15 But G1161 he that is spiritual G4152 judgeth G3303 G350 all things, G3956 yet G1161 he himself G846 is judged G350 of G5259 no man. G3762
Till G3360 we all G3956 come G2658 in G1519 the unity G1775 of the faith, G4102 and G2532 of the knowledge G1922 of the Son G5207 of God, G2316 unto G1519 a perfect G5046 man, G435 unto G1519 the measure G3358 of the stature G2244 of the fulness G4138 of Christ: G5547 That G2443 we henceforth be G5600 no more G3371 children, G3516 tossed to and fro, G2831 and G2532 carried about with G4064 every G3956 wind G417 of doctrine, G1319 by G1722 the sleight G2940 of men, G444 and cunning craftiness, G1722 G3834 whereby G4314 they lie in wait G3180 to deceive; G4106
David H1732 therefore besought H1245 God H430 for the child; H5288 and David H1732 fasted, H6684 H6685 and went in, H935 and lay H7901 all night H3885 upon the earth. H776 And the elders H2205 of his house H1004 arose, H6965 and went to him, to raise him up H6965 from the earth: H776 but he would H14 not, neither did he eat H1262 bread H3899 with them. And it came to pass on the seventh H7637 day, H3117 that the child H3206 died. H4191 And the servants H5650 of David H1732 feared H3372 to tell H5046 him that the child H3206 was dead: H4191 for they said, H559 Behold, while the child H3206 was yet alive, H2416 we spake H1696 unto him, and he would not hearken H8085 unto our voice: H6963 how will he then H6213 vex H7451 himself, H6213 if we tell H559 him that the child H3206 is dead? H4191 But when David H1732 saw H7200 that his servants H5650 whispered, H3907 David H1732 perceived H995 that the child H3206 was dead: H4191 therefore David H1732 said H559 unto his servants, H5650 Is the child H3206 dead? H4191 And they said, H559 He is dead. H4191 Then David H1732 arose H6965 from the earth, H776 and washed, H7364 and anointed H5480 himself, and changed H2498 his apparel, H8071 and came H935 into the house H1004 of the LORD, H3068 and worshipped: H7812 then he came H935 to his own house; H1004 and when he required, H7592 they set H7760 bread H3899 before him, and he did eat. H398 Then said H559 his servants H5650 unto him, What thing H1697 is this that thou hast done? H6213 thou didst fast H6684 and weep H1058 for the child, H3206 while it was alive; H2416 but when the child H3206 was dead, H4191 thou didst rise H6965 and eat H398 bread. H3899 And he said, H559 While the child H3206 was yet alive, H2416 I fasted H6684 and wept: H1058 for I said, H559 Who can tell H3045 whether GOD H3068 will be gracious H2603 H2603 to me, that the child H3206 may live? H2416 But now he is dead, H4191 wherefore should I fast? H6684 can H3201 I bring him back again? H7725 I shall go H1980 to him, but he shall not return H7725 to me.
But G235 neither G3761 Titus, G5103 who G3588 was with G4862 me, G1698 being G5607 a Greek, G1672 was compelled G315 to be circumcised: G4059 And G1161 that because of G1223 false brethren G5569 unawares brought in, G3920 who G3748 came in privily G3922 to spy out G2684 our G2257 liberty G1657 which G3739 we have G2192 in G1722 Christ G5547 Jesus, G2424 that G2443 they might bring G2615 us G2248 into bondage: G2615 To whom G3739 we gave place G1502 by subjection, G5292 no, not G3761 for G4314 an hour; G5610 that G2443 the truth G225 of the gospel G2098 might continue G1265 with G4314 you. G5209
And G2532 certain men G5100 which came down G2718 from G575 Judaea G2449 taught G1321 the brethren, G80 and said, G3754 Except G3362 ye be circumcised G4059 after the manner G1485 of Moses, G3475 ye cannot G3756 G1410 be saved. G4982 When therefore G3767 Paul G3972 and G2532 Barnabas G921 had G1096 no G3756 small G3641 dissension G4714 and G2532 disputation G4803 with G4314 them, G846 they determined G5021 that Paul G3972 and G2532 Barnabas, G921 and G2532 certain G5100 other G243 of G1537 them, G846 should go up G305 to G1519 Jerusalem G2419 unto G4314 the apostles G652 and G2532 elders G4245 about G4012 this G5127 question. G2213 And G3303 G3767 being brought on their way G4311 by G5259 the church, G1577 they passed through G1330 Phenice G5403 and G2532 Samaria, G4540 declaring G1555 the conversion G1995 of the Gentiles: G1484 and G2532 they caused G4160 great G3173 joy G5479 unto all G3956 the brethren. G80 And G1161 when they were come G3854 to G1519 Jerusalem, G2419 they were received G588 of G5259 the church, G1577 and G2532 of the apostles G652 and G2532 elders, G4245 and G5037 they declared G312 all things G3745 that God G2316 had done G4160 with G3326 them. G846 But G1161 there rose up G1817 certain G5100 of G575 the sect G139 of the Pharisees G5330 which believed, G4100 saying, G3004 That G3754 it was needful G1163 to circumcise G4059 them, G846 and G5037 to command G3853 them to keep G5083 the law G3551 of Moses. G3475
Give H5414 therefore thy servant H5650 an understanding H8085 heart H3820 to judge H8199 thy people, H5971 that I may discern H995 between good H2896 and bad: H7451 for who is able H3201 to judge H8199 this thy so great H3515 a people? H5971 And the speech H1697 pleased H3190 H5869 the Lord, H136 that Solomon H8010 had asked H7592 this thing. H1697 And God H430 said H559 unto him, Because thou hast asked H7592 this thing, H1697 and hast not asked H7592 for thyself long H7227 life; H3117 neither hast asked H7592 riches H6239 for thyself, nor hast asked H7592 the life H5315 of thine enemies; H341 but hast asked H7592 for thyself understanding H995 to discern H8085 judgment; H4941
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 1 Corinthians 2
Commentary on 1 Corinthians 2 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 2
1Co 2:1-16. Paul's Subject of Preaching, Christ Crucified, Not in Worldly, but in Heavenly, Wisdom among the Perfect.
1. And I—"So I" [Conybeare] as one of the "foolish, weak, and despised" instruments employed by God (1Co 1:27, 28); "glorying in the Lord," not in man's wisdom (1Co 1:31). Compare 1Co 1:23, "We."
when I came—(Ac 18:1, &c.). Paul might, had he pleased, have used an ornate style, having studied secular learning at Tarsus of Cilicia, which Strabo preferred as a school of learning to Athens or Alexandria; here, doubtless, he read the Cilician Aratus' poems (which he quotes, Ac 17:28), and Epimenides (Tit 1:12), and Menander (1Co 15:33). Grecian intellectual development was an important element in preparing the way for the Gospel, but it failed to regenerate the world, showing that for this a superhuman power is needed. Hellenistic (Grecizing) Judaism at Tarsus and Alexandria was the connecting link between the schools of Athens and those of the Rabbis. No more fitting birthplace could there have been for the apostle of the Gentiles than Tarsus, free as it was from the warping influences of Rome, Alexandria, and Athens. He had at the same time Roman citizenship, which protected him from sudden violence. Again, he was reared in the Hebrew divine law at Jerusalem. Thus, as the three elements, Greek cultivation, Roman polity (Lu 2:1), and the divine law given to the Jews, combined just at Christ's time, to prepare the world for the Gospel, so the same three, by God's marvellous providence, met together in the apostle to the Gentiles [Conybeare and Howson].
testimony of God—"the testimony of Christ" (1Co 1:6); therefore Christ is God.
2. The Greek implies, "The only definite thing that I made it my business to know among you, was to know Jesus Christ (His person) and Him crucified (His office)" [Alford], not exalted on the earthly throne of David, but executed as the vilest malefactor. The historical fact of Christ's crucifixion had probably been put less prominently forward by the seekers after human wisdom in the Corinthian church, to avoid offending learned heathens and Jews. Christ's person and Christ's office constitute the sum of the Gospel.
3. I—the preacher: as 1Co 2:2 describes the subject, "Christ crucified," and 1Co 2:4 the mode of preaching: "my speech … not with enticing words," "but in demonstration of the Spirit."
weakness—personal and bodily (2Co 10:10; 12:7, 9; Ga 4:13).
trembling—(compare Php 2:12). Not personal fear, but a trembling anxiety to perform a duty; anxious conscientiousness, as proved by the contrast to "eye service" (Eph 6:5) [Conybeare and Howson].
4. my speech—in private.
preaching—in public [Bengel]. Alford explains it, My discourse on doctrines, and my preaching or announcement of facts.
enticing—rather, "persuasive."
man's wisdom—man's is omitted in the oldest authorities. Still "wisdom" does refer to "man's" wisdom.
in demonstration of … Spirit, &c.—Persuasion is man's means of moving his fellow man. God's means is demonstration, leaving no doubt, and inspiring implicit faith, by the powerful working of the Spirit (then exhibited both outwardly by miracles, and inwardly by working on the heart, now in the latter and the more important way only, Mt 7:29; Ac 6:10; Heb 4:12; compare also Ro 15:19). The same simple power accompanies divine truth now, producing certain persuasion and conversion, when the Spirit demonstrates by it.
5. stand in … wisdom of men—rest on it, owe its origin and continuance to it.
6, 7. Yet the Gospel preaching, so far from being at variance with true "wisdom," is a wisdom infinitely higher than that of the wise of the world.
we speak—resuming "we" (preachers, I, Apollos, &c.) from "we preach" (1Co 1:28), only that here, "we speak" refers to something less public (compare 1Co 2:7, 13, "mystery … hidden") than "we preach," which is public. For "wisdom" here denotes not the whole of Christian doctrine, but its sublimer and deeper principles.
perfect—Those matured in Christian experience and knowledge alone can understand the true superiority of the Christian wisdom which Paul preached. Distinguished not only from worldly and natural men, but also from babes, who though "in Christ" retain much that is "carnal" (1Co 3:1, 2), and cannot therefore understand the deeper truths of Christianity (1Co 14:20; Php 3:15; Heb 5:14). Paul does not mean by the "mystery" or "hidden wisdom" (1Co 2:7) some hidden tradition distinct from the Gospel (like the Church of Rome's disciplina arcani and doctrine of reserve), but the unfolding of the treasures of knowledge, once hidden in God's counsels, but now announced to all, which would be intelligently comprehended in proportion as the hearer's inner life became perfectly transformed into the image of Christ. Compare instances of such "mysteries," that is, deeper Christian truths, not preached at Paul's first coming to Corinth, when he confined himself to the fundamental elements (1Co 2:2), but now spoken to the "perfect" (1Co 15:51; Ro 11:25; Eph 3:5, 6). "Perfect" is used not of absolute perfection, but relatively to "babes," or those less ripe in Christian growth (compare Php 3:12, 15, with 1Jo 2:12-14). "God" (1Co 2:7) is opposed to the world, the apostles to "the princes [great and learned men] of this world" (1Co 2:8; compare 1Co 1:20) [Bengel].
come to naught—nothingness (1Co 1:28). They are transient, not immortal. Therefore, their wisdom is not real [Bengel]. Rather, translate with Alford, "Which are being brought to naught," namely, by God's choosing the "things which are not (the weak and despised things of the Gospel), to bring to naught (the same verb as here) things that are" (1Co 1:28).
7. wisdom of God—emphatically contrasted with the wisdom of men and of this world (1Co 2:5, 6).
in a mystery—connected in construction with "we speak": We speak as dealing with a mystery; that is not something to be kept hidden, but what heretofore was so, but is now revealed. Whereas the pagan mysteries were revealed only to a chosen few, the Gospel mysteries were made known to all who would obey the truth. "If our Gospel be hid, it is hid to them that are lost" (2Co 4:3), "whom the God of this world hath blinded." Ordinarily we use "mystery" in reference to those from whom the knowledge is withheld; the apostles, in reference to those to whom it is revealed [Whately]. It is hidden before it is brought forward, and when it is brought forward it still remains hidden to those that are imperfect [Bengel].
ordained—literally, "foreordained" (compare 1Co 2:9), "prepared for them that love Him."
before the world—rather, "before the ages" (of time), that is, from eternity. This infinitely antedates worldly wisdom in antiquity. It was before not only the wisdom of the world, but eternally before the world itself and its ages.
to our glory—ours both now and hereafter, from "the Lord of glory" (1Co 2:8), who brings to naught "the princes of this world."
8. Which—wisdom. The strongest proof of the natural man's destitution of heavenly wisdom.
crucified … Lord of glory—implying the inseparable connection of Christ's humanity and His divinity. The Lord of glory (which He had in His own right before the world was, Joh 17:4, 24) was crucified.
9. But—(it has happened) as it is written.
Eye hath not seen, &c.—Alford translates, "The things which eye saw not … the things which God prepared … to us God revealed through His Spirit." Thus, however, the "but" of 1Co 2:10 is ignored. Rather construe, as Estius, "('We speak,' supplied from 1Co 2:8), things which eye saw not (heretofore), … things which God prepared … But God revealed them to us," &c. The quotation is not a verbatim one, but an inspired exposition of the "wisdom" (1Co 2:6, from Isa 64:4). The exceptive words, "O God, beside (that is, except) Thee," are not quoted directly, but are virtually expressed in the exposition of them (1Co 2:10), "None but thou, O God, seest these mysteries, and God hath revealed them to us by His Spirit."
entered—literally, "come up into the heart." A Hebraism (compare, Jer 3:16, Margin). In Isa 64:4 it is "Prepared (literally, 'will do') for him that waiteth for Him"; here, "for them that love Him." For Isaiah spake to them who waited for Messiah's appearance as future; Paul, to them who love Him as having actually appeared (1Jo 4:19); compare 1Co 2:12, "the things that are freely given to us of God"
10. revealed … by … Spirit—The inspiration of thoughts (so far as truth essential to salvation is concerned) makes the Christian (1Co 3:16; 12:3; Mt 16:17; Joh 16:13; 1Jo 2:20, 27); that of words, the PROPHET (2Sa 23:1, 2; 1Ki 13:1, 5), "by the word of the Lord" (1Co 2:13; Joh 20:30, 31; 2Pe 1:21). The secrets of revelation are secret to some, not because those who know them will not reveal them (for indeed, the very notion of revelation implies an unveiling of what had been veiled), but because those to whom they are announced have not the will or power to comprehend them. Hence the Spirit-taught alone know these secrets (Ps 25:14; Pr 3:32; Joh 7:17; 15:15).
unto us—the "perfect" or fully matured in Christian experience (1Co 2:6). Intelligent men may understand the outline of doctrines; but without the Holy Spirit's revelation to the heart, these will be to them a mere outline—a skeleton, correct perhaps, but wanting life [Whatley, Cautions for the Times, 14], (Lu 10:21).
the Spirit searcheth—working in us and with our spirits (compare Ro 8:16, 26, 27). The Old Testament shows us God (the Father) for us. The Gospels, God (the Son) with us. The Acts and Epistles, God (the Holy Ghost) in us [Monod], (Ga 3:14).
deep things of God—(Ps 92:5). His divine nature, attributes, and counsels. The Spirit delights to explore the infinite depths of His own divine mind, and then reveal them to us, according as we are capable of understanding them (De 29:29). This proves the personality and Godhead of the Holy Ghost. Godhead cannot be separated from the Spirit of God, as manhood cannot be separated from the Spirit of man [Bengel].
11. what man, &c.—literally, "who of men knoweth the things of a man, save the spirit of that man?"
things of God knoweth no man—rather, "none knoweth," not angel or man. This proves the impossibility of any knowing the things of God, save by the Spirit of God (who alone knows them, since even in the case of man, so infinitely inferior in mind to God, none of his fellow men, but his own spirit alone knows the things hidden within him).
12. we … received, not … spirit of … world—the personal evil "spirit that now worketh in the children of disobedience" (Eph 2:2). This spirit is natural in the unregenerate, and needs not to be received.
Spirit which is of God—that is, which comes from God. We have received it only by the gift of God, whose Spirit it is, whereas our own spirit is the spirit that is in us men (1Co 2:11).
that we might know … things … freely given … of God—present experimental knowledge, to our unspeakable comfort, of His deep mysteries of wisdom, and of our future possession of the good "things which God hath prepared for them that love Him" (1Co 2:9).
13. also—We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (1Co 2:12).
which the Holy Ghost teacheth—The old manuscripts read "the Spirit" simply, without "Holy."
comparing spiritual things with spiritual—expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [Grotius]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [Chrysostom]. So the Greek word is translated, "comparing" (2Co 10:12). Wahl (Key of the New Testament) translates, "explaining (as the Greek is translated, Ge 40:8, the Septuagint) to spiritual (that is, Spirit-taught) men, spiritual things (the things which we ourselves are taught by the Spirit)." Spirit-taught men alone can comprehend spiritual truths. This accords with 1Co 2:6, 9, 10, 14, 15; 1Co 3:1. Alford translates, "Putting together (combining) spirituals with spirituals"; that is, attaching spiritual words to spiritual things, which we should not do, if we were to use words of worldly wisdom to expound spiritual things (so 1Co 2:1, 4; 1Pe 4:11). Perhaps the generality of the neuters is designed to comprehend these several notions by implication. Comparing, or combining, spirituals with spirituals; implying both that spiritual things are only suited to spiritual persons (so "things" comprehended persons, 1Co 1:27), and also that spiritual truths can only be combined with spiritual (not worldly-wise) words; and lastly, spirituals of the Old and New Testaments can only be understood by mutual comparison or combination, not by combination with worldly "wisdom," or natural perceptions (1Co 1:21, 22; 2:1, 4-9; compare Ps 119:18).
14. natural man—literally, "a man of animal soul." As contrasted with the spiritual man, he is governed by the animal soul, which overbears his spirit, which latter is without the Spirit of God (Jude 19). So the animal (English Version, "natural") body, or body led by the lower animal nature (including both the mere human fallen reason and heart), is contrasted with the Spirit-quickened body (1Co 15:44-46). The carnal man (the man led by bodily appetites, and also by a self-exalting spirit, estranged from the divine life) is closely akin; so too the "earthly." "Devilish," or "demon-like"; "led by an evil spirit," is the awful character of such a one, in its worst type (Jas 3:15).
receiveth not—though they are offered to him, and are "worthy of being received by all men" (1Ti 1:15).
they are foolishness unto him—whereas he seeks "wisdom" (1Co 1:22).
neither can he—Not only does he not, but he cannot know them, and therefore has no wish to "receive" them (Ro 8:7).
15. He that is spiritual—literally, "the spiritual (man)." In 1Co 2:14, it is "A [not 'the,' as English Version] natural man." The spiritual is the man distinguished above his fellow men, as he in whom the Spirit rules. In the unregenerate, the spirit which ought to be the organ of the Holy Spirit (and which is so in the regenerate), is overridden by the animal soul, and is in abeyance, so that such a one is never called "spiritual."
judgeth all things—and persons, by their true standard (compare 1Co 6:2-4; 1Jo 4:1), in so far as he is spiritual. "Discerneth … is discerned," would better accord with the translation of the same Greek (1Co 2:14). Otherwise for "discerned," in 1Co 2:14, translate, "judged of," to accord with the translation, "judgeth … is judged" in this fifteenth verse. He has a practical insight into the verities of the Gospel, though he is not infallible on all theoretical points. If an individual may have the Spirit without being infallible, why may not the Church have the Spirit, and yet not be infallible (a refutation of the plea of Rome for the Church's infallibility, from Mt 28:20; Joh 16:13)? As the believer and the Church have the Spirit, and are yet not therefore impeccable, so he and the Church have the Spirit, and yet are not infallible or impeccable. He and the Church are both infallible and impeccable, only in proportion to the degree in which they are led by the Spirit. The Spirit leads into all truth and holiness; but His influence on believers and on the Church is as yet partial. Jesus alone, who had the Spirit without measure (Joh 3:34), is both infallible and impeccable. Scripture, because it was written by men, who while writing were infallibly inspired, is unmixed truth (Pr 28:5; 1Jo 2:27).
16. For—proof of 1Co 2:15, that the spiritual man "is judged of no man." In order to judge the spiritual man, the ordinary man must "know the mind of the Lord." But "who of ordinary men knows" that?
that he may instruct him—that is, so as to be able to set Him right as His counsellor (quoted from Isa 40:13, 14). So the Septuagint translates the Greek verb, which means to "prove," in Ac 9:22. Natural men who judge spiritual men, living according to the mind of God ("We have the mind of Christ"), are virtually wishing to instruct God, and bring Him to another mind, as counsellors setting to right their king.
we have the mind of Christ—in our degree of capability to apprehend it. Isa 40:13, 14 refers to Jehovah: therefore, as it is applied here to Christ, He is Jehovah.