1 Corinthians 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),

(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.