 4 2 8 0 0 d. Who are doomed to perish. In the Greek, Paul uses the verb doomed to perish, which is the same as the translation nullified in 1:28 (see also 15:24, 26). He shows that God, who controls world history, causes the sudden demise of leaders, officials, teachers and their philosophies. Paul uses the present tense of the verb doomed to perish to indicate the continuous control that God exercises in this world. Throughout the centuries, God causes his Word to triumph and worldly wisdom and its proponents to fail.) 7.

But we speak God s wisdom in a mystery hidden wisdom, which God predestined before all time for our glory, 8. and which none of the rulers of this age understood. For if they had understood this wisdom, they would not have crucified the Lord of glory.) a. Divine wisdom. The dissimilarity between the world s wisdom and God s wisdom is clear. In the preceding verse (v. 6), Paul mentions wisdom in negative terms; human wisdom is time-bound and leads people to frustration and eventual destruction. Here he gives a positive description: God s wisdom is eternal and limitless.

It leads people from darkness to light, salvation, and glory. Paul informs the Corinthians that he and fellow preachers declare God s wisdom in a mystery. This is the first time the word mystery occurs in connection with wisdom. (The variant reading in verse 1 is an exception.)) b. Mystery. What does Paul mean by the clause, We speak God s wisdom in a mystery ? The Greek verb lalein (to speak) denotes not the substance of Paul s speech but the manner of speaking (see v. 6).

The genitive case of wisdom points to possession, origin, and character; Paul refers to God s wisdom. And wisdom is qualified by the expression in a mystery. That is, Paul does not speak a mystery; God s wisdom is mysterious.) 1 1 2 8 0 “tw://bible.?id=49.3.3|AUTODETECT|” Wisdom is a mystery and unintelligible to the unbeliever. To the believer wisdom becomes plain, for God communicates it through the gospel which the apostles preach. Paul has stated earlier that Christ is wisdom from God and thus Christ has become our wisdom (1:30). Wisdom and salvation through Christ are intimately related, for the word wisdom signifies the wise acts of God in the salvation of man. ��19�� The process of salvation is a miracle to believers but a mystery to people who lack the Spirit of God (compare vv. 11 15). Wherever the term mystery appears in the New Testament, it usually is preceded by verbs meaning either to reveal or to proclaim. This mystery was predestined by God before the creation of this world, but he now reveals it to his people through the preaching of the gospel 7 1 -1 9 0 “tw://bible.?id=49.3.3|AUTODETECT|” Eph. 3:3) 1 1 -1 9 0 “tw://bible.?id=51.1.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.26|AUTODETECT|” Col. 1:26) 1 1 -1 9 0 0 ).��20��) 1 1 2 8 0 “tw://bible.?id=60.1.10-60.1.12|AUTODETECT|” c. Predestined. Paul next refers to hidden wisdom, which God predestined before all time for our glory. Wisdom that has been hidden until the present time is now revealed through the person and work of Christ. Peter discloses that the prophets were intently searching for the time and circumstances of Christ s coming. He says that those things eventually were revealed to the believers through the preaching of the gospel and the work of the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=60.1.10-60.1.12|AUTODETECT|” I Peter 1:10 12) 1 1 -1 9 0 “tw://bible.?id=49.3.17-49.3.19|AUTODETECT|” ). Even though this mystery of salvation is no longer hidden, it nevertheless remains something that the human mind cannot fully grasp. This mystery relates to the love of God, which is so profound that man is unable to comprehend it completely 7 1 -1 9 0 “tw://bible.?id=49.3.17-49.3.19|AUTODETECT|” Eph. 3:17 19) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.9.23|AUTODETECT|” God in his wisdom predestined this salvation for our glory before the human race was even created. He foreordained to save the Corinthians for their own glory, a truth Paul states in a related discourse: What if he did this to make the riches of his glory known to the objects of his mercy, whom he prepared in advance for glory? 7 1 -1 9 0 “tw://bible.?id=45.9.23|AUTODETECT|” Rom. 9:23) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=50.3.21|AUTODETECT|” God is sovereign and demonstrates his grace and mercy to his people, whom he predestined to glory. Paul could not have put the difference between worldly wisdom and divine wisdom in clearer terms. The contrast between the glory of believers and the glory of earthly rulers is telling. Writes J. B. Lightfoot, Our glory increases, while their glory wanes. ��21�� We reflect God s virtues and glory already in this life, but in the life to come we shall shine like jewels in his crown 7 1 -1 9 0 “tw://bible.?id=50.3.21|AUTODETECT|” Philippians 3:21) 1 1 -1 9 0 “tw://bible.?id=38.9.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.9.16|AUTODETECT|” Zech. 9:16) 1 1 -1 9 0 0 , for the metaphor).) 1 1 2 8 0 “tw://bible.?id=40.6.10|AUTODETECT|” d. Ignorance. And which none of the rulers of this age understood. Paul repeats the phrase the rulers of this age (v. 6). These rulers are devoid of spiritual knowledge and fail to see the significance of Christ s kingdom on earth, which comes in answer to the believer s petition: Your kingdom come 7 1 -1 9 0 “tw://bible.?id=40.6.10|AUTODETECT|” Matt. 6:10) 1 1 -1 9 0 0 ). They are unable to understand God s rule on earth because God has not revealed to them his divine wisdom.) 1 1 2 8 0 0 Paul refrains from explaining the resistance of Jew and Gentile to God s revelation in Jesus Christ. Instead he explains the ignorance of these rulers in negative terms: For if they had understood this wisdom, they would not have crucified the Lord of glory. Is Paul speaking only of Caiaphas, Herod Antipas, and Pilate, or is he alluding to every leader who rules without giving God the glory? The Jewish and Gentile leaders who crucified Jesus are representative of all the rulers in the world.��22�� Whoever ignores the cause of Christ takes his place with the rulers who put Jesus to death.) 1 1 2 8 0 “tw://bible.?id=19.24.8|AUTODETECT|” Jesus, the Lord of glory, is the answer to the question of the psalmist: Who is this King of glory? 7 1 -1 9 0 “tw://bible.?id=19.24.8|AUTODETECT|” Ps. 24:8) 1 1 -1 9 0 “tw://bible.?id=44.7.2|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=44.7.2|AUTODETECT|” Acts 7:2) 1 1 -1 9 0 “tw://bible.?id=19.2.10-19.2.12|AUTODETECT|” ). He rules not only in heaven but also on earth and makes himself known through the preaching of the gospel. If the rulers of this world submit themselves to him, he blesses them and causes them to proper 7 1 -1 9 0 “tw://bible.?id=19.2.10-19.2.12|AUTODETECT|” Ps. 2:10 12) 1 1 -1 9 0 0 ).) 1 26 2 8 0 0 ) Doctrinal Considerations in 2:7) God is sovereign in executing his plan to create the universe and to save mankind from sin. He destines his people for eternal glory. When Paul writes that before this earth was created, God already had formed a plan to save mankind for the glory of those whom he redeems, we stand in awe and wonder. Paul speaks of God s wisdom that appears in a mystery. Our human minds are unable to grasp fully the importance of God s love for sinners, because the concept before all time is too profound for us. And the glory which we receive partially in this but wholly in eternity is too wonderful for us.

We confess that we cannot adequately appropriate this truth in our minds.) Indeed, the doctrine of salvation, simple yet profound, can be understood only because God reveals it to us. God reveals salvation in terms of his electing grace as a truth that must be taught wisely and carefully. ��23��) ) Greek Words, Phrases, and Construction in 2:6 8) Verse 6) � this preposition followed by a noun in the dative case means neither to nor in, but among. ) �� the second �� in the verse is sometimes translated that is or is replaced by a punctuation mark.) Verse 7) ���� ������ the word order in this phrase is significant because it emphasizes that wisdom originates with and belong to God.) � the preposition conveys in the form of or consisting of. ) ������������� the perfect passive participle from the verb to hide should be translated as a pluperfect to indicate that God s wisdom had been hidden for a long period but at present is revealed.��24��) Verse 8) #� the relative pronoun in the feminine relates not to its nearest antecedent, glory, but to the term wisdom.��25��) �0 followed by the indicative in the protasis and with � in the apodosis, this is a contrary-to-fact conditional sentence.) ) ) b. God and Revelation) 2:9 10a) 9. However, just as it is written,) Things which eye has not seen and ear has not heard) And have not entered into the heart of man,) These things God has prepared for those who love him.) a. Adversative. As he does in many other places in this epistle, Paul substantiates his teaching with an appeal to the Scriptures.

He introduces the passage with the adversative however followed by the formula just as it is written. The sentence as it stands is incomplete because it lacks a verb. We suggest the insertion of the plural verb we understand to balance the verb understand in the preceding verse (v. 8). The contrast, then, is between the rulers of this age (Pontius Pilate and Herod Antipas) who failed to understand God s wisdom and the Corinthians who know his wisdom, A possible translation is: For if [these rulers] had understood this wisdom, they would not have crucified the Lord of glory. However just as it is written [we do understand the] things which eye has not seen and ear has not heard. ��26�� The contrast between verses 8 and 9 is clear. At the same time, the suggested introduction of the pronoun we serves both as a clarification of verses 8 and 9 and as a bridge to the pronoun us of the next verse (v. 10).) b.

Prophecy. Paul loosely quotes the prophecy of Isaiah written seven centuries before Paul wrote his epistle. Yet the verb it is written connotes that the significance of these words remains valid even for the present.) 1 1 2 8 0 “tw://bible.?id=23.64.4|AUTODETECT|” The quotation comes from ) 7 1 -1 9 0 “tw://bible.?id=23.64.4|AUTODETECT|” Isaiah 64:4) 1 1 -1 9 0 0 but differs considerably from the Hebrew text:) 1 4 2 8 0 0 Since ancient times no one has heard,) no ear has perceived,) no eye has seen any God besided you,) who acts on behalf on those who wait for him.) 1 1 2 8 0 “tw://bible.?id=23.64.3|AUTODETECT|” Paul apparently quotes from memory, because even the Greek translation of Isaiah varies: From eternity we have not heard, and our eyes have seen no God except you and your works which you will do for those who wait for mercy 7 1 -1 9 0 “tw://bible.?id=23.64.3|AUTODETECT|” Isa. 64:3) 1 1 -1 9 0 “tw://bible.?id=23.52.15|AUTODETECT|” , LXX). In view of the divergency, some scholars think that Paul also took words from other passages 7 1 -1 9 0 “tw://bible.?id=23.52.15|AUTODETECT|” Isa. 52:15) 1 1 -1 9 0 “tw://bible.?id=23.65.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.65.17|AUTODETECT|” 65:17) 1 1 -1 9 0 “tw://bible.?id=24.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.3.16|AUTODETECT|” Jer. 3:16) 1 1 -1 9 0 0 ). We presume that Paul relies on memory instead of having the Scriptures in front of him. He formulates a text that agrees with passages taken from the prophecies of Isaiah and Jeremiah.��27��) 1 2 2 8 0 0 c. Meaning. What is Paul trying to say in this passage? Because he alludes to four different verses from the prophecies of Isaiah and Jeremiah, we have to interpret the passage as it stands. Paul cites three parts of the human body and presents them in negative terms: Things which eye has not seen and ear has not heard, and have not entered into the heart [that is, the mind] of man. He concludes the quotation with a positive line: These things God has prepared for those who love him. ) We take the negative terms first.

The noun things, omitted in some translations,��28�� signifies God s wisdom that is disclosed for the purpose of man s salvation. But knowledge of salvation does not originate with man when he opens his eyes to see, or listens to what others tell him, or formulates thoughts. Paul rules out all avenues of sense perception and leaves the reader to draw the conclusion that wisdom can emanate only from God.��29�� By mentioning the physical organs of eye, ear, and mind, Paul emphasizes the process of perception, analysis, and assimilation of facts. These organs by themselves cannot provide man with wisdom to understand God s divine work of salvation.) 1 1 2 8 0 “tw://bible.?id=45.8.28|AUTODETECT|” In positive terms, Paul informs the Corinthians that God has prepared [salvation] for those who love him. In another epistle Paul writes, God works for the good of those who love him 7 1 -1 9 0 “tw://bible.?id=45.8.28|AUTODETECT|” Rom. 8:28) 1 1 -1 9 0 0 ).��30�� Concerning God s wisdom, the author of Ecclesiasticus says, He supplied [wisdom] to those who love him (Sir. 1:10, RSV).) 1 3 2 8 0 0 The last line of the quotation teaches two things: God is the author of our salvation, and we love him. The text teaches that God prepared the things that pertain to salvation and provides this gift regardless of our merit. Through his Word and in the fullness of time by Christ s coming, he reveals it. Consequently, when we realize this truth, we demonstrate our love to God for this marvelous gift.) 10a. Because God has revealed them to us through the Spirit.) Translations differ on the first word in this clause. Some have the adversative but, others have the conjunction and, and still others favor the causal for or because.

The differences stem from the reading of the Greek text and the interpretation of the preceding verse (v. 9). I prefer the causal reading for the following reasons: First, if we supply a verb in verse 9, we eliminate the need for an adversative or conjunction at the beginning of verse 10. Joining the texts with a causal conjunction clarifies the reason that we possess knowledge concerning our salvation: God revealed it to us. Next, the causal conjunction links this verse (v. 10a) to the immediately preceding quotation. And third, it does justice to the pronoun to us by strengthening it.��31�� In the Greek, the pronoun stands first in the sentence for emphasis; that is, To us God has revealed them. The pronoun is not limited to the apostles and their helpers but includes all believers.) 1 1 2 8 0 “tw://bible.?id=40.11.25|AUTODETECT|” Through the Holy Spirit, God makes his wisdom known to believers. 7 1 -1 9 0 “tw://bible.?id=40.11.25|AUTODETECT|” Matt. 11:25) 1 1 -1 9 0 “tw://bible.?id=40.16.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.16.17|AUTODETECT|” 16:17) 1 1 -1 9 0 0 ). The Spirit prepares a person to receive the truth of the gospel and leads him to Christ. God reveals his wisdom through the Spirit, so that salvation is the work of the Trinity. God originates salvation, works through his Spirit, and grants us his glory.) 1 3 2 8 0 0 ) Greek Words, Phrases, and Constructions in 2:9 10a) Verse 9) 1 1 2 8 0 “tw://bible.?id=24.3.16|AUTODETECT|” �v ������� the preposition � might be expected, but Paul is using Septuagintal Greek that in this case literally translates the Hebrew 7 1 -1 9 0 “tw://bible.?id=24.3.16|AUTODETECT|” Jer. 3:16) 1 1 -1 9 0 “tw://bible.?id=42.24.38|AUTODETECT|” ; 28:50; see also ) 7 1 -1 9 0 “tw://bible.?id=42.24.38|AUTODETECT|” Luke 24:38) 1 1 -1 9 0 “tw://bible.?id=44.7.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.23|AUTODETECT|” Acts 7:23) 1 1 -1 9 0 0 ).��32��) 1 9 2 8 0 0 Verse 10a) ��� this conjunction is supported by P46, Codex B, 1739, and other manuscripts. In light of the context, ��� instead of �� is the more difficult reading and thus is preferred; it occurs three times in as many sentences. Any scribe would be tempted to vary the sequence with the conjunction ��.) ��������� the verb to reveal relates to the word mystery and the perfect passive participle hidden (v. 7). This verb connotes special revelation in place of general revelation.��33��) ) ) c. The Holy Spirit and Human Wisdom) 2:10b 13) Translators often differ on paragraph divisions. At this point (v. 10), many prefer to begin a new paragraph instead of breaking this verse into parts.

But we take the first part of verse 10 as a conclusion to verse 9 and the second part as the beginning of a paragraph.��34��) 10b. Indeed, the Spirit searches all things, even the depths of God.) 1 1 2 8 0 “tw://bible.?id=45.11.34|AUTODETECT|” This affirmative statement serves as an opening remark in a section on the work of the Holy Spirit. Although brief, the statement is profound in revealing to us the interpersonal relationship within the Godhead. We admit that the human mind is unable to fathom the depth of Paul s words. In a doxology, Paul acknowledges this same inability when he asks: Who has known the mind of the Lord? Or who has been his counselor? 7 1 -1 9 0 “tw://bible.?id=45.11.34|AUTODETECT|” Rom. 11:34) 1 1 -1 9 0 “tw://bible.?id=18.11.7|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=18.11.7|AUTODETECT|” Job 11:7) 1 1 -1 9 0 0 ). No human being is invited to have a share in the councils of God.��35��) 1 1 2 8 0 “tw://bible.?id=58.4.13|AUTODETECT|” The Spirit searches everything and nothing escapes his attention. Paul writes the verb to search in the present tense to indicate that for the Spirit the work of searching never ceases; in the presence of God all things are uncovered and open 7 1 -1 9 0 “tw://bible.?id=58.4.13|AUTODETECT|” Heb. 4:13) 1 1 -1 9 0 “tw://bible.?id=20.15.3|AUTODETECT|” ). God knows everything and his eyes are everywhere 7 1 -1 9 0 “tw://bible.?id=20.15.3|AUTODETECT|” Prov. 15:3) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.11.33|AUTODETECT|” The extent of the Spirit s work reaches to the deep things of God. What are these deep things? They are the incomprehensible ways of God, which to the changeable and shallow human mind always will remain mysteries. Among these deep things are the inexhaustible richness of God s wisdom and knowledge 7 1 -1 9 0 “tw://bible.?id=45.11.33|AUTODETECT|” Rom. 11:33) 1 1 -1 9 0 0 ), God s gift of salvation to man, the spread of the gospel in every age and generation, and the coming of God s kingdom.) 1 12 2 8 0 0 God moves in a mysterious way) His wonders to perform;) He plants His footsteps in the sea,) And rides upon the storm.) Deep in unfathomable mines) Of never-failing skill,) He treasures up His bright designs) And works His sovereign will.) William Cowper) 11. For who among men knows the things of man except the spirit of man that is within him? Thus also no one knows the things of God except the Spirit of God.) a. Analogy. Employing an analogy from human life, Paul parallels the spirit of man and the Spirit of God. He asks if anyone can know what motivates a person.

He answers this question by saying that only the spirit of man is able to know one s own incentives. The spirit in man is able to keep secrets from the prying eyes and ears of others.) Conversely, we must confess that even though we have been created with basic inherent knowledge about ourselves, we encounter numerous difficulties in knowing our inner motives. Our innate knowledge guides us in making decisions pertaining to the environment in which we live. We try to analyze the reasons that cause us to do and say things in an effort to know ourselves. We attempt to gain a basic understanding of our subconscious being by analyzing our mind.) 1 1 2 8 0 “tw://bible.?id=23.55.8|AUTODETECT|” b. Difference. Should we go beyond the basic point Paul is trying to teach, we would falter. As God told the people of Israel, My thoughts are not your thoughts, neither are your ways my ways 7 1 -1 9 0 “tw://bible.?id=23.55.8|AUTODETECT|” Isa. 55:8) 1 1 -1 9 0 “tw://bible.?id=38.12.1|AUTODETECT|” ). God is the creator of man s spirit 7 1 -1 9 0 “tw://bible.?id=38.12.1|AUTODETECT|” Zech. 12:1) 1 1 -1 9 0 “tw://bible.?id=1.2.7|AUTODETECT|” ); he breathed into man s nostrils the breath of life 7 1 -1 9 0 “tw://bible.?id=1.2.7|AUTODETECT|” Gen. 2:7) 1 1 -1 9 0 “tw://bible.?id=43.14.26|AUTODETECT|” ). But God s uncreated Spirit proceeds from the Father and the Son 7 1 -1 9 0 “tw://bible.?id=43.14.26|AUTODETECT|” John 14:26) 1 1 -1 9 0 0 ). The repetition of the expression man in this verse is meant to heighten the immeasurable difference between the human spirit and God s Spirit. God knows the mind of man, but man is incapable of knowing the mind of God.) 1 5 2 8 0 0 In the Greek text of this verse, Paul writes two different verbs for knowing (oida and ginMskM). The first verb conveys the idea of having basic inherent knowledge that is, the spirit within man knows his own thought. The second verb, here in the perfect tense, denotes the process of acquiring knowledge: No man has gained an understanding of the things that belong to God, except God s own Spirit. Paul contrasts the two verbs to explain that the human mind is able to know the things concerning man but not the things concerning God. In other words, Paul is not saying that the Spirit of God is engaged in acquiring knowledge concerning the thoughts of God. The Spirit has inherent knowledge.

This change of phraseology may be regarded as a caution to us not to press the analogy. ��36��) 12. Now we have received not the spirit of the world but the Spirit who is from God, that we may know the things freely given to us by God.) a. Now we have received. In the previous verse, Paul spoke in generalities that involved man s spirit. But here he specifies the Corinthians and himself by using the plural personal pronoun we. This pronoun takes the first place in the Greek sentence and so receives emphasis.

With this inclusive pronoun, Paul has come to the heart of the paragraph on God s Spirit versus man s spirit. He offers the comforting assurance that we have received the Spirit, whom God has given us.) b. Not the spirit of the world but the Spirit who is from God. The negative clause not the spirit of the world has been interpreted in various ways:) it describes the rulers of the world who crucified Jesus (v. 8);) 1 1 2 8 0 “tw://bible.?id=47.4.4|AUTODETECT|” it denotes evil that has established its own rules and objectives 7 1 -1 9 0 “tw://bible.?id=47.4.4|AUTODETECT|” II Cor. 4:4) 1 1 -1 9 0 “tw://bible.?id=62.4.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.4.4|AUTODETECT|” I John 4:4) 1 1 -1 9 0 “tw://bible.?id=62.5.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.5.19|AUTODETECT|” 5:19) 1 1 -1 9 0 0 );) 1 2 2 8 0 0 it is equivalent to the wisdom of this world (1:20);) it is the spirit in man that is worldly.) 1 1 2 8 0 “tw://bible.?id=61.2.0|AUTODETECT|” We say that the spirit of the world is the spirit that makes the world secular.��37�� From the time Adam and Eve fell into sin, the spirit of this world has revealed itself in opposition to God s Spirit: for example, in the lawlessness prior to the flood, in the building of the tower of Babel, and in the false teachers who sought to destroy the church in apostolic days 7 1 -1 9 0 “tw://bible.?id=61.2.0|AUTODETECT|” II Peter 2) 1 1 -1 9 0 “tw://bible.?id=62.4.1-62.4.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.4.1-62.4.3|AUTODETECT|” I John 4:1 3) 1 1 -1 9 0 “tw://bible.?id=65.1.4-65.1.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=65.1.4-65.1.19|AUTODETECT|” Jude 4 19) 1 1 -1 9 0 0 ). It is the spirit that rules a person in whom God s Spirit does not live. It is a power that determines all the thinking and doing of men, which places itself over against the Spirit who is of God. ��38��) 1 1 2 8 0 “tw://bible.?id=43.15.26|AUTODETECT|” By contrast, as Paul expresses in eloquent Greek, believers have received the Spirit that proceeds from God 7 1 -1 9 0 “tw://bible.?id=43.15.26|AUTODETECT|” John 15:26) 1 1 -1 9 0 “tw://bible.?id=48.4.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.4.6|AUTODETECT|” Gal. 4:6) 1 1 -1 9 0 0 ). God s Spirit comes to the believers from a sphere other than this world and conveys knowledge of God, creation, redemption, and restoration. Since Pentecost, God s Spirit dwells in the hearts of all believers (6:19).) 1 1 2 8 0 “tw://bible.?id=62.5.13|AUTODETECT|” c. That we may know the things freely given to us by God. Why does God grant us the gift of his Spirit? The answer is that we may know innately the things that pertain to our salvation. The Spirit teaches us the treasures we have in Christ Jesus, whom God handed over to die on a cross so that we have eternal life 7 1 -1 9 0 “tw://bible.?id=62.5.13|AUTODETECT|” I John 5:13) 1 1 -1 9 0 “tw://bible.?id=45.8.32|AUTODETECT|” ). If God delivered up his Son, he certainly will graciously give us in him all things 7 1 -1 9 0 “tw://bible.?id=45.8.32|AUTODETECT|” Rom. 8:32) 1 1 -1 9 0 0 ). Believers appropriate the gift of salvation through the work of the Holy Spirit. They realize through faith that in Christ sin and guilt have been removed from them, that God is reconciled to them, and that the way to heaven has been opened for them.) 1 3 2 8 0 0 13. And the things we speak are not words imparted by human wisdom but those imparted by the Spirit as we interpret spiritual truths in spiritual words.) a. Interpreter. At this point in his discourse, Paul refers to himself and fellow preachers. He reveals that the words they proclaim are not based on human wisdom.) We make the following observations:) 1 1 2 8 0 “tw://bible.?id=40.10.20|AUTODETECT|” First, Paul uses a Greek verb that signifies the act of speaking but not the content of speech (see vv. 6, 7). Next, he purposely places the negative in the sentence before the term words to contrast human wisdom and divine wisdom. And third, he points out that the agent who teaches the apostles and their helpers what to preach is not a person filled with human wisdom. Instead, this person is none other than the Spirit of God. The Spirit, then, enables them to proclaim the gospel 7 1 -1 9 0 “tw://bible.?id=40.10.20|AUTODETECT|” Matt. 10:20) 1 1 -1 9 0 0 ).) 1 10 2 8 0 0 Further, the gospel itself is inspired by the Spirit. This should not be understood as if the apostles were mere tools which the Holy Spirit employed to achieve his objectives. Certainly not! The authors of Scripture used their talents and skills, their training and culture, and their characteristics and peculiarities in the task of writing. Nevertheless, the Spirit taught them how to verbalize God s truths. As Paul emphatically states: We speak & not words imparted by human wisdom but those imparted by the Spirit (italics added).

For Paul, then, inspiration is based not on human thinking or man s wisdom, but on the teaching which the Holy Spirit gives. Paul s style, vocabulary, diction, and syntax were the vehicles of the truth that the Spirit taught him.��39��) b. Variation. The translations of the last part of verse 13 differ, as a few examples illustrate:) Expressing spiritual truths in spiritual words (NIV)) Interpreting spiritual truths to spiritual men (NIV margin)) Comparing spiritual things with spiritual (KJV, NKJV)) Interpreting spiritual truths to those who possess the Spirit (RSV) or, who are spiritual (NRSV)) Fitting spiritual language to spiritual things (NJB)) The exact meaning of this last part of the sentence is obscure. A literal translation of this clause does not communicate: Interpreting spiritual in spiritual. Therefore, the reader must look to the context of this verse for guidance to choose and supply two nouns that complete the clause.) If we look at Paul s explicit references to mature Christians (v. 6) and to the spiritual man (v. 15), we can understand that the writer has in mind spiritual men.

If we apply the rules of grammar, however, we face a subtle objection to this interpretation. The second adjective spiritual is not preceded by a definite article that designates a particular group of people (grammatically, a masculine word); hence, the possibility exists that Paul meant spiritual words. We do not carelessly reject this interpretation��40�� but we intend to give equal weight to a second interpretation, that the adjective refers to the noun words (grammatically, neuter). That is, Paul and his associates are interpreting spiritual truths in spiritual words (implicitly to spiritual men). Therefore, for the one adjective we supply the word truths and for the other the term words; so the clause reads: interpreting spiritual truths in spiritual words. ) c. Explanation.

The Greek verb synkrinM can be translated either combining, comparing, or interpreting. ��41�� The first of these three meanings fits the context and has been the choice of many commentators.��42�� Modern translators, however, are reluctant to adopt the word combining because they question whether this is the meaning Paul wanted to convey.) 1 1 2 8 0 “tw://bible.?id=47.10.12|AUTODETECT|” Other scholars embrace the second choice and observe that the same Greek verb occurs in ) 7 1 -1 9 0 “tw://bible.?id=47.10.12|AUTODETECT|” II Corinthians 10:12) 1 1 -1 9 0 0 , where it means to compare. But the respective contexts differ, which makes a similar translation for both passages difficult and unlikely.) 1 12 2 8 0 0 Conclusively, then, the context seems to support the reading to interpret. Friedrich B�chsel notes that the translation combine is too weak while compare introduces a view that is incompatible with the context. Hence it is best to accept the meaning to interpret, to expound, which is predominant in the [Septuagint] expounding revelations of the Spirit. ��43��) ) Greek Words, Phrases, and Constructions in 2:12 13) ������ a number of manuscripts add the demonstrative pronoun ������ to display contrast , but the shorter reading has the support of earlier and stronger witnesses.) ��������� this verbal adjective has a passive meaning. It occurs twice and is followed both times by a subjective genitive.��44��) ������������ ���������� the first adjective lacks the definite article ����, which weakens the likelihood that it is masculine (i.e., spiritual men). I prefer to keep both adjectives in the same neuter gender. The presence of ������ (words) in this verse suggests that Paul means that spiritual thoughts are interpreted in spiritual words.��45��) ) ) d.

The Unspiritual and the Spiritual Man) 2:14 16) Paul concludes with a last contrast in this chapter by first stating negatively what the unspiritual person fails to do. Next, he speaks positively about the spiritual man and, last, he concludes that he and the readers of his epistle have the mind of Christ. ) 14. The unspiritual man does not accept the things of the Spirit of God, for they are foolishness to him and he is unable to understand them because they are spiritually discerned.) 1 1 2 8 0 “tw://bible.?id=65.1.19|AUTODETECT|” a. The unspiritual man. The Greek word which I have translated unspiritual occurs here and in four other places in the New Testament.��46�� The translation declares what the man is not, namely, spiritual. This is exactly what Paul means by contrasting an unspiritual person with a spiritual person. The former is animate man, filled with soul in the sense of life-force, the natural man, in contrast to the spiritual man. ��47�� The natural man belongs to the world, while the spiritual man belongs to God. The one is an unbeliever and the other a believer; the one lacks the Spirit while the other has the Spirit; the one follows natural instincts 7 1 -1 9 0 “tw://bible.?id=65.1.19|AUTODETECT|” Jude 19) 1 1 -1 9 0 0 ), the other follows the Lord.) 1 3 2 8 0 0 b. [The unspiritual man] does not accept the things of the Spirit of God. Although the verb to accept is synonymous with to receive (see v. 12), the difference is noteworthy. The first verb, which is active, refers to the object that is accepted. The second verb, which is passive, describes the manner in which the object is received. Here the translation to not accept is the same as to reject. The unspiritual man repudiates the things of the Spirit of God because he does not understand them nor does he desire them.

He accepts only the things of the world.) c. For they are foolishness to him. The spiritual things relate to sin, guilt, forgiveness, redemption, salvation, righteousness, and eternal life. To the unspiritual person, these things are meaningless, irrelevant, and even foolish. They have no place in a life that is limited to the present world.��48��) d. And he is unable to understand them because they are spiritually discerned.

Paul speaks about an inability that is caused by the absence of the Holy Spirit in the life of the unbeliever. Granted the unbeliever can excel the Christian in various ways: intellectually, educationally, philosophically, or even morally. He may be a worthy citizen and a leader in society who shuns the sensuous excesses that characterize other people. Yet, the non-Christian is unable to understand spiritual matters. He lacks the indwelling presence of the Holy Spirit to enlighten his understanding.) 1 1 2 8 0 “tw://bible.?id=62.4.1|AUTODETECT|” Paul states that the unbeliever is unable to comprehend spiritual truths because they are spiritually discerned. The verb discerned is significant. First, it points to a continual process of evaluating the spiritual context in which we live. Next, the passive voice denotes that the believer guided by the Holy Spirit is able to test the spirits to ascertain whether they come from God 7 1 -1 9 0 “tw://bible.?id=62.4.1|AUTODETECT|” I John 4:1) 1 1 -1 9 0 0 ). Submissive to God, the Christian should judge all things spiritually.) 1 1 2 8 0 “tw://bible.?id=49.2.1|AUTODETECT|” The agnostic or atheist is unable to judge spiritually because he himself is dead in trespasses and sins 7 1 -1 9 0 “tw://bible.?id=49.2.1|AUTODETECT|” Eph. 2:1) 1 1 -1 9 0 0 ). With respect to spiritual matters, he is like a man who flips the switch during an electrical power failure and receives no light. Worse, he has no idea what caused the failure and is unable to predict the duration of the blackout. He is powerless to alter the situation but must wait until the electrical supply is restored. Similarly, unless the Spirit s power enters his life and enlightens him spiritually, he remains in spiritual darkness. The Holy Spirit enables man to see clearly the path that leads to life and to evaluate accurately the circumstances in which he finds himself.) 1 1 2 8 0 0 15. But the spiritual man judges all things, yet he is judged by no one.) 1 1 2 8 0 “tw://bible.?id=59.1.5|AUTODETECT|” a. But the spiritual man judges all things. What a delight for a spiritual person to go directly to God himself, the source of wisdom 7 1 -1 9 0 “tw://bible.?id=59.1.5|AUTODETECT|” James 1:5) 1 1 -1 9 0 “tw://bible.?id=19.119.105|AUTODETECT|” )! From God he receives wisdom without limitations. Consequently he is able to examine all things judiciously and give leadership in a sin-darkened world. It is the spiritual man alone who has such a firm and sound knowledge of the mysteries of God, that he really distinguishes truth from falsehood, the teaching of God from the fabrications of men, and he is deluded very little. ��49�� For the believer, the Scriptures are a light on his path and a lamp before his feet 7 1 -1 9 0 “tw://bible.?id=19.119.105|AUTODETECT|” Ps. 119:105) 1 1 -1 9 0 “tw://bible.?id=19.36.9|AUTODETECT|” ). He knows that in God s light he sees light 7 1 -1 9 0 “tw://bible.?id=19.36.9|AUTODETECT|” Ps. 36:9) 1 1 -1 9 0 “tw://bible.?id=62.2.20|AUTODETECT|” ). In view of the spiritual person s anointing with the Holy Spirit, he has a knowledge of the truth 7 1 -1 9 0 “tw://bible.?id=62.2.20|AUTODETECT|” I John 2:20) 1 1 -1 9 0 0 ). Thus he is able to distinguish truth from error, fact from fiction, and authenticity from pretense.) 1 6 2 8 0 0 Paul writes that the spiritual man judges all things. By implication, this person receives the guidance of the Holy Spirit and uses the Scriptures as his compass for the voyage of his life. The expression all things signifies the broad spectrum of human existence. This does not mean that the spiritual man is an expect in every area of life. Rather, with respect to the community in which God has placed him, he is able to appraise all things spiritually.) b. Yet he is judged by no one.

This is a bold statement from Paul. However, he does not wish to say that Christians are never judged (compare 14:29) but rather that the believer cannot be judged by unbelievers; they are incapable of judging a believer spiritually. The believer is judged on the basis of God s Word. The Scriptures and not manmade rules and regulations ultimately judge the spiritual man in regard to his eternal destiny.) 16. For) who has known the mind of the Lord,) that he will instruct him?) But we have the mind of Christ.) 1 1 2 8 0 “tw://bible.?id=23.40.13|AUTODETECT|” a. Source. This verse is the confirmation of Paul s bold statement in the preceding passage (v. 15). In harmony with custom, Paul proves his teachings by quoting from the Scriptures, which he considers his court of appeal. He now quotes two separate lines from ) 7 1 -1 9 0 “tw://bible.?id=23.40.13|AUTODETECT|” Isaiah 40:13) 1 1 -1 9 0 “tw://bible.?id=24.23.18|AUTODETECT|” in the Greek translation of the Hebrew text 7 1 -1 9 0 “tw://bible.?id=24.23.18|AUTODETECT|” Jer. 23:18) 1 1 -1 9 0 “tw://bible.?id=45.11.34|AUTODETECT|” ; Wis. 9:13). Elsewhere Paul cites the entire Old Testament passage in consecutive order 7 1 -1 9 0 “tw://bible.?id=45.11.34|AUTODETECT|” Rom. 11:34) 1 1 -1 9 0 0 ). But now he deletes a line from the Septuagint text, namely, Who has been his counselor? The two lines who has known the mind of the Lord and that he will instruct him differ slightly from the Hebrew text: Who has understood the mind of the Lord and Whom did the Lord consult to enlighten him? ) 1 10 2 8 0 0 b. Meaning. In what way does the Old Testament passage prove Paul s point? The keyword in this quote is the term mind, which refers both to God and to Christ. Paul implies that the mind of a spiritual person must be in harmony with God s mind. When man is controlled by God s Spirit, he desires to fulfill God s law, to do God s will, and to reflect God s glory.

God knows man and instructs him, but it would be absurd to think that man is able to know God and instruct him. Who has the authority to pass judgment on God s law? In his epistle, James writes that anyone who speaks against his brother or judges him, speaks against the law and judges it (4:11). He continues and says God s is the only Lawgiver and Judge (4:12). Nevertheless, the person in whom God s Spirit resides possesses spiritual knowledge to guide and direct him in this earthly life.) Paul states that we, as believers, have the mind of Christ. In preceding verses, he gives the personal pronoun we an inclusive meaning.

Therefore, here also the pronoun refers to Paul and fellow apostles and to the believers who heard the gospel from them. The writer of the Epistle to the Hebrews succinctly declares, This salvation, which was first announced by the Lord, was confirmed to us by those who heard him (2:3). The expression mind of Christ, then, signifies the believer s knowing Christ through the working of the Spirit and the appropriation of the gospel message.��50��) May the mind of Christ, my Saviour,) Live in me from day to day,) By His love and pow r controlling) All I do and say.) Kate B. Wilkinson) ) Practical Considerations in 2:15 16) Does Paul mean to say that the Christian who earnestly prays for the gift of the Spirit is free from falling into error? Hardly, for many Christians can testify that because of a moment s inattentiveness, they have spent years in agonizing grief. Only Jesus life on earth can be characterized as being without error.

In all humility, his followers have to confess that their lives are far from flawless.) 1 1 2 8 0 “tw://bible.?id=40.22.37-40.22.39|AUTODETECT|” God s people, redeemed through the work of Jesus Christ, are called to love God with heart, soul, and mind, and to love their neighbor as themselves 7 1 -1 9 0 “tw://bible.?id=40.22.37-40.22.39|AUTODETECT|” Matt. 22:37 39) 1 1 -1 9 0 0 ). They should do so to express their thankfulness to God for the salvation Christ has given them. They should pray that the Holy Spirit, living within them, will lead them closer to Jesus Christ. Having fellowship with Christ means that they have the mind of Christ, and they want to serve him in thankfulness.) 1 23 2 8 0 0 ) Greek Words, Phrases, and Constructions in 2:14 16) Verse 14) ������� this adjective is derived from the noun ���� (soul, life) and connotes a natural life that stands in contrast to the life of a believer who is filled with the Holy Spirit.) ��� ���� manuscripts that include these two words are bolstered by age, geographical distribution, and importance. Therefore, the rule that the shorter reading represents the original text cannot be maintained in this instance.��51��) ����� & ���� it is considered as folly by the unspiritual person.��52�� See also 1:18; 3:19.) ���������� the verb in the present active and passive occurs three times in this verse and the next. It is a compound that signifies looking through a series (��) of objects or particulars to distinguish (�����) or search after. ��53��) Verse 15 16) �p ����� a number of witnesses have substituted ��� for the definite article �� to effect a balance with �� in the next clause. It is difficult to determine the exact reading, but the possibility that ��� was substituted for �� is more likely than the reverse. Also, the question remains whether the definite article strengthens the adjective ����� or serves to indicate the neuter plural in place of the masculine accusative singular.��54��) ������ in the Old Testament, this word is another name for God. But in the New Testament, it refers to Jesus Christ.

The words Lord and Christ in this context are synonymous.) E� the relative pronoun in the masculine singular is used to introduce a consecutive idea, that, or so as to. ��55��) Summary of Chapter 2) Paul reminds the Corinthians that he had not come to them as an eloquent speaker or as a philosopher. Instead he proclaimed the testimony of God, that is, the gospel of Christ which he brought not with human insight but in the power of God s Spirit. Paul declares that he preaches a message of wisdom that originates with God but which the rulers of this age had been unable to understand. He proves his teaching by quoting from a passage in the prophecy of Isaiah.) In a segment on the Spirit of God, Paul reveals that believers have received not the spirit of the world but the Spirit who comes from God. With the wisdom which the Spirit has given the believers, spiritual persons are able to judge all things spiritually.) ) ) ) ) 1 Merk, Nes-Al, Majority Text, TR, BF; JB, KJV, MLB, NKJV, NAB, NASB, NEB, NIV, RSV, Cassirer; G. Zuntz, The Text of the Epistles: A Disquisition upon the Corpus Paulinum (London: Oxford University Press, 1953), p. 101; Lothar Coenen, NIDNTT, vol. 3, p. 1043.) NIV New International Version) Cassirer A New Testament Translation, E.

Cassirer) 2 F. W. Grosheide, Commentary on the First Epistle to the Corinthians: The English Text with Introduction, Exposition and Notes, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1953), p. 58 n. 5.) 3 Consult Jean H�ring, The First Epistle of Saint Paul to the Corinthians, trans. A. W. Heathcote and P.

J. Allock (London: Epworth, 1962), p. 14; Jerome Murphy-O Connor, 1 Corinthians, New Testament Message series (Wilmington, Del.: Glazier, 1979), p. 17.) 1 1 2 8 0 “tw://bible.?id=47.7.15|AUTODETECT|” 4 ) 7 1 -1 9 0 “tw://bible.?id=47.7.15|AUTODETECT|” II Cor. 7:15) 1 1 -1 9 0 “tw://bible.?id=49.6.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.6.5|AUTODETECT|” Eph. 6:5) 1 1 -1 9 0 “tw://bible.?id=50.2.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.12|AUTODETECT|” Phil. 2:12) 1 1 -1 9 0 “tw://bible.?id=2.16.15|AUTODETECT|” ; and see the LXX of ) 7 1 -1 9 0 “tw://bible.?id=2.16.15|AUTODETECT|” Exod. 16:15) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 5 John Calvin, The First Epistle of Paul the Apostle to the Corinthians, Calvin s Commentaries series, trans. John W. Fraser (reprint ed.; Grand Rapids; Eerdmans, 1976), p.50.) 1 1 2 8 0 “tw://bible.?id=46.2.4|AUTODETECT|” 6 Timothy H. Lim suggests that these speakers are Corinthian preachers who peddled the gospel for profit. Not in Persuasive Words of Wisdom, but in the Demonstration of the Spirit and Power 7 1 -1 9 0 “tw://bible.?id=46.2.4|AUTODETECT|” 1 Cor. 2:4) 1 1 -1 9 0 0 ), NovT (1987): 137 49.) 1 10 2 8 0 0 NKJV New King James Version) 7 Bauer, p. 639; Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), p. 546.) 8 Gordon D. Fee, The Epistle to the First Corinthians, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1987), p. 88 n. 2; Zuntz, The Text of the Epistles, pp.23 25.) 9 Calvin, I Corinthians, p. 51.) 10 C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 105.) 11 J.

B. Lightfoot, Notes on the Epistles of St. Paul from Unpublished Commentaries (1895; reprint ed., Grand Rapids: Zondervan, 1957), p. 171; and see Fee, First Corinthians, p. 92 n. 17.) 12 Moule, Idiom-Book, pp. 156, 168.) 13 Refer to Hans Conzelmann, 1 Corinthians: A Commentary on the First Epistle to the Corinthians, ed. George W. MacRae, trans. James W.

Leitch, Hermeneia: A Critical and Historical Commentary on the Bible (Philadelphia: Fortress, 1975), p. 55; Metzger, Textual Commentary, p. 546; R. St. John Parry, The First Epistle of Paul the Apostle to the Corinthians, Cambridge Greek Testament for Schools and Colleges (Cambridge: Cambridge University Press, 1937), p. 49.) GNB Good News Bible) NEB New English Bible) 1 1 2 8 0 “tw://bible.?id=46.2.6|AUTODETECT|” 14 Consult E. Earle Ellis, Prophecy and Hermeneutic in Early Christianity: New Testament Essays (Grand Rapids: Eerdmans, 1978), pp. 45 62; W. Baird, Among the Mature: The Idea of Wisdom in ) 7 1 -1 9 0 “tw://bible.?id=46.2.6|AUTODETECT|” I Corinthians 2:6) 1 1 -1 9 0 0 , Interp 13 (1959): 425 32..) 1 1 2 8 0 “tw://bible.?id=46.14.20|AUTODETECT|” 15 ) 7 1 -1 9 0 “tw://bible.?id=46.14.20|AUTODETECT|” I Cor. 14:20) 1 1 -1 9 0 “tw://bible.?id=49.4.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.4.13|AUTODETECT|” Eph. 4:13) 1 1 -1 9 0 “tw://bible.?id=50.3.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.15|AUTODETECT|” Phil. 3:15) 1 1 -1 9 0 “tw://bible.?id=51.1.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.28|AUTODETECT|” Col. 1:28) 1 1 -1 9 0 0 . See Gerhard Delling, TDNT, vol. 8, pp. 75 76; Reinier Schippers NIDNTT, vol. 2, p. 62.) 1 1 2 8 0 0 16 Among many others, see C. K. Barrett, A Commentary on the First Epistle to the Corinthians, Harper s New Testament Commentaries series (New York and Evanston: Harper and Row, 1968), p. 70.) 1 1 2 8 0 “tw://bible.?id=46.2.6-46.2.8|AUTODETECT|” 17 Gene Miller, ��������, ��� ������ ������ A New Look at ) 7 1 -1 9 0 “tw://bible.?id=46.2.6-46.2.8|AUTODETECT|” 1 Corinthians 2:6 8) 1 1 -1 9 0 0 , JBL 91 (1972): 522 28; Wesley Carr, The Rulers of This Age 1 Corinthians II.6 8, NTS 23 (1976 77): 20 35; see also his Angels and Principalities (Cambridge: Cambridge University Press, 1981), pp. 118 20. Compare Robin Scroggs, Paul: Sophos and Pneumatikos, NTS 14 (1967 68): 33 55.) 1 8 2 8 0 0 18 Among the commentators who espouse this view, see Calvin, p. 53; Fee, pp. 103 4; Lightfoot, p. 174; R. C. H. Lenski, The Interpretation of St. Paul s First and Second Epistle to the Corinthians (1935; Columbus: Wartburg, 1946), p. 96; D. A.

Carson, The Cross and Christian Ministry (Grand Rapids: Baker, 1993), p. 47.) 19 Donald Guthrie, New Testament Theology (Downers Grove: Inter-Varsity, 1981), p. 95. Consult also Michael Walter, Verborgene Weisheit und Heil F�r die Traditionsgeschichte und Intention des Revelationsschemas, ZTK 84 (1987): 297 312.) 20 G�nter Finkenrath, NIDNTT, vol. 3, p. 504; G�nther Bornkamm, TDNT, vol. 4, p. 820.) 21 Lightfoot, Notes on the Epistles, p. 175) 22 Grosheide, First Epistle to the Corinthians, p. 65.) 23 Westminster Confession of Faith 3.8. See also the view of J. Kenneth Grinder, Predestination as Temporal Only, WesThJ 22 (1987): 56 64.) 24 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Reseach (Nashville: Broadman, 1934), p. 1117.) 25 Parry, First Epistle to the Corinthians, p. 54.) 1 1 2 8 0 “tw://bible.?id=46.2.9|AUTODETECT|” 26 See B. Frid, The Enigmatic ��� in ) 7 1 -1 9 0 “tw://bible.?id=46.2.9|AUTODETECT|” 1 Corinthians 2.9) 1 1 -1 9 0 0 , NTS 31 (1985): 603 11. But Lenski (First Corinthians, p. 102) follows older commentators who repeat the verb we speak (v. 7).) 1 1 2 8 0 0 LXX Septuagint) 1 1 2 8 0 “tw://bible.?id=5.1.0|AUTODETECT|” 27 A Feuillet, L �nigme ) 7 1 -1 9 0 “tw://bible.?id=5.1.0|AUTODETECT|” Deuteronomy 1) 1 1 -1 9 0 0 Cor., II, 9, RB 70 (1963): 52 74: K. Berger, Zur Diskussion �ber die Herkunft von 1 Kor. ii. 9, NTS 24 (1978): 270 83.) 1 1 2 8 0 0 28 MLB, NAB, NIV, KJV, NKJV, SEB.) 1 1 2 8 0 “tw://bible.?id=46.2.6-46.2.16|AUTODETECT|” 29 Walter C. Kaiser, Jr., A Neglected Text in Bibliology Discussions: ) 7 1 -1 9 0 “tw://bible.?id=46.2.6-46.2.16|AUTODETECT|” 1 Corinthians 2:6 16) 1 1 -1 9 0 0 , WTJ 43 (1980 81): 301 19.) 1 1 2 8 0 “tw://bible.?id=46.8.3|AUTODETECT|” 30 See also ) 7 1 -1 9 0 “tw://bible.?id=46.8.3|AUTODETECT|” I Cor. 8:3) 1 1 -1 9 0 “tw://bible.?id=59.1.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.1.12|AUTODETECT|” James 1:12) 1 1 -1 9 0 “tw://bible.?id=59.2.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.2.5|AUTODETECT|” 2:5) 1 1 -1 9 0 “tw://bible.?id=45.8.28|AUTODETECT|” . Consult Johannes B. Bauer, & TOIS AGAPOSIN TON THEON ) 7 1 -1 9 0 “tw://bible.?id=45.8.28|AUTODETECT|” Rm 8:28) 1 1 -1 9 0 “tw://bible.?id=46.2.9|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=46.2.9|AUTODETECT|” I Cor. 2:9) 1 1 -1 9 0 “tw://bible.?id=46.8.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.8.3|AUTODETECT|” I Cor. 8:3) 1 1 -1 9 0 0 ), ZNW 50 (1959): 106 12.) 1 16 2 8 0 0 RSV Revised Standard Version) 31 Archibald Robertson and Alfred Plummer, A Critical and Exegetical Commentary on the First Epistle of St. Paul to the Corinthians, International Critical Commentary, 2d ed. (1911; reprint ed., Edinburgh: Clark, 1975), p. 43.) 32 Moule, Idiom-Book, p. 183.) 33 Consult Lightfoot, Notes on the Epistles, p. 178.) 34 E.g., the NEB, NIV, and NCV divide verse 10.) 35 John Calvin, Institutes of the Christian Religion, trans. Henry Beveridge, 8th American ed., 2 vols. (Grand Rapids: Eerdmans, 1949), vol. 1, p. 155.) 36 Lightfoot, Notes on the Epistles, p. 179. But see Donald W. Burdick, who does press the analogy. �6�� and ������� in the Pauline Epistles, in New Dimensions in New Testament Study, ed. Richard N.

Longenecker and Merrill C. Tenney (Grand Rapids: Zondervan, 1974), p. 351.) 37 Consult Lenski, First Corinthians, p. 108.) 38 Herman N. Ridderbos, Paul: An Outline of His Theology, trans. John Richard de Witt (Grand Rapids: Eerdmans, 1975), p. 92.) 39 Refer to Frederic Louis Godet, Commentary on First Corinthians (1886; reprint ed., Grand Rapids: Kregel, 1977), p. 154.) KJV King James Version) NRSV New Revised Standard Version) NJB New Jerusalem Bible) 40 Writes Donald Guthrie, If & Christians who are taught by the Spirit are able to interpret spiritual truth to those who possess the Spirit, it demonstrates the Spirit s teaching ministry. New Testament Theology, p. 556.) 41 Bauer, p. 774.) 42 Among many others see Leon Morris, 1 Corinthians, rev. ed., Tyndale New Testament Commentaries series (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1987), p. 58.) 1 1 2 8 0 “tw://bible.?id=1.40.8|AUTODETECT|” 43 Friedrich B�chsel, TDNT, vol. 3, p. 954. Also see the LXX reading in ) 7 1 -1 9 0 “tw://bible.?id=1.40.8|AUTODETECT|” Gen. 40:8) 1 1 -1 9 0 “tw://bible.?id=1.40.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.40.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=1.40.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.40.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=27.5.15-27.5.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.5.15-27.5.17|AUTODETECT|” Dan. 5:15 17) 1 1 -1 9 0 0 , where the verb relates to interpreting dreams.) 1 2 2 8 0 0 44 Consult Moule, Idiom-Book, p. 40.) 45 Refer to Robertson, Grammar, p. 654.) 1 1 2 8 0 “tw://bible.?id=46.15.44|AUTODETECT|” 46 ) 7 1 -1 9 0 “tw://bible.?id=46.15.44|AUTODETECT|” I Cor. 15:44) 1 1 -1 9 0 “tw://bible.?id=59.3.15|AUTODETECT|” (twice), 46; ) 7 1 -1 9 0 “tw://bible.?id=59.3.15|AUTODETECT|” James 3:15) 1 1 -1 9 0 “tw://bible.?id=65.1.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=65.1.19|AUTODETECT|” Jude 19) 1 1 -1 9 0 0 . For the translation unspiritual, see Bauer, p. 894, and NEB, REB, JB, MLB, RSV.) 1 3 2 8 0 0 47 G�nther Harder, NIDNTT, vol. 3, p. 684; see also Eduard Schweizer, TDNT, vol. 9, p. 663.) 48 Refer to S. D. Toussaint, The Spiritual Man. BS 125 (1968): 139 46.) 49 Calvin, 1 Corinthians, p. 62.) 1 1 2 8 0 “tw://bible.?id=46.2.16|AUTODETECT|” 50 Wendell Lee Willis, The Mind of Christ in ) 7 1 -1 9 0 “tw://bible.?id=46.2.16|AUTODETECT|” I Corinthians 2, 16) 1 1 -1 9 0 0 , Bib 70 (1989): 110 22.) 1 5 2 8 0 0 51 Metzger, Textual Commentary, p. 547. Compare Fee, First Corinthians, pp. 97 98 n. 5.) 52 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), #190.1.) 53 Thayer, p. 39.) 54 Metzger, Textual Commentary, pp. 547 48.) 55 Robertson, Grammar, p. 724.)