1 Corinthians 2

David Lipscomb Commentary On 1st Corinthians 2 OF THESE IN PAUL’ S AT CORINTH1 Corinthians 2:1-5 1 And I, brethren, when I came unto you, came not with excellency of speech or of wisdom, proclaiming to you the testimony of God.—Paul was not a man of commanding appear¬ance or an eloquent speaker, further than the importance of his message and his anxiety to save gave him eloquence. He refers to these when he says that his opponents will say, “ His letters, they say, are weighty and strong; but his bodily pres¬ence is weak, and his speech of no account,” (2 Corinthians 10:10.) God chose a man of this character to bear his testimony to the Gentiles that the salvation might be of God and not of human wisdom, learning, or eloquence.

2 For I determined not to know anything among you, save Jesus Christ, and him crucified.—This embraced his mission to the world, his teaching, his sufferings, death, burial, and resurrection, with all the teaching he gave to the world and sealed with his blood. No appeals of eloquence, no working upon the sympathies by death scenes other than that of Jesus. No human philosophy, but simply love of God to lost men, and the provisions made through Christ Jesus for salvation from sin, would Paul make. Of certain characters the Lord has said, “ Their fear of me is a commandment of men which hath been taught them.” (Isaiah 29:13.) These he would not ac¬cept. The fear of Jehovah must rest upon the fear and love of God. The gospel is God’ s wisdom for the salvation of the world. That is, the gospel according to God’ s wisdom was the best thing to save man from his sins, and it was God’ s power vested to save.

3 And I was with you in weakness, and in fear,—[The weakness of which he here speaks was not bodily weakness; for although elsewhere he speaks of himself as weak in body (2 Corinthians 10:10), and as suffering under bodily infirmity (Galatians 4:14), yet here the whole context shows that he refers to his state of mind.] His deportment was that of a man humble and distrustful of his powers, and with a fear lest his work should be vain. and in much trembling.—[It was not the gospel he had to preach that made him tremble; he was not ashamed of that (Romans 1:16), neither was it fear of personal danger; but he was keenly sensitive of the weakness of his situation; he feared a failure similar to that in Athens; and trembling at the thought of the infinite importance of his work— that the salvation of so many men and women was dependent on so feeble an instrumentality.]

4 and my preaching were not in persuasive words of wisdom,—His speech and preaching were without the persuasiveness of eloquence and worldy wisdom, but rested upon God, declared by the presence of his Spirit work¬ing miracles. but in demonstration of the Spirit and of power:—The truth was revealed by the Spirit, and confirmed by the miracles per¬formed and gifts imparted to them. Paul relied upon these to carry convictions to their hearts that what he taught was from God. The matter contained in the Gospels, the revela¬tions made, are above human wisdom, and their adaptedness to the needs of the soul shows an origin from God.

5 that your faith should not stand in the wisdom of men, but in the power of God.—These testimonies that God gave to the word spoken by Paul were relied on that their faith might not rest on the reasonings of man, but on the power of God, manifested by his Spirit.

GOD’ S WISDOM AND THE METHOD OF ITS 1 Corinthians 2:6-16 6 We speak wisdom, however, among them that are full- grown:—Paul had been disavowing that he had spoken after the wisdom of the world; and now avows that what he had spoken was according to the wisdom of the full grown— those filled with the wisdom of God. [The full grown are those who have advanced beyond the position of beginners in the Christian life into the higher sphere of thorough and compre¬hensive insight into its duties, privileges, and blessings. While admitting their knowledge (1: 5), he appeals to their contentions (3: 1), in proof that they were still babes in Christ, and therefore not prepared for solid food which is “ for fullgrown men, even those who by reason of use have their senses exercised to discern good and evil” (Hebrews 5:14). Jesus himself teaches the principle of adaptation to the vari¬ous stages in the Christian life, when he said to his sorrowing disciples: “ I have yet many things to say unto you, but ye cannot bear them now.” (John 16:12.)] yet a wisdom not of this world, nor of the rulers of this world,— In this he keeps before them that what the world calls wisdom is foolishness with God and his servants. who are coming to nought;— They must fall and their wisdom perish.

7 but we speak God’ s wisdom in a mystery, even the wisdom that hath been hidden, which God foreordained before the worlds unto our glory:—The gospel is God’ s wisdom for the salvation of man. It was provided before the world was — before man was created, it is generally interpreted— to bring man to glory. A mystery was not something that could not be explained or understood, but something unrevealed and unknown. The gospel before it was revealed in Christ was the mystery.

8 which none of the rulers of this world hath known:—The reference is to the Jewish and Roman rulers who engaged in the crucifixion of Jesus Christ. It was the world in its princes who rejected the Savior. for had they known it, they would not have crucified the Lord of glory:— Had they known and understood this mystery, they would not have committed the awful deed. 9 but as it is written,—This was done in fulfillment of the prophecy. Things which eye saw not, and ear heard not, and which entered not into the heart of man, whatsoever things God prepared for them that love him.—The things spoken of in this passage that eye had not seen nor ear heard were the great blessings of salvation through Jesus Christ our Lord. Before he came no human being by human wisdom ever had any con¬ception of what these blessings would be ; but they are now revealed to us by the Holy Spirit through the New Testa¬ment. Hence they are no longer mysteries, but matters of plain revelation.

10 But unto us God revealed them through the Spirit:—The Spirit who dwelt with and knew the mind of God came to the apostles, dwelt in them, and revealed God’ s will to them. for the Spirit searcheth all things, yea, the deep things of God.—The Spirit of God knew the deep, unrevealed things of God, and made them known to the apostles; and they, through their writings, have made them known to us.

11 For who among men knoweth the things of a man, save the spirit of the man, which is in him?—No man knows the thing’s that are in man save the spirit dwelling- in him which pervades his whole being and knows all the secrets and pur¬poses of his heart, soul, and body. even so the things of God none knoweth, save the Spirit of God.— The Spirit of God alone knows the mind and purposes of God and searches its deep things, just as none but the spirit of man which is in him knows the things of man.

12 But we received, not the spirit of the world, but the spirit which is from God;—The apostles had received the spirit not of the world, but the Spirit that dwelt with and knew the mind of God. that we might know the things that were freely given to us of God.—The Spirit of God was given to the apostles, that they might know the mind or will of God, and the things that are freely given to them in Christ Jesus. That is, the Spirit which had dwelt with and in God, and so knew his whole mind, was transferred to the apostles and revealed to them the things of God. The Spirit revealed to them the mind, will, and purposes of God with all the blessings freely given to men in Christ Jesus. 13 Which things also we speak,—The things they received of the Spirit they spoke to the world. This is the way others learned of these truths. not in words which man’ s wisdom teacheth,—They spoke them not in the words suggested by the wisdom of the world. but which the Spirit teacheth;—The salvation of man wras wholly of and from God. Man’ s wisdom was not permitted to furnish words through which the mind of God was spoken. [The Spirit taught these things in words, and thus revealed them to the apostles who spoke them in the same words. So the Spirit guided them into the truth revealed (John 16:13).] combining spiritual things with spiritual words.—They spake spiritual ideas in the terms or words of the Spirit. The Spirit chose words suitable to the spiritual truths made known.

14 Now the natural man receiveth not the things of the Spirit of God:—Man by his natural faculties, without revela¬tion, could not learn the will of God; but in order that he might know it, the Spirit of God, who knows the things of God, was transferred to the apostles and made known to them God’ s will, and they revealed it to the people. The natural man, then, is the man who has never heard the will of God, for he has no means of knowing till those who received the revela¬tion make it known to him. Having once been revealed by the Spirit of God, it was committed to writing under the guidance of the Spirit, so that man may come to it and learn it. It means about the same as “ seeing that in the wisdom of God the world through its wisdom knew not God, it was God’ s good pleasure through the foolishness of the preaching to save them that believe.” (1:21.) for they are foolishness unto him;— The manifestations are without meaning to him. and he cannot know them,—This does not mean that men to whom the revelation is declared by those possessing the Spirit cannot understand and obey it. It was revealed to the inspired men that they might teach it to others that they might understand and know the way of salvation. because they are spiritually judged.—This endowment of the Spirit enabled the endowed to judge or discriminate whether things revealed were of God or not. Without this they could not.

15 But he that is spiritual judgeth all things,—He that is endowed with the Spirit discerns and discriminates what is of God, and teaches all things God reveals. and he himself is judged of no man.—Those not endowed with the presence of the divine Spirit are not capable of discriminating and determining whether the things taught by the inspired men are of God or not. An inspired man alone could judge of the fidelity of inspired men in teaching the will of God. This refers to the original revelations. Men now test all teaching by the truths delivered by the inspired men. They instruct us to “ believe not every spirit, but prove the spirits, whether they are of God; because many false prophets are gone out into the world.” (1 John 4:1.)

16 For who hath known the mind of the Lord,—Who, save those endowed with the Spirit of God, know the mind of the Lord? Those having the Spirit of God know his mind. The Spirit revealed it to them. that he should instruct him? But we have the mind of Christ.—This does not seem to make sense nor to harmonize with the context. How could knowing the mind of God enable one to instruct God or Jesus? Adam Clarke translates it: “ For who hath known the mind of the Lord, that he should teach it?” The nous, the Greek for mind, is masculine gender, and auton, translated him, is masculine, but might agree with it. This would give a clearer idea, but I believe the trouble is in the word translated to instruct. It is translated to instruct or teach only in this one place.

The word occurs in the following passages: “ But Saul increased the more in strength, and confounded the Jews that dwelt at Damascus, proving that this is the Christ” (Acts 9:22); “ Concluding that God had called us to preach the gospel unto them” (Acts 16:10) ; “ From whom all the body fitly framed and knit together through that which every joint supplieth” (Ephesians 4:16) ; “ That their hearts may be comforted, they being knit together in love” (Colossians 2:2); “ From whom all the body, being supplied and knit together through the joints and bands, increaseth with the increase of God” (Colossians 2:19). In these passages it means to understand or know so as to be joined together with him. In the passage before us, it means, “ Who of you uninspired hath known the mind of God, so as to be joined together with him? But we inspired men so understand him that we are united in him in teaching his will, we are laborers together with God.” (2: 9.) The whole trend and meaning of the chapter is that none could know or teach the will of God by human wisdom. They were dependent upon the revelation made by God’ s spirit through the apostles for a knowledge of his will, and only through receiving this could any become co¬workers with him in saving men. This does not refer to the work of preaching what has been revealed.

Adam Clarke gives these judicious thoughts: “ This chapter might be considered a good model for a Christian to regulate his conduct by, or his public ministry; because it points out the mode of preaching used by Paul and the apostles in general. This great apostle came not to the people with ex¬cellency of speech, and of wisdom, when he declared unto them the counsel of God. They know little, either of the spirit of Paul, or the design of the gospel, who make the chief ex¬cellence of their preaching to consist in the eloquence of lan¬guage, or depth of human reasoning. That may be their testi¬mony, but it is not God’ s. The enticing words of man’ s wis¬dom are seldom accompanied by the demonstration and power of the Holy Spirit. One justly remarks that ‘ the foolishness of preaching has its wisdom, loftiness, and eloquence; but it consists in the sublimity of its truths, the depths of its mys¬teries, and the ardor of the Spirit of God.’ In this respect Paul may be said to have preached wisdom among those who are perfect,” or inspired.

Verse 1 1 Corinthians 2One of the problems in Corinth was related to the pretentious, empty philosophy of the Greeks who so highly regarded the eloquent speeches of the popular leaders of such sophistry; and Paul gave his reasons for not following the popular methods of oratory in his preaching of the word of Christ (1 Corinthians 2:1-5). However, fully mature Christians could look forward to an understanding of the true wisdom of God (as contrasted with the current sophistry); and the mystery of God, far more wonderful than the so-called mysteries of the Greeks, could be participated in by those of genuine spirituality (1 Corinthians 2:6-16). Throughout this chapter, Paul made it clear that the glory of the Christian faith is resident in the content of the gospel and not in the manner of its presentation. And I, brethren, when I came unto you, came not with excellency of speech or of wisdom, proclaiming to you the testimony of God. (1 Corinthians 2:1) Paul had been educated at Tarsus which Strabo preferred as a school of learning above either Alexandria or Athens, and also had been schooled “at the feet of Gamaliel” (Acts 22:3), the famed scholar in Jerusalem. “Paul was a university man, the outstanding scholar of his generation."[1]Nevertheless, he despised the pedantry, superficiality and narrow conceit of those who were received as intellectuals. Paul rejected their methods because he was above them, not because he was inferior to them. Paul had a wide acquaintance with all the learning of his generation. He quoted Aratus (Acts 17:28), Epimenides (Titus 1:12), and Menander (1 Corinthians 15:33);[2] but he counted all such polite learning as mere dross, as compared with the gospel of Christ (Philippians 3:8). Therefore, the meaning of this verse is that when Paul went to Corinth he renounced all of the tricks and devices of oratory, refused to accommodate the gospel to the style of the Greek philosophers, and did not try to adorn the truth with pagan wisdom. That Paul had the ability to do such things may not be doubted for a moment; but he wanted their faith to be in the power of God, not in the ability of human beings (1 Corinthians 2:5). Excellency of speech … “When the preaching itself is stressed to the degree that it obscures its own content, there is a case of excellency of speech."[3]Testimony of God … This means that the gospel is founded upon the word and the authority of God himself; and, by this word, as Macknight said, The apostle insinuated that the credibility of the gospel depended neither on its conformity to the philosophy of the Greeks, nor on the eloquence of its preachers, but on the attestation of God, who confirmed it by miracles.[4][1] Henry H. Halley, Bible Handbook (Grand Rapids: Zondervan Publishing House, 1927), p. 545. [2] J. W. McGarvey, Commentary on 1Corinthians (Cincinnati: Standard Publishing Company, 1916), p. 58. [3] F. W. Grosheide, The New International Commentary (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1953), p. 58. [4] James Macknight, Apostolical Epistles and Commentary (Grand Rapids: Baker Book House, 1959), p. 32. Verse 2 For I determined not to know anything among you, save Jesus Christ, and him crucified.It is the style among certain commentators to construe Paul’s method in view here as a reversal of what he allegedly did in Athens. They say Paul tried to preach philosophically in Athens, sustained a miserable failure, learned his lesson and announced his return to a more simple advocacy of the gospel in these verses. Despite the popularity of such a view, however, there is nothing, either in the word of God or in history, to give the slightest credibility to it. There is no hint whatever, either in this passage or in Acts 17, that Paul preached “Christ crucified” at Corinth because of a sense of failure of the philosophical approach in Athens. As a matter of fact, “His sermon at Athens was not basically philosophical."[5] He preached the resurrection of the dead, and when did that get to be philosophical? Furthermore, his preaching in Athens was in no sense whatever a failure. Dionysius the Areopagite, Damaris, certain men, and others with them were converted (Acts 17:34). An exceedingly large number of people in Athens became Christians. “The church in Athens was one of the strongest congregations in the empire in the second and third centuries,"[6] and Lange pointed out that “A Christian congregation in Athens flourished in an eminent degree."[7] The “others with them” of Acts 17:34 may not be construed as “a mere handful,” except arbitrarily and with no logic to support it. It is also most probable that Sosthenes and his household were converted in Paul’s work in Athens (see my Commentary on Acts, under Acts 17:34). In the light of the above, we feel that comments to the effect that “There (in Athens) Paul had one of his very few failures”;[8] “He feared a failure similar to that in Athens”[9] “Athens was a sad memory for Paul. He never mentions her name in an epistle. He sends no word of greeting to any of her children”;[10] etc. - that all such notions are absolutely untenable. For example, how can it be known that Paul never wrote to the saints in Athens, there being at least one letter to the Corinthians which was lost? Grosheide’s views on this question are undoubtedly correct. He declared that: The answer to the question of whether Paul had ever preached anything but Jesus Christ must of course be negative. The meaning is not that the apostle did not resolve to preach Christ until he came to Corinth … but that he had to go on preaching Christ.[11]Determined not to know anything … has the meaning that Paul would rely upon no earthly wisdom for power in his preaching. Save Jesus Christ and him crucified … This cannot mean that Paul would henceforth leave off preaching the resurrection, the final judgment, the brotherhood of humanity, the unity of God, the sin of idolatry, etc.; but, as John Wesley said, that here, “a part is put for the whole,"[12] thus indicating that this is another New Testament example of the figure of speech called synecdoche in which a group of related things is denoted by the mention of one or two of them. What a shame it is that Wesley failed to see the same figure in “saved by faith.” [5] S. Lewis Johnson, Wycliffe Bible Commentary (Chicago: Moody Press, 1971), p. 594. [6] Don DeWelt, Acts Made Actual (Joplin, Missouri: College Press, 1958), p. 243. [7] John Peter Lange, Commentary on Acts (Grand Rapids: Zondervan Publishing House, 1866), p. 331. [8] William Barclay, The Letters to the Corinthians (Philadelphia: Westminster Press, 1954), p. 26. [9] David Lipscomb, First Corinthians (Nashville: Gospel Advocate Company, 1935), p. 39. [10] T. Teignmouth Shore, Ellicott’s Commentary on the Holy Bible (Grand Rapids: Zondervan Publishing House, 1959), p. 283. [11] F. W. Grosheide, op. cit., p. 59. [12] John Wesley, One Volume New Testament Commentary (Grand Rapids: Baker Book House, 1972), in loco. Verse 3 And I was with you in weakness, and in fear, and in much trembling.Such was Paul’s dauntless courage that it may not be supposed that this has reference to any fear of physical danger; but it suggests Paul’s recognition of human weakness and his realization that the salvation of so many persons was dependent upon so feeble an instrument as himself. Dummelow paraphrased this verse thus: “It was with much anxiety and self-distrust that I preached the gospel to you."[13]ENDNOTE: [13] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 895. Verse 4 And my speech and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power.Macknight’s paraphrase of this is: Paul’s discourses were neither composed nor pronounced according to the rules of Greek rhetoric, yet they were accompanied with the powerful demonstration of the Spirit, who enabled him to prove the things he preached by miracles.[14]Of course, there was a reason for Paul’s renunciation of the methods of the rabble-rousers; and that reason he at once emphatically stated. ENDNOTE: [14] James Macknight, op. cit., p. 32. Verse 5 That your faith should not stand in the wisdom of men, but in the power of God.“What depends upon a clever argument is at the mercy of a clever argument”;[15] and Paul desired that the faith of the Corinthians should be grounded in the facts and certainties of the Christian gospel, not in the showy eloquence of polished oratory. There can hardly be any doubt that this paragraph condemns much of the preaching of our own times. Up to this point Paul was stressing the truth that the gospel of Christ owes nothing to human wisdom, and that his renunciation of the popular methods of advocating it had resulted in its being despised by those who considered themselves sophisticated; but, beginning in the next verse, Paul effectively refuted the notion that “Christianity is contemptible, and proceeded to show something of its profundity and dignity."[16] He showed that it is not wisdom which he rejected but false wisdom; he preached God’s wisdom, which is higher than man’s wisdom, and the only true wisdom. [15] S. Lewis Johnson, Jr., Wycliffe Bible Commentary (Chicago: Moody Press, 1971), p. 594. [16] Leon Morris, Tyndale Commentary (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1958), p. 53. Verse 6 We speak wisdom, however, among them that are full-grown: yet a wisdom not of this world, nor among the rulers of this world, who are coming to naught.Among them that are full-grown … All Christians begin as “babes in Christ” (1 Corinthians 3:1); but through prayerful study and growth they may attain unto the “stature of the fullness of Christ” (Ephesians 4:13). To all who are thus full-grown is revealed a measure of the knowledge of God’s wisdom. The rational and intellectual dimensions of the Christian religion infinitely surpass all of the achievements of mortal intelligence; and Paul’s blunt reference to this truth states that it forcefully applies even to “the rulers of this world.” Not even they ever attained to any wisdom whatever in any manner comparable to the wisdom of God, the proof of it being that they themselves “are coming to naught.” Are coming to naught … The subject of this clause is “the rulers of this world”; but the meaning is not restricted to such persons as governors and emperors. “Paul had in mind all of those who set the pattern of this world, including the rulers in the sphere of science and art."[17] The proof of what Paul said here came within a few years when the Jewish state, Jerusalem and the temple were utterly destroyed in 70 A.D. Nor was it any less true of Rome, where the period of the phantom emperors soon came; and the mighty empire itself eventually sank under the ravages of the invading hordes of vandals and barbarians. But it is also true of all history. If human wisdom had any genuine merit, the depredations of war, famine and pestilence might be controlled; but every generation has fulfilled its destiny of proving that “It is not in man that walketh to direct his steps” (Jeremiah 10:23). Therefore, human wisdom stands condemned in the very areas where it might be supposed to be effective. And beyond that, “Man’s knowledge cannot bring about the redemption of the race."[18]We speak wisdom … “The plural we implies that Paul did not stand alone among the apostles in his method of teaching."[19] None of the apostolic preachers of Christ taught in any other manner than that of Paul. [17] F. W. Grosheide, op. cit., p. 63. [18] Donald S. Metz, Beacon Bible Commentary (Kansas City: Beacon Hill Press, 1968), p. 324. [19] T. Teignmouth Shore, op. cit., p. 293. Verse 7 But we speak God’s wisdom in a mystery, even the wisdom that hath been hidden, which God foreordained before the worlds unto our glory.Mystery … The mystery of the Christian religion far surpasses anything affected in the mysteries of the Greeks, and notably in the fact of its having been foreordained in God’s purpose even before the creation of the world. The usual definition of mystery, to the effect of its being something once unknown now revealed, while true enough, is inadequate. Some elements of the mystery of God will not even be finished until “the days of the voice of the seventh angel” (Revelation 10:7). Russell said that: The mystery in the scriptures denotes (a) something above the ordinary human understanding (Mark 4:11); (b) something formerly hidden in the counsel of God, but afterward revealed as a plan understood by its own fulfillment; and (c) as something always accompanied by vastness depth and power.[20]THE MYSTERYThe New Testament refers to many mysteries: of Christ and his church (Ephesians 5:32), of lawlessness (2 Thessalonians 2:7), of seven stars and seven candlesticks (Revelation 1:20), of the resurrection (1 Corinthians 15:51) of the blindness of Israel (Romans 11:25), of the harlot church (Revelation 17:7), and of the kingdom of heaven (Matthew 13:11). However, it is not to any of these, specifically, that reference is made here. There is a greater and more comprehensive mystery containing all of these and exceeding them. This greater mystery is often mentioned in the New Testament Scriptures where it is called great (1 Timothy 3:16), the mystery (Romans 16:25), the mystery of God’s will (Ephesians 1:9), the mystery of Christ (Ephesians 3:4), the mystery of the gospel (Ephesians 6:1), the mystery of God (Colossians 2:3), the mystery of the faith (1 Timothy 3:9), and the mystery of godliness (1 Timothy 3:16) - it is to that mystery that Paul refers here. It is this mystery which dominates the sixty-six books of the Bible. God announced the mystery in Eden; Satan’s part in it was revealed; the mystery deepened in the death of Abel; the mystery was progressively unfolded verbally in the Old Testament prophecies, systematically prefigured in the types and shadows of the Mosaic dispensation, explicitly heralded in the lives of great typical men of the old covenant, and came to crisis on the cross of Christ, where in its great essentials, it was fully unveiled. There are many corollaries of the central mystery; and the ultimate goals of it are projected into the future. A six-line summary of this “great mystery” is in 1 Timothy 3:16. Running throughout the entire Bible is the record of the “mystery of lawlessness” which is antagonistic to the true mystery, but which is to be resolved finally in the overthrow of Satan and the purging of wickedness out of God’s universe.[21]Unto our glory … highlights the benevolent purpose of God in the amazing and overwhelmingly comprehensive work of the Father looking to human redemption. [20] John William Russell, Compact Commentary on the New Testament (Grand Rapids: Baker Book House, 1964), p. 406. [21] The Mystery of Redemption is more elaborately discussed in a book of that title authored by the writer of this series of commentaries, James Burton Coffman, The Mystery of Redemption (Austin, Texas: Firm Foundation Publishing House, 1976). Verse 8 Which none of the rulers of this world hath known: for had they known it, they would not have crucified the Lord of Glory.One great essential element in the mystery is that of the incarnation of God in Christ, this being the precise element of the mystery unknown to the rulers of this world. Christ made it clear that the Jewish religious hierarchy did indeed know who Christ was, in the sense of knowing that he was the lawful heir of the temple, the promised Messiah, a holy and righteous prophet of God, and also the undisputed heir to the throne of David. What they did not know was that the “fullness of the Godhead” dwelt in him bodily (Colossians 2:9). InMatthew 21:38, the Jewish leaders, under the figure of wicked husbandmen, said, “This is the heir; come, let us kill him, and take his inheritance.” Had the human wisdom of the world’s leaders been capable of recognizing God in Christ, they would not have crucified him. The Lord of glory … Wesley declared that “The giving Christ this august title, peculiar to the great Jehovah, plainly shows him to be the supreme God."[22] Thus “the Lord of glory,” “the Father of glory” (Ephesians 1:17), and “the Spirit of glory” (1 Peter 4:14), indicate that the three members of the Godhead alike receive this title. Psalms 29:3 and Acts 7:2 mention “the God of glory.” Crucified the Lord of glory … “These words brought into juxtaposition the lowest ignominy, and the most splendid exaltation."[23][22] John Wesley, op. cit., in loco. [23] F. W. Farrar, The Pulpit Commentary (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1950), Vol. 19, p. 60. Verse 9 But as it is written, Things which eye saw not, and ear heard not, And which entered not into the heart of man, Whatsoever things God prepared for them that love him.These words are usually thought of as suggesting heaven and the glories of the future world; but Paul did not hesitate to apply them here to what God has already done for his children. “They certainly belong to the present state, and express the wondrous light, life and liberty which the gospel communicates."[24] “While it is true that heaven will be so wonderful that we cannot comprehend it, Paul was talking about here, the present dispensation."[25]Learned men have conjectured that these lines are from an early Christian hymn, which had been formed by combining certain Old Testament expressions; but, despite this, as Grosheide said: The view that Paul quotes the Old Testament, using passages like Isaiah 64:4, Septuagint (LXX) (Isaiah 64:3 in the Hebrew) for the first and last part of the quotation, and Isaiah 65:17 for the middle, remains the most plausible.[26][24] Adam Clarke, Commentary on the Holy Bible (New York: Carlton and Porter, 1831), Vol. VI, p. 199. [25] George W. DeHoff, Sermons on First Corinthians (Murfreesboro, Tennessee: The Christian Press, 1947), p. 30. [26] F W. Grosheide, op. cit., p. 66. Verse 10 But unto us God revealed them through the Spirit: for the Spirit searcheth all things, yea, the deep things of God.Unto us … The things which eye had not seen, etc., were revealed through God’s Spirit to the apostles. It is a mistake to construe “us” in this passage as indicative of all Christians, except to the extent of their having received God’s revelation through the holy apostles. The Spirit searcheth all things … This is true, “not in the sense of needing information,' but in the sense of penetrating all things."[27] Ellicott and Wesley also concurred in the restriction of the emphatic "us" in this verse to "Christ's apostles and (inspired) teachers."[28]The deep things of God ... have reference not to some abstract inscrutability of God but to the concrete work of salvation."[29] The mystery already mentioned is of the deep things of God. [27] Donald Guthrie, The New Bible Commentary (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1970), p. 1055. [28] John Wesley, op. cit., in loco. [29] F. W. Grosheide, op. cit. p. 68. Verse 11 For who among men knoweth the things of a man, save the spirit of the man, which is in him? even as the things of God none knoweth, save the Spirit of God.The only way to know God is through the revelation of God through the Holy Spirit to the apostles. Greek wisdom, apart from the inspiration of God's Spirit, found the mind of God impenetrable, in the same manner of its being impossible to read another man's thoughts. The things of God none knoweth ... is not to be understood as saying that people know nothing of God, for this would deny revelation. Again from Farrar, "All that is meant is that our knowledge of God must always be relative, not absolute. It is not possible to measure the arm of God with the finger of man."[30]ENDNOTE: [30] F. W. Farrar, op. cit., p. 60. Verse 12 But we received, not the spirit of the world, but the Spirit which is from God; that we might know the things that were freely given to us of God.Not the spirit of the world ... By this, Paul did not mean that such a spirit of the world, comparable in a sense to the Holy Spirit and opposed to him, actually exists. Nor can we agree with Marsh that "It may mean Satan."[31] What Paul had in view here was the secular, materialistic thinking of unregenerated people. The Germans had a word for it, the Zeitgeist, which means "the spirit of the times," or "the intellectual and moral tendencies of an age or epoch." The Spirit which is from God ... "What is meant here is not the perpetual indwelling of the Spirit in the congregation, but the historical fact of his coming."[32] The reference here is to Pentecost and the coming of the Holy Spirit to guide the apostles into all truth. [31] Paul W. Marsh, A New Commentary (Grand Rapids: Zondervan Publishing House, 1969), p. 379. [32] F. W. Grosheide, op. cit., p 70 Verse 13 Which things also we speak, not in words which man's wisdom teacheth, but which the Spirit teacheth; combining spiritual things with spiritual words.This writer agrees with James Macknight that the declaration here refers to the Holy Spirit's giving "words" of wisdom to the apostles, not leaving them free to clothe ideas and impressions in their own words merely, but in words which "the Spirit teacheth."[33] Some deny that anything of this kind is meant; but when they deny it, they are left with no explanation whatever of what Paul meant. Combining spiritual things with spiritual words ... is a disputed rendition. Grosheide translated it, "comparing spiritual things with spiritual";[34] Macknight rendered it, "explaining spiritual things with spiritual words,"[35] holding that Paul had in view here what Paul called "the form of sound words" (<a href="/bible/parallel/2TI/1/13" class="green-link">2 Timothy 1:13</a>). The theory that God gave people the ideas without imposing any vocabulary upon them breaks down when it is asked, "How may any idea be conveyed without the use of words?" Clearly, the "combining" in this verse pertains to what the Spirit of God did, not to what Paul did; and the fact of the Spirit's combining spiritual things (ideas) with spiritual words would leave the choice of words to the Spirit, not to people. How otherwise can the writings of the New Testament be understood? [33] James Macknight, op. cit., p. 41. [34] F. W. Grosheide op. cit., p. 72. [35] James Macknight, op. cit., p. 41. Verse 14 Now the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him; and he cannot know them, because they are spiritually judgedThe natural man ... is rendered from the Greek "physical man," and has the meaning indicated by Macknight, being that of "an animal man."[36] It is an abuse of this passage to make it mean that unregenerated people cannot understand spiritual things until God, in some independent action, opens their hearts, or regenerates them. The receiving of the truth by the unconverted is not in view here at all. DeHoff gave this exegesis: Paul means that ordinary man cannot receive or give a revelation from God, because God has not selected him and filled him with the Holy Spirit. Only the apostles and certain other writers of the New Testament were so selected and guided.[37]The application of this in its primary context is that none of the brilliant orators of Greece had the slightest knowledge of the wisdom of God, such wisdom appearing to the sophists as foolishness. [36] Ibid. [37] George W. DeHoff, op. cit., p. 32. Verse 15 But he that is spiritual judgeth all things, and he himself is judged of no man.This applies to the company of inspired apostles and evangelists who delivered the great corpus of Christian doctrine. Such men, "endowed with the Holy Spirit could discern and discriminate what is of God, and teach all things God revealed."[38]He that is spiritual judgeth ... himself is judged of no man ... In context, this applied to Paul himself, especially, as an affirmation of the authority he was about to exercise in correcting the disorders in Corinth. In the wider application, it means that only the inspired men of Paul's generation were to be credited with any capability whatever, as regards what is, or is not, the truth of God. The inspired company of apostles and evangelists were "judged of no man." As Lipscomb emphatically stated it, "This applies to the original revelations."[39] However, he went on to point out that Christians are instructed to "Believe not every spirit, but prove the spirits, whether they are of God; because many false prophets are gone out into the world" (<a href="/bible/parallel/1JN/4/1" class="green-link">1 John 4:1</a>), adding that "Men now test all teaching by the truths delivered by the inspired men."[40] This, however, is a secondary application of Paul's affirmation in this verse. That secondary application, nevertheless, is valid, as outlined by Metz: The Christian has a spiritual capacity to sift, to investigate, to examine, and to discern all things within the framework of the divine revelation of redemption. On the other hand, the natural man does not have the ability to subject the Christian way of life to examination and judgment, for he is completely unacquainted with the meaning of spiritual life.[41][38] David Lipscomb, op. cit., p. 43. [39] Ibid., p. 44. [40] Ibid. [41] Donald S. Metz, op. cit., p. 328. Verse 16 For who hath known the mind of the Lord, that he should instruct him? But we have the mind of Christ.David Lipscomb and Adam Clarke concurred in rendering this verse, "Who hath known the mind of the Lord that he should teach it (that is, teach the truth)?"[42] This would appear to be preferable, because the thought of any mortal "instructing God" is evidently not in the passage at all. The thought is that none of you uninspired men have any notion whatever of what the truth of God may be.' But we have the mind of Christ … “We” indicates that Paul did not claim this status for himself only, but for all of the inspired apostles and evangelists of the New Testament dispensation. Isaiah 40:13 speaks of Jehovah in words like those Paul here used of Christ. “This is another passage significant for Paul’s view of Christ. The passage in Isaiah refers to the MIND OF JEHOVAH, but Paul moved easily to the MIND OF CHRIST."[43] By this Paul made the mind of Christ to be equivalent to the mind of Jehovah, thus attesting the deity of our Lord. THE MIND OF CHRISTPrecisely what is it to have the mind of Christ? There are a number of expressions in the New Testament which clearly have reference to the same condition: Being “in God,” God’s being “in us,” our being “in Christ,” Christ’s being “in us,” the Holy Spirit’s being “in us,” our being “in the Holy Spirit,” or our having the word of Christ dwell “in us,” and our having the mind of Christ “in us,” as here and in Philippians 2:5, are all references to the saved condition, not to eight different conditions. There is a distinction, however, between the Christians of all ages having the mind of Christ and the fact of Paul and the other inspired teachers of the New Testament era having the mind of Christ as affirmed in this verse. It is a matter of degree; and they had plenary power to preach God’s word to mankind. “The whole trend and meaning of the chapter is that none could know or teach the word of God by human wisdom."[44] Today, all people are dependent for a knowledge of the will of God upon the revelation made by God’s Spirit through the apostles and inspired teachers of that era. “No man ever had any greater right than Paul to say, `We have the mind of Christ.’ “[45][42] David Lipscomb, op. cit., p. 62. [43] Leon Morris, op. cit., p. 62. [44] David Lipscomb, op. cit., p. 45. [45] John Wesley, op. cit., in loco.

“THE FIRST EPISTLE TO THE "

Chapter Two IN THIS CHAPTER

1. To appreciate Paul’s method of proclaiming the gospel

2. To see the need for inspiration and understand the process by which it took place

SUMMARY Continuing to demonstrate the folly of boasting in human wisdom, Paul reminds them of how he came to them. Instead of depending upon excellent speech or persuasive words of wisdom, he proclaimed Jesus Christ and Him crucified, confirming his testimony with a demonstration of the Spirit and power (1 Corinthians 2:1-4). This he did that their faith might rest in God’s power, not in the wisdom of men (1 Corinthians 2:5).

He did proclaim a type of wisdom, however, that wisdom which comes from God (1 Corinthians 2:6-9). He describes the process by which God has revealed this wisdom through His Spirit (1 Corinthians 2:10-13). Paul then contrasts the difference between the “natural man” (one who depends upon his own human wisdom) who does not receive the things of the Spirit, and the “spiritual man” (one led by the Spirit of God, such as Paul) who has the mind of Christ (1 Corinthians 2:14-16).

OUTLINE I. PAUL’S MANNER OF (1 Corinthians 2:1-5) A. HE “JESUS CHRIST AND HIM " (1 Corinthians 2:1-3)1. Declaring the testimony of God without excellence of speech or wisdom (1 Corinthians 2:1) 2. Determined not to know anything among them but Jesus and Him crucified (1 Corinthians 2:2) 3. Done in weakness, fear and much trembling (1 Corinthians 2:3)

B. WITH OF THE SPIRIT AND OF POWER (1 Corinthians 2:4-5)1. Not with persuasive words of human wisdom (1 Corinthians 2:4) 2. That their faith would rest in the power of God, not the wisdom of men (1 Corinthians 2:5)

II. THE TRUE WISDOM OF GOD (1 Corinthians 2:6-16) A. THE “HIDDEN” NATURE OF GOD’S WISDOM (1 Corinthians 2:6-9)1. The apostles do speak a sort of wisdom (1 Corinthians 2:6) a. Among those who are mature (1 Corinthians 2:6 a) b. But it is not the wisdom of this age or its rulers, which is coming to nothing (1 Corinthians 2:6 b) 2. The wisdom of God they speak has been a “mystery” (1 Corinthians 2:7-9) a. Ordained before time began, but hidden (1 Corinthians 2:7) b. Unknown by the rulers of this age, which is why they crucified the Lord (1 Corinthians 2:8) c. Man had not discovered what God has prepared for those who love Him (1 Corinthians 2:9)

B. THE SPIRIT’S OF GOD’S WISDOM (1 Corinthians 2:10-13)1. Revealed through His Spirit (1 Corinthians 2:10-11) a. The Spirit searches for the deep things of God (1 Corinthians 2:10) b. Only the Spirit of God can know the things of God (1 Corinthians 2:11) 2. Made known to the apostles (1 Corinthians 2:12) a. Who have received the Spirit from God (1 Corinthians 2:12 a) b. So they might know the things freely given by God (1 Corinthians 2:12 b) 3. Spoken now by the apostles (1 Corinthians 2:13) a. Not in words according to human wisdom (1 Corinthians 2:13 a) b. But in words taught by the Spirit, comparing spiritual things with spiritual (1 Corinthians 2:13 b)

C. THE “NATURAL MAN” VERSUS THE " MAN” (1 Corinthians 2:14-16)1. The “natural man” (e.g., a philosopher) does not receive the things of the Spirit of God (1 Corinthians 2:14 a) a. They are foolish to him (1 Corinthians 2:14 b) b. Because they are “spiritually” discerned (1 Corinthians 2:14 c) 2. But with the “spiritual man” (e.g., an apostle), such is not the case (1 Corinthians 2:15-16) a. He is able to judge all things properly (1 Corinthians 2:15 a) b. No one is able to properly judge him (1 Corinthians 2:15 b) c. For he has “the mind of Christ” (1 Corinthians 2:16)

REVIEW FOR THE CHAPTER

1. List the main points of this chapter- Paul’s Manner Of Preaching (1 Corinthians 2:1-5)

• The True Wisdom Of God (1 Corinthians 2:6-16)

2. How does Paul describe his preaching among them? (1 Corinthians 2:1-2)- Not with excellence of speech or of wisdom

• Determined to preach only Jesus and Him crucified

3. How does Paul describe his feelings among them? (1 Corinthians 2:3)- In weakness, in fear, and in much trembling

4. What accompanied Paul as he preached the gospel? (1 Corinthians 2:4)- Demonstration of the Spirit and of power

5. What six phrases in verses 9-13 (1 Corinthians 2:9-13) help to explain the process by which the hidden mystery of God was made known?- “Things which God has prepared”

• “God has revealed…through His Spirit”
• “We have received…the Spirit”
• “That we might know the things…freely given to us by God”
• “These things we also speak”
• “In words…which the Spirit teaches”

6. What phrase teaches the concept of “verbal inspiration”? (1 Corinthians 2:13)- “not in words which man’s wisdom teaches but which the Holy Spirit teaches, comparing spiritual things with spiritual”

7. What is said about the “natural” man? (1 Corinthians 2:14)- Does not receive the things of the Spirit of God

• They are foolishness to him
• He cannot know them, for they are spiritually discerned

8. What is said about the “spiritual” man? (1 Corinthians 2:15-16)- Able to judge all things

• None can rightly judge him
• Has the mind of Christ

Questions by E.M. Zerr For 1st Corinthians Chapter 21. What did Paul not bring with him to Corinth? 2. State what he came to declare. 3. What was his determination? 4. Tell his state of mind while there. 5. What use did he make of man’ s wisdom? 6. What kind of words did man’ s wisdom use? 7. Tell what he demonstrated. 8. State the kind of power he demonstrated. 9. What was his motive for all this? 10. In how many ways can faith stand? 11. Did he use any kind of wisdom? 12. To whom did this kind appeal? 13. What will come of the worldly wisdom? 14. State the mystery referred to in this place. 15. How long ago was it ordained? 16. For what purpose was this mystery ordained? 17. Who had overlooked this mystery? 18. Had they not done so, what then? 19. What quality is here attributed to the Lord ? 20. What about the eye and ear? 21. Is his eye and ear physical? 22. For whom had God made preparation ? 23. Does this teach “ The half has never yet been told” ? 24. Have both halves been told? 25. Through whom was the telling accomplished? 26. By what means did he do this ? 27. State the qualification of the Spirit? 28. What part of man understands the man? 29. How does the Spirit exceed man in knowledge? 30. Tell what spirit Paul had not received. 31. For what purpose was this spirit of God given? 32. What things did he speak ? 33. Which source of words did he reject? 34. Why reject these ? 35. How were spiritual things “ compared” or expressed ? 36. Which man receives not things of the Spirit? 37. Why is this? 38. Is it possible for him to know these things? 39. State the reason. 40. What man is able to judge all things ? 41. From what source is this ability? 42. Yet by whom is he not judged? 43. Does this rule out all judging by man ? 44. Does mere man know the mind of the Lord? 45. How may we know the divine mind? 46. In which direction does instruction flow? 47. What mind did Paul possess ? 48. Who constitute the “ we” with Paul? 49. State general subject of this chapter. 50. Tell two sources of wisdom.

1 Corinthians 2:1

1 Corinthians 2:1. The vanity of worldly wisdom is still the main subject of this part of Paul’s epistle. He verifies his attitude on the matter by referring to the work which he did when he brought the Gospel to them, recorded in Acts 18:1-11. Speech and wisdom mean the same as “utterance” and “knowledge” in chapter 1:5.

1 Corinthians 2:2

1 Corinthians 2:2. Know is from EIDO, and the definitions and explanations of Thayer occupy nearly two pages in his lexicon, which indicates the wide range of its meaning. In the present verse it has the sense of “to pay attention, observe; have regard for, cherish.” It means that Paul determined not to be concerned about anything but the story of the cross, with its offered mercies to the children of men.

1 Corinthians 2:3

1 Corinthians 2:3. Even an inspired man may feel anxious and insufficient for certain tasks. In Acts 18:9 Paul seemed to have some of these signs of personal weakness, for the Lord saw fit to encourage him and tell him to “be not afraid, but speak.” In this great center of worldly learning, he trembled lest he might not do the work justice. However, he determined to depend solely on the Lord’s help and wisdom.

1 Corinthians 2:4

1 Corinthians 2:4. Speech means the language to be used, and preaching denotes the public proclamation of that language. Paul asserts that neither of these items of communication was counted on to persuade the hearer because of its wisdom from man. Instead, he depended on the power imparted to him by the Holy Spirit to be so efficient that its true worth would be demonstrated or made to become manifest.

1 Corinthians 2:5

1 Corinthians 2:5. Whatever means that would be used to enlist men in the service of the Lord, would need to be relied on as a motive for remaining faithful. The wisdom of man is changeable, and if this faith was based on such a foundation, it would fall as soon as the wisdom of man was exposed.

1 Corinthians 2:6

1 Corinthians 2:6. The notes at chapter 1:18 should be consulted again. Perfect is used in the same sense as called in chapter 1:24. Those who accept the Gospel from the heart will see in it a genuine wisdom that is beyond all comparison with that of the world. Princes of this world means the leaders among the philosophers of Greece.

1 Corinthians 2:7

1 Corinthians 2:7. Mystery is from , which Thayer defines at this place, “a hidden purpose or counsel,” then explains it to mean, “In the N. T., God’s plan of providing salvation for men through Christ, which was once hidden but now is revealed.” The word does not necessarily mean something that is complicated and beyond the understanding of ordinary men. As long as anything is not known it is a mystery, regardless of its character. Hence a popular theory that the Gospel is today a mystery and cannot be understood by uninspired persons, is erroneous and calculated to hinder people from studying God’s word. Before the world denotes that God planned the salvation of man even before the age of human existence. Not that any certain man was ordained to be saved, but the scheme by which all men might be saved if they would.

1 Corinthians 2:8

1 Corinthians 2:8. None of the princes of this world knew because it had not been revealed. Those who crucified Christ did not realize he was the Lord of glory (Luke 23:34).

1 Corinthians 2:9

1 Corinthians 2:9. This verse has been perverted in song and speech for years, and made to mean that the story of divine love for man, including the reward that is to be given to God’s servants, is still a mystery that is to be revealed at some future time. That idea is not even any part of the meaning of the passage. The eye, ear and heart of man means the natural senses of the human being. No man living, even among the wise sages of the so-called learned world, could discover through his human faculties what the Lord had in store for the faithful.

1 Corinthians 2:10

1 Corinthians 2:10. This verse must be considered in connection with the preceding one. Since the natural mental faculties could not discover these great spiritual truths, it was necessary to give a revelation of them, and that was done by the Spirit bestowed in great measure upon the apostles and ‘other New Testament writers.

1 Corinthians 2:11

Verse 11. The spirit of a man knows what his thoughts are, and likewise the Spirit of God knows the thoughts of Him. Being an intelligent and supernatural being, this Spirit could communicate between God and man and carry the thoughts of the former to the mind of the latter, thus making him acquainted with the truths that his human philosophy and wisdom could not discover.

1 Corinthians 2:12

1 Corinthians 2:12. Spirit of the world refers to the matter of human philosophy that has been under consideration through many verses. The spirit which is of God is the source of divine inspiration, and by receiving such a spirit it would reveal the things that are gifts from God. This is the same thought as shown in verses 9, 10.

1 Corinthians 2:13

1 Corinthians 2:13. While the apostle used the language of humanity (Romans 6:19), he did not form it on the basis of man’s wisdom as the philosophers taught it. Instead, he was guided in the selection of terms by the Holy Ghost, so that he would use such of the words of man’s language as had a spiritual bearing, in order that they would convey the ideas that were in keeping with the thoughts of the Spirit, Comparing might well be rendered “expressing,” meaning that Paul expressed spiritual thoughts with such words as would impart the desired ideas.

1 Corinthians 2:14

141 Corinthians 2:14. Natural is from , and literally means the animal part of man. In a sentence like our verse, Thayer says it means, “governed by the sensuous nature with its subjection to the appetite and passion.” A man thus interested in the things only that will gratify his fleshly desires, will not receive and appreciate the things offered by the Spirit of God, for they are not composed of matters that would give carnal pleasure. Hence they will seem foolish in his estimation so that he will not know or realize their real worth. They are spiritually discerned. They can be discerned or their true value be recognized only by those who take a spiritual interest in them, seeking only that which will impart spiritual benefits.

1 Corinthians 2:15

1 Corinthians 2:15. He that is spiritual–he who does take such a spiritual view of these subjects coming through the Spirit of God, as set forth in the preceding verse, will be able to realize what they mean, which is denoted by the phrase judgeth [“discerneth”] all things. He himself is judged [“discerned”] of no man. The last word means the natural man described in verse 14. Such a man will not recognize the spiritual truths possessed by the man described in the first phrase of this verse.

1 Corinthians 2:16

1 Corinthians 2:16. No man can know how to instruct the Lord (verse 11), therefore all spiritual information must travel the other way–from the Lord to man. Paul claims that such a flow of instruction had taken place in that he had the mind of Christ.