1 Corinthians 2

1. And I . . . came not, etc. The apostle returns to his declaration in i. 17, with the view of showing that he had fully acted upon his own rule; having set before them the gospel, not with excellence of speech as an orator, or “of wisdom” as a philosopher; but in its Divine and authoritative simplicity.

2. I determined not, etc. The literal rendering (Elliced) is, “I did not determine to know anything,” i.e., “the only thing that I made it definitely my business to know, was,” etc. (Alford).

Jesus Christ, and Him crucified. Christ, in His person and especially in His expiatory work, was the one great theme of Paul’s ministry at Corinth.

3. And I was with you, etc. The word “I” is emphatic, as in ver. 1. The “weakness” might be partly physical (cp. Gal. iv. 13; 2 Cor. xii. 7), but it was chiefly a humbling sense of his own insufficiency for the great work committed to him: see Acts xviii. 5-11, and notes.

4 enticing. Rather, “persuasive” (R.V.).

in demonstration of the Spirit. Cp. 14.

6. Howbeit we speak wisdom, etc. The apostle now sets the matter in another light. What seems folly to some is Divine wisdom to “those who are matured” in Christian knowledge, and can perceive the transcendent wisdom of the gospel as unfolded in his simple preaching; to such he taught it fully (iii. 1).

prince of this world. Or, “leaders of this age”; the wise, mighty, and noble, whose teachings accord with present systems and modes of thought. These leaders “are being brought to nought” (i. 26).

7. But we speak the wisdom of God in a mystery. We speak the wisdom so long concealed as a Divine secret (Eph. iii. 3-5), destined indeed to raise us to glory, but unknown to those (see Acts iii. 17, and note) who put to a shameful death “the Lord (the Possessor and Giver) of the glory” (see John xvii. 1-5, and notes).

9 as it is written, etc. This quotation gives only the general sense of Isa. lii. 15; lxiv. 4; lxv. 17. What God had in His mercy appointed for His people was not only unknown, but inconceivable; for the Spirit, who alone fathoms the depths of the Divine counsels, can alone teach it (10, 11). But we have the Spirit, and by His teaching we both know and speak (12-16).

11. For what man, etc.? “For who of men?” If man’s inward purposes are so little known even by his fellows, how shall any less than God comprehend the Divine purposes? See Job xi. 7; and Isa. xl. 28; to which the word “searcheth” (10) may allude.

12 the things that are freely given to us of God. The treasures of wisdom and glory, which are God’s free gifts in the gospel (9).

13 comparing spiritual things with spiritual. Or, “combining spiritual [truths] with spiritual [words].” Both the substance and the form of what we teach are not of “man’s wisdom,” but of the Holy Spirit.

14 the natural man. Both Weymouth and Moffatt translate “the unspiritual man.”

discerned. Or, “judged of”: see ver. 15; iv. 3, 4.

15. But he that is spiritual judgeth all things. That is, the man enlightened by God’s Spirit judges of all things necessary to salvation: but no man unenlightened by Christ can rightly discern or judge the believer; for the Spirit of Christ can be known only by those who have it: cp. note on Isa. xl. 13, the passage here quoted from the Old Testament.

16. But we have the mind of Christ. These words are the apostle’s comment on the prophet’s question. “We,” that is, “the spiritual” generally.