1 Corinthians 2
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“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
1 Corinthians 2
Paul's Preaching at Corinth
1And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
St. Paul's own method.
And I; "I too;" I in accordance with God's method. When I came to you. The date of his first visit was in A.D. 52, and he had stayed a year and a half (Act_18:11). He had since been (roughly speaking) "three years" (τριετίαν, Act_20:31) at Ephesus. Of speech or of wisdom. I spoke to you neither oratorically nor philosophically. Hence the Apollos party, fond of the brilliant rhetoric of the young Alexandrian, spoke of Paul's speech as "contemptible" (2Co_10:10). The testimony of God; that is, the witness borne to Christ by the Father (1Jn_5:10, 1Jn_5:11).
St. Paul's own method.
And I; "I too;" I in accordance with God's method. When I came to you. The date of his first visit was in A.D. 52, and he had stayed a year and a half (Act_18:11). He had since been (roughly speaking) "three years" (τριετίαν, Act_20:31) at Ephesus. Of speech or of wisdom. I spoke to you neither oratorically nor philosophically. Hence the Apollos party, fond of the brilliant rhetoric of the young Alexandrian, spoke of Paul's speech as "contemptible" (2Co_10:10). The testimony of God; that is, the witness borne to Christ by the Father (1Jn_5:10, 1Jn_5:11).
2For I determined not to know any thing among you, save Jesus Christ, and him crucified.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
I determined. The unadorned simplicity of my teaching was part of a fixed design. Not to know anything. Not, that is, to depend on any human knowledge. Of course, St. Paul neither means to set aside all human knowledge nor to disparage other Christian doer, toes. His words must not be pressed out of their due context and proportion. Jesus Christ, and him crucified. Christ, in the lowest depth of his abasement and self sacrifice. He would "know" nothing else; that is, he would make this the central point and essence of all his knowledge, because he knew the "excellency" of this knowledge (Php_3:8)—knew it as the only knowledge which rose to the height of wisdom. Christ is the only Foundation (1Co_3:11). In the person and the work of Christ is involved the whole gospel.
I determined. The unadorned simplicity of my teaching was part of a fixed design. Not to know anything. Not, that is, to depend on any human knowledge. Of course, St. Paul neither means to set aside all human knowledge nor to disparage other Christian doer, toes. His words must not be pressed out of their due context and proportion. Jesus Christ, and him crucified. Christ, in the lowest depth of his abasement and self sacrifice. He would "know" nothing else; that is, he would make this the central point and essence of all his knowledge, because he knew the "excellency" of this knowledge (Php_3:8)—knew it as the only knowledge which rose to the height of wisdom. Christ is the only Foundation (1Co_3:11). In the person and the work of Christ is involved the whole gospel.
3And I was with you in weakness, and in fear, and in much trembling.
Jamieson-Fausset-Brown
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" (Ep 6:5) [Conybeare and Howson].
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" (Ep 6:5) [Conybeare and Howson].
The Pulpit Commentary
I was with you; literally, I became or proved myself, towards you, as in 1Co_16:10. In weakness. St. Paul was physically weak and liable also to nervous weakness and depression (1Co_4:7-12; Gal_4:13; 2Co_10:1, 2Co_10:10; 2Co_12:7, 2Co_12:10). He shows an occasional self distrust rising from the consciousness of personal infirmities. This enhances our sense of his heroic courage and endurance. Doubtless this physical weakness and nervous depression were connected with his "stake in the flesh," which seems to have been an acute and distressing form of ophthalmia, accompanied with cerebral disturbance (see my 'Life of St. Paul,' 1:215-221). In fear, and in much trembling. Probably the words are even literally true, though they are a common phrase (2Co_7:15; Php_2:12, Php_2:13; Eph_6:5). It must be remembered that in his first visit to Corinth St. Paul had gone through stormy and troubled days (Act_18:1-12).
I was with you; literally, I became or proved myself, towards you, as in 1Co_16:10. In weakness. St. Paul was physically weak and liable also to nervous weakness and depression (1Co_4:7-12; Gal_4:13; 2Co_10:1, 2Co_10:10; 2Co_12:7, 2Co_12:10). He shows an occasional self distrust rising from the consciousness of personal infirmities. This enhances our sense of his heroic courage and endurance. Doubtless this physical weakness and nervous depression were connected with his "stake in the flesh," which seems to have been an acute and distressing form of ophthalmia, accompanied with cerebral disturbance (see my 'Life of St. Paul,' 1:215-221). In fear, and in much trembling. Probably the words are even literally true, though they are a common phrase (2Co_7:15; Php_2:12, Php_2:13; Eph_6:5). It must be remembered that in his first visit to Corinth St. Paul had gone through stormy and troubled days (Act_18:1-12).
4And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power:
Jamieson-Fausset-Brown
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; He 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.
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; He 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.
The Pulpit Commentary
My speech and my preaching; the form and matter of my discourse. He would not attempt to use the keen sword of philosophical dialectics or human eloquence, but would only use the weapon of the cross. Was not with enticing words of man's wisdom; rather, with persuasive words of wisdom (the word anthropines is a gloss). This simplicity was the more remarkable because "Corinthian words" was a proverb for choice, elaborate, and glittering phrases (Wetstein). It is not improbable that the almost total and deeply discouraging want of success of St. Paul in preaching at Athens had impressed him mere strongly with the uselessness of attempting to fight Greek philosophers with their own blunt and imperfect weapons. In demonstration of the Spirit and of power. So he says to the Thessalonians," Our gospel came not to you in word only, but also in power, and in the Holy Ghost, and in much assurance." The plain facts, so repellent to the natural intellect, were driven home with matchless force by spiritual conviction. The only heathen critic who has mentioned St. Paul's method is Longinus, the author of the treatise on 'The Sublime and Beautiful,' who calls him "a master of unproved dogma," meaning apparently that his force lay in the irresistible statement of the facts which he came to preach.
My speech and my preaching; the form and matter of my discourse. He would not attempt to use the keen sword of philosophical dialectics or human eloquence, but would only use the weapon of the cross. Was not with enticing words of man's wisdom; rather, with persuasive words of wisdom (the word anthropines is a gloss). This simplicity was the more remarkable because "Corinthian words" was a proverb for choice, elaborate, and glittering phrases (Wetstein). It is not improbable that the almost total and deeply discouraging want of success of St. Paul in preaching at Athens had impressed him mere strongly with the uselessness of attempting to fight Greek philosophers with their own blunt and imperfect weapons. In demonstration of the Spirit and of power. So he says to the Thessalonians," Our gospel came not to you in word only, but also in power, and in the Holy Ghost, and in much assurance." The plain facts, so repellent to the natural intellect, were driven home with matchless force by spiritual conviction. The only heathen critic who has mentioned St. Paul's method is Longinus, the author of the treatise on 'The Sublime and Beautiful,' who calls him "a master of unproved dogma," meaning apparently that his force lay in the irresistible statement of the facts which he came to preach.
5That your faith should not stand in the wisdom of men, but in the power of God.
Jamieson-Fausset-Brown
5. stand in ... wisdom of men--rest on it, owe its origin and continuance to it.
5. stand in ... wisdom of men--rest on it, owe its origin and continuance to it.
The Pulpit Commentary
In the power of God. So in 2Co_4:7 he says that the treasure they carried was "in earthen vessels, that the excellency of the power may be of God and not of us."
In the power of God. So in 2Co_4:7 he says that the treasure they carried was "in earthen vessels, that the excellency of the power may be of God and not of us."
The Wisdom of the Spirit
6Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought:
Jamieson-Fausset-Brown
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; He 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; Ep 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).
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; He 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; Ep 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).
The Pulpit Commentary
The apparent foolishness is the only wisdom.
Howbeit. In this passage he shows that in reality a crushing irony lay in his description of the gospel as being, in the world's judgment, "weak" and "foolish." It was the highest wisdom, but it could only be understood by the perfect. Its apparent folly to the Corinthians was a proof of their blindness and incapacity. Among the perfect. The word either means
(1) the mature, the full grown, as opposed to babes in Christ (1Co_3:1); or
(2) the fully initiated into the mysteries of godliness (ἐποπται 2Pe_1:16). A wisdom not of this world; literally, of this seen. The word kosmos means the world in its material aspect; aeon is read for the world in its moral and intellectual aspect. "The wisdom of this world is foolishness with God" (1Co_3:19). Nor of the rulers of this world. Some have taken these "rulers" to be the same as "the world rulers of this darkness," i.e. the evil spirits, in Eph_6:12 (Joh_13:27; Luk_22:53). Ignatius (?) seems to have understood it thus; for he adopted the strange notion that "the prince of this aeon" (i.e. Satan) had been deceived and frustrated by the incarnation from a virgin, and the death on the cross (Ignat., 'Ad. Ephesians,' 19). It means more probably "wisdom," as understood by Roman governors and Jewish Sanhedrists, who treated the Divine wisdom of the gospel with sovereign contempt (Act_4:27). That [who] come to nought; literally, who are being done away with. Amid all the feebleness of the infant Church, St. Paul saw empires vanishing before it.
The apparent foolishness is the only wisdom.
Howbeit. In this passage he shows that in reality a crushing irony lay in his description of the gospel as being, in the world's judgment, "weak" and "foolish." It was the highest wisdom, but it could only be understood by the perfect. Its apparent folly to the Corinthians was a proof of their blindness and incapacity. Among the perfect. The word either means
(1) the mature, the full grown, as opposed to babes in Christ (1Co_3:1); or
(2) the fully initiated into the mysteries of godliness (ἐποπται 2Pe_1:16). A wisdom not of this world; literally, of this seen. The word kosmos means the world in its material aspect; aeon is read for the world in its moral and intellectual aspect. "The wisdom of this world is foolishness with God" (1Co_3:19). Nor of the rulers of this world. Some have taken these "rulers" to be the same as "the world rulers of this darkness," i.e. the evil spirits, in Eph_6:12 (Joh_13:27; Luk_22:53). Ignatius (?) seems to have understood it thus; for he adopted the strange notion that "the prince of this aeon" (i.e. Satan) had been deceived and frustrated by the incarnation from a virgin, and the death on the cross (Ignat., 'Ad. Ephesians,' 19). It means more probably "wisdom," as understood by Roman governors and Jewish Sanhedrists, who treated the Divine wisdom of the gospel with sovereign contempt (Act_4:27). That [who] come to nought; literally, who are being done away with. Amid all the feebleness of the infant Church, St. Paul saw empires vanishing before it.
7But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:
The Pulpit Commentary
In a mystery; that is, "in a truth, once hidden, now revealed." The word is now used for what is dark and incomprehensible, but it has no such meaning in the New Testament, where it means "what was once secret, but has now been made manifest" (Rom_16:25; Eph_3:4, Eph_3:9; Col_1:26; 1Ti_3:16). It implies the very reverse of any esoteric teaching. Hidden. It was "hidden from the wise and prudent, but revealed to babes" (Mat_11:25). Before the worlds; literally, before the ages; before time began. Unto our glory. The author of the Epistle to the Hebrews clearly states that "the future age" is in God's counsels subjected, not to the angels, but to man. But "our glory" is that we are "called to his eternal glory by Christ Jesus" (1Pe_5:10).
In a mystery; that is, "in a truth, once hidden, now revealed." The word is now used for what is dark and incomprehensible, but it has no such meaning in the New Testament, where it means "what was once secret, but has now been made manifest" (Rom_16:25; Eph_3:4, Eph_3:9; Col_1:26; 1Ti_3:16). It implies the very reverse of any esoteric teaching. Hidden. It was "hidden from the wise and prudent, but revealed to babes" (Mat_11:25). Before the worlds; literally, before the ages; before time began. Unto our glory. The author of the Epistle to the Hebrews clearly states that "the future age" is in God's counsels subjected, not to the angels, but to man. But "our glory" is that we are "called to his eternal glory by Christ Jesus" (1Pe_5:10).
8Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
Had they known it; literally, had they recognized; had they got to know it. The apostles often dwell on this ignorance as being in part a palliation for the sin of rejecting Christ (see especially Act_3:17; Act_13:27; comp. Isa_2:1). Jews and Romans, emperors, procurators: high priests, Pharisees, had in their ignorance conspired in vain to prevent what God had foreordained. The Lord of glory. This is not a mere equivalent of "the glorious Lord," in Psa_24:10. It is "the Lord of the glory," i.e. "the Lord of the Shechinah" (comp. Eph_1:17, "the Father of the glory "). The Shechinah was the name given by the Jews to the cloud of light which symbolized God's presence. The cherubim are called, in Heb_9:5, "cherubim of glory," because the Shechinah was borne on their outspread wings (see, however, Act_7:2; Eph_1:17). There would have been to ancient ears a startling and awful paradox in the words "crucified the Lord of glory." The words brought into juxtaposition the lowest ignominy and the most splendid exaltation.
Had they known it; literally, had they recognized; had they got to know it. The apostles often dwell on this ignorance as being in part a palliation for the sin of rejecting Christ (see especially Act_3:17; Act_13:27; comp. Isa_2:1). Jews and Romans, emperors, procurators: high priests, Pharisees, had in their ignorance conspired in vain to prevent what God had foreordained. The Lord of glory. This is not a mere equivalent of "the glorious Lord," in Psa_24:10. It is "the Lord of the glory," i.e. "the Lord of the Shechinah" (comp. Eph_1:17, "the Father of the glory "). The Shechinah was the name given by the Jews to the cloud of light which symbolized God's presence. The cherubim are called, in Heb_9:5, "cherubim of glory," because the Shechinah was borne on their outspread wings (see, however, Act_7:2; Eph_1:17). There would have been to ancient ears a startling and awful paradox in the words "crucified the Lord of glory." The words brought into juxtaposition the lowest ignominy and the most splendid exaltation.
9But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.
Jamieson-Fausset-Brown
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 Is 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, Jr 3:16, Margin). In Is 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"
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 Is 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, Jr 3:16, Margin). In Is 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"
The Pulpit Commentary
But as it is written. The whole sentence in the Greek is unfinished. The thought seems to be, "But God has revealed to us things which eye hath not seen, etc., though the princes of this world were ignorant of them." Scriptural quotations are often thus introduced, apart from the general grammar of the sentence, as in the Greek of 1Co_1:31. Eye hath not seen, etc. The Revised Version is here more literal and accurate. The quotation as it stands is not found in the Old Testament. It most resembles Isa_64:4, but also vaguely resembles Isa_53:1-12 :15; Isa_65:17. It may be another instance of a loose general reminiscence. "Non verbum e verbo expressit," says St. Jerome, "sed παραφραστικῶς eundem sensum aliis sermonibus indicavit." St. Chrysostom regards the words as part of a lost prophecy. Origen, Zacharias of Chrysopolis, and others say that the words occurred in an apocryphal book, the 'Apocalypse of Elias,' but if so the apocryphal writer must have had the passage of Isaiah in his mind. Some regard the words as a fragment of some ancient liturgy. Origen thought that they came from the 'Revelation of Elijah.' They were also to be found in the 'Ascension of Isaiah' (Jeremiah on Isa_64:4). and they occur in the Talmud. In a curious fragment of Hegesippus preserved in Photius, that old writer indignantly repudiates this passage, saying that it is futile and "utterly belies (καταψεύδεσθαι) the Holy Scriptures and the Lord, who says, 'Blessed are your eyes which see, and your ears which hear.'" Photius cannot understand why (ὅτι καὶ παθὼν) Hegesippus should speak thus. Routh hardly knows how to excuse him; but perhaps if we had the context of the fragment we should see that he is attacking, not the words themselves, but some perversion of them by heretics, like the Docetae. The phrase, "As it is written," decisively marks an intention to refer to Scripture. Neither have entered into the heart of man; literally, things which have not set foot upon the heart. The general thought is that God's revelations (for the immediate reference is to these, and not to future bliss) pass all understanding. The quotation of these words as referring to heaven is one of the numberless instances of texts inaccurately applied.
But as it is written. The whole sentence in the Greek is unfinished. The thought seems to be, "But God has revealed to us things which eye hath not seen, etc., though the princes of this world were ignorant of them." Scriptural quotations are often thus introduced, apart from the general grammar of the sentence, as in the Greek of 1Co_1:31. Eye hath not seen, etc. The Revised Version is here more literal and accurate. The quotation as it stands is not found in the Old Testament. It most resembles Isa_64:4, but also vaguely resembles Isa_53:1-12 :15; Isa_65:17. It may be another instance of a loose general reminiscence. "Non verbum e verbo expressit," says St. Jerome, "sed παραφραστικῶς eundem sensum aliis sermonibus indicavit." St. Chrysostom regards the words as part of a lost prophecy. Origen, Zacharias of Chrysopolis, and others say that the words occurred in an apocryphal book, the 'Apocalypse of Elias,' but if so the apocryphal writer must have had the passage of Isaiah in his mind. Some regard the words as a fragment of some ancient liturgy. Origen thought that they came from the 'Revelation of Elijah.' They were also to be found in the 'Ascension of Isaiah' (Jeremiah on Isa_64:4). and they occur in the Talmud. In a curious fragment of Hegesippus preserved in Photius, that old writer indignantly repudiates this passage, saying that it is futile and "utterly belies (καταψεύδεσθαι) the Holy Scriptures and the Lord, who says, 'Blessed are your eyes which see, and your ears which hear.'" Photius cannot understand why (ὅτι καὶ παθὼν) Hegesippus should speak thus. Routh hardly knows how to excuse him; but perhaps if we had the context of the fragment we should see that he is attacking, not the words themselves, but some perversion of them by heretics, like the Docetae. The phrase, "As it is written," decisively marks an intention to refer to Scripture. Neither have entered into the heart of man; literally, things which have not set foot upon the heart. The general thought is that God's revelations (for the immediate reference is to these, and not to future bliss) pass all understanding. The quotation of these words as referring to heaven is one of the numberless instances of texts inaccurately applied.
10But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.
Jamieson-Fausset-Brown
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 (Psa 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--(Psa 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].
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 (Psa 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--(Psa 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].
The Pulpit Commentary
But God hath revealed them unto us. They are secret no longer, but are "mysteries which now it is given us to know" (Mat_13:11). By his Spirit. The Spirit guides into all truth (Joh_13:16). In 1Co_12:8-11 St. Paul attributes every gift of wisdom directly to him. Searcheth. "How unsearchable are his judgments!" (Rom_11:33). Yea, the deep things of God. This expression, "The depths of God," passed into the cant expression of the Gnostics, and it may be with reference to their misuse of it that St. John uses the phrase, "The depths of Satan" (Rev_2:24). "Oh, the depth," etc.! (Rom_11:33).
But God hath revealed them unto us. They are secret no longer, but are "mysteries which now it is given us to know" (Mat_13:11). By his Spirit. The Spirit guides into all truth (Joh_13:16). In 1Co_12:8-11 St. Paul attributes every gift of wisdom directly to him. Searcheth. "How unsearchable are his judgments!" (Rom_11:33). Yea, the deep things of God. This expression, "The depths of God," passed into the cant expression of the Gnostics, and it may be with reference to their misuse of it that St. John uses the phrase, "The depths of Satan" (Rev_2:24). "Oh, the depth," etc.! (Rom_11:33).
11For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
The things of God none knoweth. Some manuscripts have not the same word (οῖδεν) as that rendered "knoweth" in the earlier clause, but "hath learnt" (ἔγνωκεν); comp. Joh_21:17; 2Co_5:16. 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.
The things of God none knoweth. Some manuscripts have not the same word (οῖδεν) as that rendered "knoweth" in the earlier clause, but "hath learnt" (ἔγνωκεν); comp. Joh_21:17; 2Co_5:16. 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.
12Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.
Jamieson-Fausset-Brown
12. we ... received, not ... spirit of ... world--the personal evil "spirit that now worketh in the children of disobedience" (Ep 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).
12. we ... received, not ... spirit of ... world--the personal evil "spirit that now worketh in the children of disobedience" (Ep 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).
The Pulpit Commentary
The spirit of the world. The heathen world in its heathen aspect is regarded as under the power of the devil (2Co_4:4; Eph_6:11, Eph_6:12). Freely given to us by God. The word "freely" is here involved in the verb (χαρισθέντα) "graciously bestowed." It is different from the phrase used in "Freely ye have received," which is gratuitously (δωρεὰν, Mat_10:8). All God's gifts are "without money and without price" (Is 55:1), and not "to be bought with money" (Act_18:20).
The spirit of the world. The heathen world in its heathen aspect is regarded as under the power of the devil (2Co_4:4; Eph_6:11, Eph_6:12). Freely given to us by God. The word "freely" is here involved in the verb (χαρισθέντα) "graciously bestowed." It is different from the phrase used in "Freely ye have received," which is gratuitously (δωρεὰν, Mat_10:8). All God's gifts are "without money and without price" (Is 55:1), and not "to be bought with money" (Act_18:20).
13Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.
Jamieson-Fausset-Brown
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 Psa 119:18).
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 Psa 119:18).
The Pulpit Commentary
Comparing spiritual things with spiritual. The meaning of this clause is very uncertain. It has been rendered, "Blending spiritual things with spiritual" (Kling, Wordsworth), i.e. not adulterating them with carnal admixtures (2Co_2:17; 1Pe_2:22). "Interpreting spiritual things to spiritual men". "Explaining spiritual things in spiritual words." This meaning the Greek will not bear, but Calvin and Beza get the same meaning by rendering it, "Adapting spiritual things to spiritual words." It is doubtful whether the Greek verb (sunkrinontes) can be rendered "comparing,'' which comes from the Vulgate, comparantes. Wickliffe has the version, "Maken a liknesse of spyritual things to goostli men, for a besteli man persuyved not through thingis." The commonest sense of the word in the LXX. is "interpreting'' (Gen_40:8, etc.), and the best rendering is, "Explaining spirituals to spiritual men." If it be supposed that the verb συγκρίνω acquired the sense of "comparing" in Hellenistic Greek (2Co_10:12; Wis. 7:29; 15:18), then the rendering of our Authorized Version may stand.
Comparing spiritual things with spiritual. The meaning of this clause is very uncertain. It has been rendered, "Blending spiritual things with spiritual" (Kling, Wordsworth), i.e. not adulterating them with carnal admixtures (2Co_2:17; 1Pe_2:22). "Interpreting spiritual things to spiritual men". "Explaining spiritual things in spiritual words." This meaning the Greek will not bear, but Calvin and Beza get the same meaning by rendering it, "Adapting spiritual things to spiritual words." It is doubtful whether the Greek verb (sunkrinontes) can be rendered "comparing,'' which comes from the Vulgate, comparantes. Wickliffe has the version, "Maken a liknesse of spyritual things to goostli men, for a besteli man persuyved not through thingis." The commonest sense of the word in the LXX. is "interpreting'' (Gen_40:8, etc.), and the best rendering is, "Explaining spirituals to spiritual men." If it be supposed that the verb συγκρίνω acquired the sense of "comparing" in Hellenistic Greek (2Co_10:12; Wis. 7:29; 15:18), then the rendering of our Authorized Version may stand.
14But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
The natural man. The Greek word is ψυχικὸς (psychical); literally, soulish, i.e. the man who lives the mere life of his lower understanding, the unspiritual, sensuous, and egoistic man. He may be superior to the fleshly, sensual, or carnal man, who lives only the life of the body (σωματικὸς); but is far below the spiritual man (πνευματικός). St. Paul (1Th_5:23) recognizes the tripartite nature of man—body, soul, spirit. Receiveth not; i.e. "does not choose to accept." He judges them by the foregone conclusions of his own prejudice. Because they are spiritually judged. The organ for the recognition of such truths—namely, the spirit—has become paralyzed or fallen into atrophy, from neglect; therefore the egoist and the sensualist have lost the faculty whereby alone spiritual truth is discernible. It becomes to them what painting is to the blind, or music to the deaf. This elementary truth is again and again insisted on in Scripture, and ignored by sceptics (Rom_8:6, Rom_8:7; Joh_3:3; Joh_6:44, Joh_6:45; Joh_14:17; 2Co_4:3-6). This verse is sometimes used to depreciate knowledge, reason, and intellect. On that abuse of the passage, see Hooker, 'Eccl. Pol.,' 3. Ecc_8:4-11, an admirable passage, which Bishop Wordsworth quotes at length. It is, perhaps, sufficient to say that if God has no need of human knowledge, he has still less need of human ignorance.
The natural man. The Greek word is ψυχικὸς (psychical); literally, soulish, i.e. the man who lives the mere life of his lower understanding, the unspiritual, sensuous, and egoistic man. He may be superior to the fleshly, sensual, or carnal man, who lives only the life of the body (σωματικὸς); but is far below the spiritual man (πνευματικός). St. Paul (1Th_5:23) recognizes the tripartite nature of man—body, soul, spirit. Receiveth not; i.e. "does not choose to accept." He judges them by the foregone conclusions of his own prejudice. Because they are spiritually judged. The organ for the recognition of such truths—namely, the spirit—has become paralyzed or fallen into atrophy, from neglect; therefore the egoist and the sensualist have lost the faculty whereby alone spiritual truth is discernible. It becomes to them what painting is to the blind, or music to the deaf. This elementary truth is again and again insisted on in Scripture, and ignored by sceptics (Rom_8:6, Rom_8:7; Joh_3:3; Joh_6:44, Joh_6:45; Joh_14:17; 2Co_4:3-6). This verse is sometimes used to depreciate knowledge, reason, and intellect. On that abuse of the passage, see Hooker, 'Eccl. Pol.,' 3. Ecc_8:4-11, an admirable passage, which Bishop Wordsworth quotes at length. It is, perhaps, sufficient to say that if God has no need of human knowledge, he has still less need of human ignorance.
15But he that is spiritual judgeth all things, yet he himself is judged of no man.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
Judgeth all things. If he can judge the higher, lie can of course judge the lower. Being spiritual, he becomes intellectual also, as well as more than intellectual. He can see into the difference between the dream and the reality; he can no longer take the shadow for the substance. He can not only decide about ordinary matters, but can also "discriminate the transcendent,'' i.e. see that which is best even in different alternatives of good. "The secret of the Lord is with them that fear him" (Psa_25:14). He himself is judged of no man. He may be judged, condemned, depreciated, slandered every day of his life, but the arrow flights of human judgment fall far short of him. These Corinthians were judging and comparing Paul and Apollos and Cephas; but their judgments were false and worthless, and Paul told them that it was less than nothing to him to be judged by them or by man's feeble transitory day (1Co_4:3). "Evil men," as Solomon said, "understand not judgment" (Pro_28:5).
Judgeth all things. If he can judge the higher, lie can of course judge the lower. Being spiritual, he becomes intellectual also, as well as more than intellectual. He can see into the difference between the dream and the reality; he can no longer take the shadow for the substance. He can not only decide about ordinary matters, but can also "discriminate the transcendent,'' i.e. see that which is best even in different alternatives of good. "The secret of the Lord is with them that fear him" (Psa_25:14). He himself is judged of no man. He may be judged, condemned, depreciated, slandered every day of his life, but the arrow flights of human judgment fall far short of him. These Corinthians were judging and comparing Paul and Apollos and Cephas; but their judgments were false and worthless, and Paul told them that it was less than nothing to him to be judged by them or by man's feeble transitory day (1Co_4:3). "Evil men," as Solomon said, "understand not judgment" (Pro_28:5).
16For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.
Jamieson-Fausset-Brown
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 Is 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. Is 40:13, 14 refers to Jehovah: therefore, as it is applied here to Christ, He is Jehovah.
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 Is 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. Is 40:13, 14 refers to Jehovah: therefore, as it is applied here to Christ, He is Jehovah.
The Pulpit Commentary
Who hath known the mind of the Lord? "The Lord" is Jehovah (see Isa_40:13, LXX.; Rom_11:34). This is the reason why no one can judge the spiritual man in his spiritual life. To do so is like judging God. We have the mind of Christ. So Christ himself had told the apostles (Joh_15:15); and St. Paul always claimed to have been taught by direct revelation from Christ (Gal_1:11, Gal_1:12). They had the Spirit of Christ (Rom_8:9), and therefore the mind of Christ.
Who hath known the mind of the Lord? "The Lord" is Jehovah (see Isa_40:13, LXX.; Rom_11:34). This is the reason why no one can judge the spiritual man in his spiritual life. To do so is like judging God. We have the mind of Christ. So Christ himself had told the apostles (Joh_15:15); and St. Paul always claimed to have been taught by direct revelation from Christ (Gal_1:11, Gal_1:12). They had the Spirit of Christ (Rom_8:9), and therefore the mind of Christ.
THE HOLY BIBLE
1 Corinthians
Chapter 2
Translated out of the original tongues, and with the former translations diligently compared and revised.
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